《Haydock’s Catholic Bible Commentary – Psalms (Vol. 1)》(George L. Haydock) Commentator
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50 Psalm 50 Verse 2 Bethsabee. Septuagint, "Bersabee." Some copies add, "the wife of Urias." (Haydock) --- The rest of the title is in Hebrew, &c., so that it is one of the most authentic. Nathan did not give the admonition till about a year had elapsed after the transgression, (2 Kings xii.) when David was made to enter into himself, by a prophet inferior to himself. (Berthier) --- After his departure, he is supposed to have composed this psalm, to testify his repentance to all the world. (Calmet) --- He had also in view the state of the captives. (Theodoret, &c.) --- The two last verses seem to have been added at Babylon, (Abenezra) as a similar addition has been made (Psalm cv. 47., and 1 Paralipomenon xvi. 35.; Calmet) by some inspired author. (Haydock) --- David knew that something more than confession was requisite, and that he must submit to temporal punishments, even though the prophet had assured him that his sin was remitted. He prays to be washed still more from evil habits, ver. 4. (Worthington) Verse 3
Thy great mercy. Such is the purport of the Hebrew chasdec, though (Haydock) the Chaldean and Syriac omit great. My sin requires the deepest compunction. I must strive to repair the scandal I have given. (Calmet) --- Mercies. I stand in need of many sorts, mitigation of punishment, true sorrow and perseverance, and that I may make some amends for my bad example, &c. (Worthington) Verse 4
Yet more, by baptism. (Eusebius; St. Ambrose, apol.) --- The true penitent never ceases to deplore his sins, like David, St. Peter, and St. Paul, Ecclesiasticus v. 5. The psalmist prays, that all the remains of sin may be obliterated, John xiii. 10. (Worthington) Verse 5
Me. I do not forget it, but am covered with shame. (Calmet) --- Sin is our greatest enemy, and continually cries for vengeance. (Haydock) --- While David did not confess, his sin lay heavy upon him. (Worthington) Verse 6
Only, or principally, who art the only God, (1 Timothy i. 17.; Worthington) the judge and witness of my crime. (Haydock) --- David was a king, and acknowledged no judge among men. (St. Ambrose, c. x.) --- Soli Deo reus est. (Cassiodorus) --- Urias, whom he had injured, was no more. (St. Augustine) --- The action had been done in secret: (2 Kings xii. 12.) but many began to suspect, and to blaspheme. (Haydock) --- Judged. St. Paul reads thus, (Romans iii. 4.) though the Hebrew be, "when thou judgest." St. Jerome has also judicaberis, so that we might infer, that the Hebrew is now incorrect, or that beshophtec means in judicare te. (Berthier) --- Houbigant changes the order of the verse, "cleanse me from my sins, that thou mayst be blameless when thou comest into judgment: For I know," &c. (Haydock) --- Susanna was preserved from sinning by the thought of God's presence, Daniel xiii. 25. --- If David fell, he confessed his fault. (Berthier) --- God is faithful to his promises, and desires the conversion of sinners, though some would represent him as cruel, and unconcerned about his creatures. The psalmist prevents this unjust inference, (Haydock) and proves, that God is both just and merciful. (Worthington) --- He acknowledges his ingratitude, as the captives confess, that their sins have brought on them this chastisement, though they had not injured the Babylonians. (Theodoret) (Flaminius) (Calmet) --- God had often promised pardon to those who truly repent. An appeal is made to his truth and mercy. Verse 7
Sins. Hebrew, "iniquity,....and in sin did my mother warm or conceive me." Original sin has a manifold deformity, and is the fatal root of other transgressions. See St. Augustine, Ench.; St. Thomas Aquinas, [Summa Theologiae] i. 2. q. 82. a. 2., est multiplex virtute. (Haydock) --- The prophet speaks here undoubtedly of original sin. (Amama) --- No text could be more express, as the Fathers and the Jews agree. Yet Grotius, whose opinions are almost always singular, and dangerous, maintains, that the expression is hyperbolical, and only implies, that David had been long subject to sin, even from his infancy, as Job was naturally of a merciful disposition, Job xxxi. 18. --- Thus free-thinkers abuse the Scripture, and setting aside all authority, will only see what they think proper. (Calmet) --- The weakness of man is a motive for pity: (Menochius) David pleads for it, yet allows, that the fault was entirely his own, and that he had grace sufficient to have avoided it. (Calmet) --- The consideration of our sinful origin, ought to move us to beg, that we may be washed still more, and that we may not yield to our evil propensities. (Worthington) --- We may resist them, and therefore David would not make vain excuses in sin, as God love the truth, and a sincere confession. (Menochius) Verse 8
