《Haydock’s Catholic Bible Commentary – Psalms (Vol. 1)》(George L. Haydock) Commentator
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41 Psalm 41 Verse 1 Understanding. See Psalm xxxi. (Menochius) --- Core, who composed, (Tirinus) or sung (Menochius) most of the psalms in this second part. (Tirinus) --- Pieces of a joyful nature were generally assigned to them, according to the Jews and St. Jerome, Psalm lxxxiv. (Menochius) --- They were descendants of the famous schismatic, the miraculous preservation of whose innocent children teaches us, that the good will not be punished with the guilty, and that we must be raised above this earth, lest hell devour us, Numbers xvi. 31., and xxvi. 10. (Worthington) --- The sentiments of the captives, (Calmet) and of every sincere Christian, are here expressed. (St. Augustine) --- David may have been the author, (Calmet) as it is generally believed. (Berthier) Verse 2
Waters. This was sung at the baptism of Catechumens, (St. Augustine) teaching them to thirst after heaven. (Haydock) --- The hart being infected with poison, thirsts exceedingly, as sinners must do for pardon. (Worthington) Verse 3
Strong. Most Bibles before Clement VIII read "fountain." (Calmet) --- El signifies both God and strong. (Berthier) --- The Levites desired earnestly to serve God in his temple; Christians must wish to appear before him in heaven, (Calmet) when they will be free from temptations. Idols may destroy, but they cannot give life. (Worthington) Verse 4
Bread. Ovid imitates this: Cura dolorque animi lachrymæque alimenta fuere. (Met. x.) --- The tears of compunction obtain the remission of sin. (St. Jerome) --- God. Thus the idolaters derided those who could not point at their God. (Haydock) --- The Babylonians had conquered all the surrounding nations, and despised their deities. (Calmet) --- The wicked laugh at the just, who are for a time in distress, comforting themselves with weeping. (Worthington) --- Those who saw David wandering (Haydock) in the mountains, at a distance from the tabernacle, might ask him what religion or God he followed. (Menochius) Verse 5
These sarcasms fill me with grief, (Calmet) while the solemn ceremonies of religion, which, I remember, where observed in the temple, cause my heart to overflow with joy. (Berthier) --- I shall. Protestants, "I had gone with the multitude; I went with them to the house of God with the voice of joy and praise; with a multitude that kept holiday." Yet the holidays of the Catholic Church are now ridiculed by many. (Protestants) (Haydock) --- The original may have several other meanings. The tabernacle may here designate the musach of Levites, 4 Kings xvi. 18. (Calmet) --- Feasting. Some such religious feasts were prescribed, Deuteronomy xii. 12. (Haydock) --- David was not permitted to build the temple, nor to enter the tabernacle: but he speaks of heaven. (Worthington) Verse 6
My countenance. Hebrew, "his," as Aquila, &c., read. (Calmet) --- Yet as the words are repeated, (ver. 12.) there seems to be a fault in the text, (Berthier) owing to v, "his" being taken in here, instead of explaining it by and, ver. 7. (Haydock) --- The arrangement of the letters in the Vulgate is preferable. (Calmet) Verse 7
Little hill of Sion. I hope that I shall soon again behold the fertile regions along the Jordan. (Calmet) --- But these hills of Hermon, &c., are nothing when compared with heaven: They serve only to remind us of our banishment. (Berthier) --- The difficulties of our present abode, hemmed in on all sides, teach us to place our hopes in heaven. (Worthington) Verse 8
Flood-gates. The Hebrews imagined there were immense reservoirs of water above, (Calmet) which might serve to drown the earth, as at the deluge, Genesis vii. 11. Both heaven and earth seemed to be armed against the psalmist. (Haydock) --- One affliction succeeded another, (Calmet) and God appeared to have abandoned his servants to temptations. But he enables them to come off with victory, and fills them with more joy in their trials: so that they may sing in heart, and pray. (Worthington) Verse 9
Night. In affliction, as well as in prosperity, we must praise the Lord. Roman Septuagint, "in the night he will manifest it." --- Mercy. (Haydock) --- This is very beautiful, but not agreeable with the original. (Berthier) Verse 11
Whilst. Protestants As, "with a sword in my bones, mine enemies reproach me." (Haydock) --- Thus the martyrs were tortured and upbraided. (Calmet) Verse 12
Countenance. To whom I look up with confidence. (Menochius) --- The just are comforted with the hope of God's sight. (Worthington) Verse 14
PSALM XLI. (QUEMADMODUM DESIDERAT.) The fervent desire of the just after God: hope in afflictions. 42 Psalm 42 Verse 1 David. Septuagint add, "it has no title, in Hebrew," being composed by the same author, and on the same subject, as the preceding [psalm]. (Calmet) --- David teaches the faithful how to begin a good work; and priests how they ought to officiate at Mass. (Worthington) --- Holy. Hebrew, "merciful." The Babylonians and their king, treated the Jews with great cruelty. (Calmet) --- After we have proved ourselves, according to the admonition of St. Paul, (1 Corinthians xi.) before approaching to the holy Eucharist, we may beg of God to judge and to protect us. (Worthington) Verse 2
Me. Without thy assistance, I can do nothing. My enemies seem too strong, while thou appearest to disregard my prayer. (Worthington) Verse 3
Light, your Messias, as the Jews confess, (Jarchi) truth, the holy Spirit. (St. Chrysostom) --- Both the titles may be applied to our Saviour. (Berthier) (St. Jerome) --- We are in the utmost distress; be pleased to send us relief. (Calmet) --- As thou hast sent Christ into the world to impart these graces, grant that we may know, and comply with our duties, before we approach to they holy altar. --- Holy hill, the Church, (Worthington) or tabernacle on Sion, where the Jews wished to be present. (Calmet) Verse 4
Youth. St. Jerome, "the God of my joy and exultation." (Haydock) --- Syriac and Arabic agree with us, and Gil means, (Calmet) a young man, in Arabic and Hebrew. (Hammond) --- People in youth, shew for the effects of joy. (Berthier) --- Accompanied with light, and a pure intention, we may offer sacrifice to God, who changeth our corruptions into newness of life. (Worthington) --- The Levites might sing near the altar, but could not offer victims. (Calmet) Verse 5
My God. This word is singular; but the former "Elohim," is plural, to intimate one God in three persons. (Worthington) --- Harp. Hebrew cinnor, which Symmachus renders, "the psaltery." The sons of Core were chiefly door-keepers: but they also played on musical instruments. (Calmet) Verse 6
God. Trust in God, whom I hope to see face to face. (Worthington) Verse 12
PSALM XLII. (JUDICA ME DEUS.) The prophet aspireth after the temple and altar of God. 43 Psalm 43 Verse 1 Understanding. See Psalm xli. (Menochius) --- David or the Corites composed this piece, to comfort the just under persecution. (Berthier) --- It may allude to the situation of the Jews at Babylon, (Calmet) or under Antiochus Epiphanes, (Ven. Bede) though St. Paul, (Romans viii. 36.) applies ver. 22. to the persecutions of the primitive Christians, which seems to shew, that the whole psalm refers to them, (Berthier) as the Fathers have explained it. Yet it may literally be understood of the Israelites (Calmet) also, (Haydock) as well as the Christian martyrs, since all things happened to the Israelites in figure. (Worthington) Verse 2
Old, in calling Abraham, and rescuing the Hebrews for the Egyptian bondage, &c. (Worthington) --- God formerly protected our Fathers; but how are things changed? (Calmet) --- Gideon uses nearly the same words, Judges vi. (Menochius) Verse 3
Plantedst them, thy people. See Jeremias ii. 21., and xii. 10., and Ezechiel xvii. 6. --- Out, by means of insects, &c., Wisdom xii. 8., and Josue xxiv. 12. (Calmet) --- The Hebrews were miraculously assisted, (Worthington) without any merit of their own, (Calmet) as all were wicked at first. Yet Abraham was freely chosen, that the visible Church might be preserved. (Worthington) Verse 5
Saving (salutes) the manifold instances of protection. (Haydock) Verse 6
PSALM XLIII. (DEUS AURIBUS NOTRIS.) The Church commemorates former favours, and present afflictions; under which she prays for succour. Horn, like bulls. (Worthington) --- This we have done in former times. (Calmet) --- Not man's strength, but God's favour, granteth the victory. (Worthington) Verse 9
We glory. Literally, "be praised." (Haydock) --- We have always attributed our success to thee. (Calmet) Verse 10
Now. He foretelleth divers states of the Jews, and of the Church. (Worthington) Verse 11
To. Literally, "after," post. They were formerly defeated; now it is our turn. (Haydock) Verse 12
Nations. Many never returned from captivity. (Calmet) See Deuteronomy xxviii. 43. Verse 13