Uncertain. Hebrew, "in the interior," I am full of sin, and thou requirest that I should constantly adhere to virtue. See Job xiv. 1. --- To me. This increases my crime, (Calmet) as I cannot plead ignorance. (Menochius) --- Those who have true faith, are more easily converted. But God gives to all some good, which he loves in them, and is ever ready to preserve his gifts, and to save his creatures. (Worthington) Verse 9
Hyssop, which was used in sprinkling lepers, &c., (Leviticus xiv. 6.) not that the like ceremony, or even sacrifice, would suffice to heal the wound of the soul. Sincere contrition, (ver. 18, 19.) and the virtue of Christ's blood, are necessary. (Calmet) (Hebrews ix. 19.) --- The heat (Numbers xix.) and operation of this sovereign medicine was shewn to the prophet, John xix. (Worthington) --- The sprinkling of the priest might be of service, if the heart was contrite, Hebrews ix. 13. (Menochius) Verse 10
Rejoice, when thou givest me an assurance of pardon. My bones, or virtue, shall then be restored. Hebrew, "the bones which thou hast broken may exult." (St. Jerome) (Haydock) --- God gives contrition, after which the whole interior is filled with joy. (Berthier) --- When the affections are purified, the soul takes delight in God's word, and revives. (Worthington) --- The assurance of being pardoned, give her fresh alacrity in his service. (Menochius) Verse 11
Face. Anger. If the sinner consider his fault, God will forget it. (Calmet) --- His justice requires that he should punish the impenitent. (Worthington) Verse 12
Create. Hebrew bera, a term never used but for a new production. Whatever comes immediately from God must be pure, and as David had fallen into impurity, he earnestly implores this gift. He prays for the new heart of flesh, Ezechiel xxxvi. 26. (Haydock) --- Thou hast said, Behold, I make all things new, Apocalypse xxi. Oh that I may be included, that I may sing a new canticle, having become a new man! (2 Corinthians v. 17., and Ephesians iv. 24.) (Berthier) --- Right. Hebrew, "constant," (Haydock) the Holy Spirit, thy inspiration, or that uprightness, of which I have been deprived. (Calmet) --- Bowels, or interior. (Worthington) --- These sentiments ought to animate priests, when they hear confessions. (Worthington) Verse 13
Spirit of prophecy, which is not withdrawn, except for some crime. (Origen) (Huet. p. 35.) --- David had been without this privilege, till his repentance. (St. Athanasius) --- Yet St. Chrysostom and Theodoret maintain the contrary. (Calmet) --- He prays for final perseverance, which is due to none, (Berthier) and that he may fall no more. (Worthington) Verse 14
Salvation, or thy salutary joy, (Berthier) "the joy of thy Jesus," (St. Jerome) for whom he prays, (St. Augustine) knowing that He will save his people from their sins, and that there is salvation in no other name. (Haydock) --- Perfect. Literally, "principal." Septuagint, "conducting;" such a spirit as may suit one who is to command. (Haydock) --- This may denote sound reason, (4 Machabees; Philo Nobil) which keeps the passions under, (St. Chrysostom; Job xxx. 15.) or God himself, to whose Spirit all others shall be subservient. Rance often inculcated to his Monks, the importance of having this principal spirit, which includes every virtue, particularly of liberality, as the Hebrew nediba, implies. (Berthier) --- "Thy free Spirit." (Protestants) --- How earnest should we endeavour to be disentangled from all the chains of our passions! (Haydock) --- David might also fear, lest he had forfeited the throne, like Saul, whom the Spirit left, 1 Kings x. 9., and xvi. 14. Kings affected to be styled liberal, Luke xxiii. 25. (Calmet) --- He repeats his petition thrice, in allusion to the three persons in one God, (St. Augustine, &c.) and prays, that the Messias may still spring from him, notwithstanding his sins, and that he may have a constant and willing spirit to fall no more. (Worthington) --- Principal, or liberal, may refer to the Holy Ghost, the fountain of all grace, or to the king, who ought to be generous. (Menochius) Verse 15