Reckoning. Protestants, "thou dost not increase thy wealth by their price." (Haydock) --- Thou art eager to get quit of them, as of the vilest slaves. (Theodoret; Grotius) (Isaias l. 2., and lii. 3.) Exchange. Some copies of the Septuagint read Greek: allalagmasi, "jubilations," with the Ethiopic. (St. Augustine, &c.) --- While others have more correctly Greek: allagmasi, like the Vulgate. There were none to purchase, so that thou hast given the people for nothing. (Calmet) --- At the last siege of Jerusalem, the Jews, who had sold (Worthington) or bought Christ for thirty pieces of money, (Haydock) were themselves sold for the smallest price; thirty being given for one penny. See Josephus, Jewish Wars. (Worthington) Verse 15
Head, out of contempt. (Menochius) --- The Gentiles propose us as an example of a people fallen a prey to the divine indignation, 4 Kings xix. 21., and Lamentations ii. 15. Verse 17
Detracteth me. St. Jerome, "blasphemeth" God, while they upbraid us, as a faithless people. (Calmet) Verse 18
Covenant. Till the passion of Christ, the Jews did not wholly fall from God, and then many were chosen from among them, to found the Christian religion. (Worthington) --- The Corites speak in the name of their faithful brethren, whom no provocation had induced to follow the superstitious practices of Babylon. (Calmet) Verse 19
Neither. Literally, "and or yet." (Haydock) --- But the negative particle is taken (Worthington) from the first part of the verse. (Calmet) --- St. Jerome, "Neither hast thou," &c. (Menochius) --- Yet many adhere to the Hebrew, &c., "And thou hast turned," &c. Though it may be taken in a dangerous sense, (Calmet) yet it may only signify, (Haydock) that God had removed his people from the country where his worship was observed, and had refused them his protection; hence their paths have been unfortunate. (Theodoret) --- This agrees better with the sequel. (Berthier) --- It is no proof that God is the author of sin, in either sense. (Tirinus) Verse 20
Affliction. Hebrew, or "dragons," (St. Jerome; Menochius) alluding to the deserts, to which the Jews retired, when the Assyrians invaded them. The text may be more applicable to the first Christians, who might truly say, that they had not transgressed. (Houbigant) -- To the martyrs, death was but like a shadow. (St. Gregory) (Mark iv. 17.) --- Here it denotes great darkness and misery. (Menochius) Verse 21
If we. This is a Hebrew idiom, to express, we have not. (Worthington) Verse 22
Slaughter. They will not suffer us to be quiet respecting our religion, striving to delude us: or, if we prove resolute, like Daniel, they expose us to torments. (Calmet) --- This was more fully verified at the first propagation of the gospel, (Romans viii. 36.) as it still continues to be among those, who cease not to persecute Catholics by artifice, as well as by open violence. Christians in every age (Haydock) are persecuted, more than the prophets (Worthington) generally were. (Haydock) Verse 23
Sleepest thou, seeming not to attend to our sufferings. (Menochius) --- End, shall we never be restored to favour? (Calmet) Verse 25
Dust. We are at death's door, being oppressed with grief, as long as thou dost not assist us. (Worthington) --- We petition in the most fervent (Haydock) and humble posture, Isaias xlix. 23., and Micheas vii. 17. (Calmet) 44 Psalm 44 Verse 1 For them that shall be changed, i.e., For souls happily changed, by being converted to God; (Challoner) or it may allude to the variety of speakers here introduced. (Berthier) --- Protestants leave shoshannim, which some translate, "on the lilies," (Aquila; St. Jerome) or "instruments of six strings." (Calmet) --- The beloved, viz., our Lord Jesus Christ. (Challoner) --- Hebrew, "of loves;" or of the young women, friends of the bride, (yedidoth) who sung the Epithalamium, as we see in the 18th Idyl of Theocritus. The Jews formerly explained this psalm of the Messias, as well as all the Fathers after the apostles, Hebrew, i. 8. Many passages cannot refer to Solomon's marriage with the daughter of Pharao, though some might be referred to that event, as a figure of Christ's union with his Church. (Calmet) --- The whole had better be understood of Christ, (Berthier) being intended for the instruction of all converts from paganism and schism. (Worthington) Verse 2
Uttered. Hebrew rachash, "boileth," as one unable to contain himself. (Berthier) --- Speak, or "dedicate," dico, (Haydock) though here it only means to speak. (Calmet) --- He addresses the object of his praise, instead of invoking the muses. (St. Jerome) --- Swiftly. I have not to meditate. (Calmet) --- The Holy Ghost moves my tongue, (2 Peter i. 21.) as fast as my hands can write, Jeremias xxxvi. 18., and 4 Esdras xiv. 39. (Haydock) --- High mysteries, in honour of the great king, occupy my thoughts, and to him I refer this canticle. (Worthington) Verse 3
Beautiful. The corporal beauty of Christ may be problematical. (Haydock) --- But justice is the truest beauty. (St. Augustine) --- All admired his eloquence, (Luke iv. 22., and John vii. 46.) and innumerable converts were made, by the preaching of his word. (St. Jerome) --- The young women here address the spouse. --- Therefore, I say, (Rabbins) or "because" God hath chosen thee freely. Solomon was styled the beloved, (2 Kings xii. 25.) and was highly favoured, Wisdom viii. 20., and 3 Kings iv. 29., &c. But this was only a figure of Jesus Christ, (Calmet) whose hypostatical union was an effect of gratuitous predestination, (St. Augustine, præd. xv.) though his other graces were merited. (St. Chrysostom) (Sa) (Calmet) --- He was most excellent in all sorts of gifts. (Worthington) Verse 4
Mighty. (Potentissime) Erasmus (Apol. con. Sutor.) complains, that he could not learn, whether this was a noun or an adverb, without consulting the originals. (Amama) Verse 5
Reign. Devise, execute, and perfect the establishment of thy spiritual kingdom. (Worthington) --- Solomon was no warrior; but he only wanted enemies to be so. The sword of Christ is his word, (Hebrews iv. 12.) anger, (Apocalypse xix. 15.; Calmet) or human nature. (St. Jerome) --- Some translate, "and ride," because kings were mounted on chariots, and governed their people with the reins of justice, &c. (Robertson) --- Justice. These titles are eagerly desired by monarchs; as martial prowess, clemency, and justice, (Calmet) render them objects of terror, and of love. (Haydock) --- Christ conquered by his miracles, mildness, &c., (Calmet) propagating the truth, and punishing the rebellious. (Worthington) (Psalm ii. 8.) Verse 6
Fall. This seems to be placed too soon, in order to shew the rapidity of the conquest. (Calmet) --- "Thy arrows are sharp, shot into the hearts," &c. (Haydock) --- Some explain in corde, (as the Hebrew, Septuagint, &c., read) of the voluntary submission of those who had formerly been enemies of the Messias. (St. Chrysostom, &c.) --- "Thy sharp arrows, the people subject to thee, shall fall into," &c. --- Men are sometimes represented as arrows, Isaias xlix. 2. (Berthier) Verse 7
O God, Greek: O Theos. The Septuagint thus mark the vocative case, (Psalm cxxxviii. 17.; Haydock) and it is clear, that the Messias is here styled God, (Hebrews i. 8.) though some of the Jews would evade this proof by saying, "God is thy throne," 1 Paralipomenon xxix. 23. Even Munster translates, O Deus, and the Jew Agesila, Greek: o Thee. Elohim is never addressed to any one by the prophets, but to the true God, (Berthier) and this title alludes to the judicial character of Christ, (Acts x. 42.; Calmet) of whose kingdom there shall be no end, Luke i. 33. --- Calvin is very bold in asserting, that David spoke properly of Solomon, as if the apostle had applied the text to our Saviour only in the mystical sense; whereas many things cannot belong to the former, and the Chaldean and Fathers expound this psalm of Christ and his Church. --- Solomon did not persevere in wisdom, and his beauty was equalled by that of Absalom, &c. (Worthington) --- Crellius and Grotius in vain attempted to weaken this proof of Christ's divinity, as a Jew, who disputed with Origen, did. (Origen, contra Cels. i.) (Du Hamel) (Haydock) Verse 8
God. Symmachus Greek: Thee. (Theophylactus) --- Elohim is used in both places, (Haydock) with a singular verb, as being spoken of the Deity. (St. Irenæus iii. 6.) (Bossuet) (Du Hamel) --- "O Elohim, thy Elohim," (Haydock) which implies more than one person in God. (Berthier) --- Many king might be preferred to Solomon; but Christ was raised above all. (Worthington) --- Fellows. In consequence of the free gift of God, in uniting the human nature to the second person, the Messias advanced in glory; (Haydock) or rather the prophet speaks of his subsequent merits, which entitled him to the greatest felicity. --- The oil of gladness, alludes to the reward of his labours. Greek: Dia touto seems to require this sense, though the Hebrew may be rendered, "because." (Berthier) --- Either the cause or the effect may be meant. (Menochius) --- Solomon was chosen before many of his elder brothers; but Christ was anointed by the Holy Ghost, Acts x. 38. (Calmet) Verse 9