Thee. The sinner cannot testify his gratitude better, than by promoting the conversion of others. (Worthington) --- This is a sort of satisfaction. (Menochius) --- While engaged in sin, David could not well exhort his subjects to repentance. His example was rather an inducement for them to transgress. (Berthier)--- But when they saw his grief, and knew that God had pardoned him, they were no longer tempted to despair. He also watched more carefully over their conduct. Verse 16
Blood, from death, which I have deserved. (St. Athanasius) --- That of Urias, and his companions, (Worthington) cries to heaven for vengeance, 2 Kings xi. 24. (Haydock) ---Hence the word sanguinibus, is used. (Berthier) --- Spare me, and my people. --- Justice, which has given place to mercy. (Calmet) --- The latter word is here used by Symmachus, and justice may have this meaning. (Theodoret) --- Sixtus V reads exaltabit, instead of exultabit, which Septuagint Greek: agalliasetai, (Calmet) requires. Hebrew terannen, "shall sing aloud of." Protestants, "shall praise thy justice." (St. Jerome) --- Extol agrees better with exaltabit, though both have nearly the same sense. (Haydock) --- God's justice will pardon the penitent, as he has promised. (Worthington) Verse 18
Sacrifice. If my crime were of such a nature as the be expiated by certain victims, I would surely have offered them: but my heart has offended , and must do penance. (Calmet) --- The legal victims were not of themselves sufficient to remit sin. (Menochius) --- Contrition was necessary, Isaias lxvi. 2., and Ezechiel vi. 9. (Berthier) --- The Scripture often prefers internal, before outward sacrifices. This of the heart must precede those of justice, and of praise. (Worthington) --- The heart must be broken, to make place for love. Compunction is thrice urged. The two first terms in Hebrew are the same, "contrite," (Haydock) broken, or disconcerted. Greek: Kateklasthe philon etor. (Homer, Odyssey) (Menochius) --- The captives might adopt this prayer, Daniel iii. 39. (Calmet) --- External sacrifices are commended in the next verse, as they are good, (Haydock) being instituted by God. (Menochius) Verse 20
Deal. These two verses have no necessary connexion with the preceding: they may have been added by some prophet at Babylon, (Calmet) or David foresaw the destruction of the city by the Chaldeans. (St. Chrysostom) --- He might fear that his sin would draw ruin on the capital, as a much less offence did, and as in all ages, the sins of the rulers have fallen on their subjects, 2 Kings xxiv. (Haydock) --- Though the place was not destitute of fortifications, (Calmet) he might pray that they might be completed, (Berthier) as they were by Solomon, who built the temple and various walls, so that David might very will add this conclusion, (3 Kings iii. 1., and ix. 15.; Haydock) alluding to the sacrifices which should be offered in the future temple. (Berthier) --- He insinuates, that his pardon may prove beneficial to his people, and sues for it to be granted for their sakes. (Menochius) Verse 21
Justice; works of piety, (Psalm iv. 6.) or victims vowed or prescribed by the law; the same which are afterwards styled holocausts (Calmet) by two different terms, hola and calil. (Haydock) --- The latter includes fruits, &c. (Calmet) --- While we are in sin, our good works are less acceptable. (Menochius) Verse 23
PSALM L. (MISERERE.) The repentance and confession of David after his sin. The fourth penitential psalm. 51 Psalm 51 Verse 2 -3
Achimelech. Sixtus V, Septuagint, &c., read Abimelech. But the former is the true name. See 1 Kings xxii. 9, 20. (Calmet) --- The word understanding implies, that we ought to reflect on the misery of detraction, and bear our crosses with submission. (Berthier) --- Doeg was but half a Jew, and persecuted the faithful. (Worthington) --- Iniquity. Hebrew chesed, means also mercy, and some translate, "the mercy of God! or, the great mercy." Noble exploit! (Calmet) --- But our version seems more natural. El may be a preposition, as Symmachus has Greek: Kath. (Berthier) --- If Doeg, who was the most powerful of the shepherds of Saul, (1 Kings xxi. 7.) thought it his duty to give his master information of what had passed, he ought to have stated the matter fairly, instead of insinuating, that the high-priest was ill-affected. (Haydock) --- Nothing could be more false, as he supposed he was acting agreeably to the interests of Saul, and of the state. (Calmet) Verse 2-3 Achimelech. Sixtus V, Septuagint, &c., read Abimelech. But the former is the true name. See 1 Kings xxii. 9, 20. (Calmet) --- The word understanding implies, that we ought to reflect on the misery of detraction, and bear our crosses with submission. (Berthier) --- Doeg was but half a Jew, and persecuted the faithful. (Worthington) --- Iniquity. Hebrew chesed, means also mercy, and some translate, "the mercy of God! or, the great mercy." Noble exploit! (Calmet) --- But our version seems more natural. El may be a preposition, as Symmachus has Greek: Kath. (Berthier) --- If Doeg, who was the most powerful of the shepherds of Saul, (1 Kings xxi. 7.) thought it his duty to give his master information of what had passed, he ought to have stated the matter fairly, instead of insinuating, that the high-priest was ill-affected. (Haydock) --- Nothing could be more false, as he supposed he was acting agreeably to the interests of Saul, and of the state. (Calmet) Verse 6
Ruin. Septuagint Greek: katapontismou, "drowning," or to make the innocent suffer "shipwreck." Verse 7
Thy, is not found in Hebrew. Doeg would not dare to enter the tabernacle, after he had slain the priests. (Calmet) --- Houbigant properly supplies thy. (Berthier) --- Living. The Jews inform us, that Doeg slew himself with his master at Gelboe, and that David punished his offspring with death. (Calmet) Verse 8
Laugh, at the last day, when they will have nothing to fear, nor the wicked to hope. In this life, the just are full of compassion; but they cannot but approve of God's judgments. (Calmet) Verse 9
The man. Hebrew hageber, "the hero." Verse 10
Fruitful. David foretells his own prosperity on the throne, (Worthington) when this wretch shall be no more. (Haydock) --- He was at this time in great perplexity, (Calmet) in banishment from the house of God. (Menochius) Verse 11
It punished the wicked, and asserted thy just providence. (Haydock) --- Good. Thy saints find the greatest comfort in thee. (Calmet) Verse 21
PSALM LI. (QUID GLORIARIS.) David condemneth the wickedness of Doeg, and foretelleth his destruction. 52 Psalm 52 Verse 1 Maeleth, or Machalath. A musical instrument, or a chorus of musicians: for St. Jerome renders it, per chorum; (Challoner) and Aquila, "for dancing." Sixtus V, &c., read incorrectly, "for Amalec." --- The psalm is nearly the same with the 13th, (Calmet) except ver. 6. (Menochius) --- We know not the reason why David gave this second copy, omitting the name of Jehovah. (Berthier) --- St. Augustine explains it of the dangers of the latter times. (Worthington) --- It seems to speak of the return from captivity, ver. 7. (Calmet) Verse 6
God hath scattered the bones, &c. That is, God hath brought to nothing the strength of all those that seek to please men, to the prejudice of their duty to their Maker. (Challoner) --- That. Hebrew, "who besiege thee. Thou hast confounded them, because," &c. Septuagint seem to have read more correctly, as no one has been addressed before. (Berthier) Verse 7
Glad. The Fathers explain this of Christ's redemption. The captives doubted not but that they should be speedily set at liberty, as the prophets had assured them. (Calmet) Verse 11
PSALM LII. (DIXIT INSIPIENS.) The general corruption of man before the coming of Christ. 53 Psalm 53 Verse 2 Ziph lay to the south of Juda. (Haydock) --- David was rescued from the most imminent danger, by an irruption of the Philistines. He then composed this canticle, expressing his sentiments in danger, and his gratitude to God. (Calmet) --- It may also be used by any person in distress. (Worthington) --- The Church orders it to be said by her ministers at Prime, that they may be protected from all their spiritual enemies. (Berthier) --- The Fathers apply it to Jesus Christ, (St. Hilary) or to his persecuted members. (St. Augustine) Verse 3
Name, which is a strong tower, (Proverbs xviii. 10.; Calmet) event thyself. Hence it is so criminal to take it in vain. (Berthier) --- Judge. Ancient psalters have, "deliver." Saul and the Zipheans persecute me unjustly. I commit my cause to thee. (Haydock) --- Defend me for the justice of my cause. (Worthington) Verse 5
Strangers. Barbarous, (Worthington) enemies, though of the same tribe. (Calmet) --- Hostis dicebatur quem nunc peregrinum dicimus. (Cicero, Off. i.) --- The devil and our passions, as well as the world, are such to us. (Berthier) Verse 6
Behold. He admires how God delivered him, though Saul seemed to have only one step more to take. Jesus Christ was secure amid the persecutions of the Jews, till he was pleased to deliver himself up, John x. 18. (Calmet) Verse 7