Perfume. Literally, "from thy garments, from the ivory houses, out of which they have delighted thee, (10.) the daughters of kings, in thy honour." They esteem it an honour to wait upon thee, and perfume thy robes, which are placed in chests of ivory, with odoriferous herbs. (Haydock) --- The ancients admired such garments, Genesis xxvii. 27., and Amos iii. 15. --- They had been given, together with the ivory boxes, as a present to Solomon at his marriage, and might give him delight, (Calmet) as it was then deemed unpolite to refuse a present. (Homer, Odyssey Greek: S.) --- Stacte. Literally, "the drop" gutta, (Haydock) distils from the myrrh, the wood of settim, (Numbers xxiv. 6.) and may denote aloes, but not the plant. (Calmet) --- Mortification and humility (Worthington) raise the soul on high, 2 Corinthians ii. 16. (Haydock) --- The blessed Virgin is here styled a house of ivory. The Church, and all who observe purity, may be considered as God's temples, 1 Corinthians iii. 17. (Calmet) --- The virtues of Christ are this precious perfume. (St. Augustine, &c.) --- Houses. Septuagint Bareis, a word which means "a tower." Some have not understood this, and have rendered it, gravibus, "heavy," (St. Jerome, ad Prin.) which others have improperly correct by gradibus, "steps." (Calmet) --- Houbigant would change three words, and translate, "from ivory vessels, the vases of thy anointing." Verse 10
-11 Clothing. Hebrew, "in gold of Ophir." (Haydock) --- The Church is spotless, Ephesians v. 26. The attendants of this glorious queen, are the nations converted, or Christian virgins. They are not the maids of Pharao's daughter, whose marriage was never commended. (Berthier) --- House. Paganism, and the observances of the old law. (Berthier) --- The Church, and every faithful soul, may be styled the daughter, as well as the spouse of Christ. Verse 10-11 Clothing. Hebrew, "in gold of Ophir." (Haydock) --- The Church is spotless, Ephesians v. 26. The attendants of this glorious queen, are the nations converted, or Christian virgins. They are not the maids of Pharao's daughter, whose marriage was never commended. (Berthier) --- House. Paganism, and the observances of the old law. (Berthier) --- The Church, and every faithful soul, may be styled the daughter, as well as the spouse of Christ. Verse 12
Lord. Hebrew adonaiic, "thy master," and worship him, (Haydock) like a dutiful wife, 1 Peter iii. 6., and 3 Kings i. 16. --- God is not found in the Septuagint. The title belongs to Jesus Christ, the spouse, who has been twice called God before. (Calmet) Verse 13
Daughters of Tyre; the city, with her dependant villages. (Bossuet) --- Tyre might send presents on this grand occasion, or might even pay tribute, 2 Paralipomenon ix. 26. (Calmet) --- Idolatrous nations submitted to Christ. (Berthier) Verse 14
Is within. Roman Septuagint, &c., have "of Hesebon," by mistake, for Esothen. (Calmet) --- Queens in the East, could not appear much abroad. (Kimchi) --- When they go out, they cannot be seen. The beauty of the Church consists in virtue, and in the grace of God. (Calmet) --- Borders. Charity influences the exterior works of piety, (Tirinus) and gives beauty to the ceremonies (St. Basil) and decorations used by the Church, with such magnificence. (Haydock) Verse 15
Neighbours. The Jews, as well as the Gentiles, shall embrace the faith. (Calmet) --- Virginity became honourable only after the coming of Christ. (St. Chrysostom) Verse 16
Temple. Even virgins (Haydock) out of the Church, cannot please the king. (St. Augustine) (Worthington) Verse 17
Sons. Protestants, "shall be thy children." (Haydock) --- This was the wish of those present. But it does not appear that the daughter of Pharao had any children, (Calmet) and thus it seems improbable, that she is here spoken of, as the psalmist foretells the establishment and glory (Berthier) of the Church, by means of the apostles, (St. Chrysostom) and their successors, who are made princes over all the world. Let those who are cut off acknowledge this, and come to the unity, that they may be introduced into the temple of the king. (St. Augustine) (Worthington) --- Innumerable saints of all ranks, kings and emperors, acknowledge the Church for their mother, and submit to her. (Calmet) Verse 18
They. Hebrew, Septuagint of Aldus and Complutensian, and the Greek Fathers, have "I will;" yet this is contrary to the Vatican and Alexandrian Septuagint, (Berthier) and seems less accurate. (Houbigant) --- The prophet was not to life for ever, so that the fame of the Church was to be spread by others. (Berthier) --- Ever. There shall be pastors and faithful people to the end. (Worthington) Verse 25
PSALM XLIV. (ERUCTAVIT COR MEUS.) The excellence of Christ's kingdom, and the endowments of his Church. |