PSALM LIII. (DEUS IN NOMINE TUO.) A prayer for help in distress. Truth. To fulfil thy promises. (Haydock) --- He foretells their destruction. Verse 8
Freely, without being commanded. (Worthington) (Menochius) (Leviticus iii. 1.) --- Jesus Christ was offered, because he would, Isaias liii. 7., and John x. 17. (St. Jerome) --- Good, so to do, (Du Hamel) or sweet in itself, Psalm li. 11. (Calmet) Verse 9
Enemies, from the hill which divided the armies. I saw them retire, (Haydock) and in security beheld their chastisement. (Menochius) 54 Psalm 54 Verse 1 David. It alludes to some of his persecutions, particularly to that of Absalom, as well as to that of the Church, and of Jesus Christ. Bede explains it of Onias: who, being excluded from the high priesthood, retired into Egypt, and built the temple of Onion, 2 Machabees xiii. (Calmet) Verse 3
Hear me. He repeats the same petition four times, (Haydock) to testify his fervour, and humility, Ecclesiasticus xxxv. 21. --- Exercise, among the wicked, (St. Augustine) or while I consider the sufferings of Christ. (Eusebius) --- David was perplexed what course to take, when he first heard of his son's revolt. Our Saviour was sorrowful unto death, Matthew xxvi. 37. (Calmet) --- This life is a warfare. (Worthington) --- Greek: Ldoleschia. Hebrew sichi, denotes serious (Haydock) meditation, Genesis xxiv. 63. (Menochius) Verse 4
Upon me. When a person has fallen into distress, the world is ever ready to attribute it it some fault. Absalom accused his father of neglecting to judge, &c., 2 Kings xv. 2. The Jews calumniated and sought the death of Christ, whose agony in the garden is well described, (ver. 5.) as well as the consternation of David, at the sight of such a general revolt, (Calmet) which almost overwhelmed him. (Worthington) Verse 5
Troubled, like a woman in labour, (Menochius) as yachil implies, (Calmet) in Hiphel. (Menochius) Verse 7
Dove, which flies swiftly. He now adored the judgments of God, which chastised him, as he had threatened; (2 Kings xii. 11.) though, while innocent, he had rejected a similar proposal, Psalm x. 1. The event shewed, that he acted wisely in retiring beyond the Jordan. (Calmet) --- O that I could fly, and in the simplicity of the dove, be removed from these afflictions! (Worthington) --- As I could not go to heaven, I retired into the wilderness. (Menochius) Verse 9
PSALM LIV. (EXAUDI DEUS.) A prayer of a just man under persecution from the wicked. It agrees to Christ persecuted by the Jews, and betrayed by Judas. Storm. The first fury of the rebels, which is most dangerous, is thus specified. David was convinced, that his son's party would dwindle away, when he was informed that he did not pursue him, following the advice of Chusai. (Calmet) --- Hebrew, "I would hasten my escape from the impetuous wind and tempest." But the Septuagint may be equally correct. (Berthier) --- God protected his weak servant in the greatest dangers. (Worthington) Verse 10
Cast down. Hebrew, "swallow up," as the earth did Dathan. (Calmet) --- Septuagint, "drown." (Haydock) --- Tongues, as at Babel, that they may not know how to proceed. (Calmet) --- Hebrew, "swallow up....the torrent of their tongue." (Bate.) --- Pallag, means also to "divide." Absalom was accordingly infatuated by David's friend, 2 Kings xv. 31., and xvii. 7. (Menochius) --- City of Hebron, or even of Jerusalem, which caused the king to leave no garrison in it. The city was still more abandoned in our Saviour's regard. (Calmet) --- Contradiction. Their counsels agree not. They have their troubles, yet will not amend; but strive to oppress the poor. (Worthington) Verse 13
From him. But how shall we guard against a traitor? (Calmet) --- The injury received from a friend is most cutting. (Worthington) Verse 14
Guide, the prime minister, (Berthier) and chief of the council. (Menochius) --- Such was Achitophel, who had nevertheless been long (Calmet) secretly disaffected. See 2 Kings xv. 12., and xvi. 23. He professed the same religion, and was trusted with the most important affairs, as Judas carried the purse. (Haydock) Verse 15
Consent, or with expedition, as the Rabbins order people to go to the temple, though they must return slowly. All this designates Judas. (Calmet) --- Dreadful lesson for all sacred ministers, who prove faithless! (Berthier) participating of the holy sacraments of the Catholic Church, (Worthington) and yet betraying themselves, and their master! Achitophel had probably to attend David in the temple, as Naaman did Benadad, 4 Kings v. 18. (Haydock) Verse 16
Let death, &c. This, and such like imprecations, which occur in the psalms, are delivered prophetically; that is, by way of foretelling the punishments which shall fall upon the wicked from divine justice, and approving the righteous ways of God: but not by way of ill-will, or uncharitable curses, which the law of God disallows. (Challoner) --- David shewed even too much tenderness towards the rebels, in the opinion of Joab, &c. He would not hurt Saul. His predictions were verified; as Achitophel became a suicide, Absalom perished miserably, suspended between heaven and earth, as an object of horror to both, while many of his accomplices were either slain, or fell into precipices, 2 Kings xvii. 23., and xviii. 8. (Haydock) --- Hell, by a sudden death, like Antiochus, Core, &c., Numbers xvi. 30. They just are already dead to this world. (Berthier) --- Those who sin on purpose, descend, as it were, alive into hell. (Worthington) Verse 18
Evening. The Hebrew then began the day. (Calmet) (Genesis i. 5.) (Haydock) --- They had three times allotted for prayer, (Daniel vi. 10.) as the Church had afterwards. (Const. Ap.[Apostolic Constitutions?] vii. 25.) (Calmet) --- Evening song, matins, and the sacrifice of the mass, are the principal times for divine service. (Worthington) --- David comprises all times, because his prayer was continual. (Berthier) (Calmet) Verse 19
Among many, &c. That is, they that drew near to attack me, were many in company, all combining to fight against me. (Challoner) --- Or, many also joined themselves to me with Joab, and the holy angels, (4 Kings vi. 16.) though almost all Israel followed Absalom, 2 Kings xv. 13. (Calmet) --- In many things, schismatics agree with the Church; but their crime is the breaking of unity. (St. Augustine) Verse 20
Change, or redemption for them, (Psalm xliii. 13.; Eusebius) or they will not amend, (Worthington) nor cease to blaspheme God, and to calumniate me. (Calmet) --- Eternal. Literally, "He who is before ages." (Haydock) Verse 21
Repay. Hebrew bishlomaiv, "in his tribulations," or "against his peaceable ones." Houbigant too arbitrarily translates, "they have sent forth their hand against, " &c. (Berthier) Verse 22
They are divided, &c. Dispersed, scattered, and brought to nothing, by the wrath of God, who looks with indignation on their wicked and deceitful ways. (Challoner) --- They are separated from the good, (St. Jerome) slain by a look, 2 Thessalonians ii. 8. --- Near, or fought, ver. 19. (Calmet) --- Some translate, "they have divided the butter, like words of his mouth." But this is less accurate, and the same idea is conveyed in the next words. (Berthier) --- Protestants, "The words of his mouth were smoother than butter, but war was in his heart. His words were softer than oil, yet were they drawn swords." (Haydock) --- My enemy has violated every law, under his appearance of friendship. (Calmet) --- Darts. Absalom kissed the men of Israel to delude them, (2 Kings xv. 2.) and the traitor gave this sign to those who came to seize our Saviour, Matthew xxvi. 48. (Calmet) --- The words of God are most excellent in themselves, but they seem hard to the incredulous. Thus the Capharnaites gave rise to the first heresy against the words of Christ, which St. Peter piously believed, though, as yet, he did not comprehend their meaning, John vi. (St. Augustine) (Worthington) --- His heart and words may thus be understood of God: but they more probably relate to any one of David's numerous enemies, who is thus singled out. (Haydock) Verse 23
Cast. The prophet had experienced the happy effect of this conduct. (Calmet) --- In all troubles and doubts, we must have recourse to God. (Worthington) (1 Peter v. 7.) Verse 24
Destruction; "into gehenna," (Chaldean) or "hell," (St. Jerome) to which the judge sentences the reprobate, without promoting their crimes. (St. Augustine) (Calmet) --- Days. It is rare that murderers and notorious malefactors escape punishment in this world; but in the next, they will surely be requited. Absalom perished in the flower of his age. (Berthier) --- Achitophel, and may others, have been suddenly cut off. God sometimes permits such to reign for a time, to exercise his servants, or that they may repent. (St. Augustine) --- The Scripture often threatens sinners in this manner, Job xxi. 21., and Isaias lxv. 20. (Calmet) --- Their days are indeed spent, when they die. But if they had altered their conduct, they might have prolonged their life, (Haydock) according to the usual course of nature. (Worthington) (Menochius) |