《Haydock’s Catholic Bible Commentary – Psalms (Vol. 1)》(George L. Haydock) Commentator
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55 Psalm 55 Verse 1 Geth. Before (Berthier) or after his escape to the cave of Odollam, (Calmet) he composed this psalm, to comfort his followers with the consideration of God's protection. (Haydock) --- See 1 Kings xxii., and Psalm x. The title is variously rendered. St. Jerome, "to the victor for the dumb dove," &c. Protestants, "upon Jonath elem rechokim Michtam of David." This is to elude the difficulty, and we might as well adhere to the Septuagint, who seem to have only added, "from the sanctuary." The psalm may suit any one in distress, (Berthier) unable to attend the public service, (Worthington) or it may be understood of our Saviour's passion. (Berthier) Verse 2
Man. All combine against me. (Calmet) --- The sins of every man oppressed Jesus Christ. (Berthier) --- All who live piously, must suffer many attacks. (Worthington) Verse 4
The height of the day. That is, even at noon day, when the sun is the highest, I am still in danger. (Challoner) --- Hebrew, "many fight against me from an elevation, or from day-break." --- Fear. Many prefix a negation, which St. Jerome rejects, (ad Sun.) explaining this height of the divine majesty. (Calmet) --- David felt the impressions of fear; but corrected them by his confidence in God. (Worthington) Verse 5
My words. The words or promises God has made in my favour. (Challoner) --- Praising God (Haydock) removed the dejection of David. (Eusebius) --- Detested. Protestants, "wrest." They put an evil construction upon what I say, (Haydock) and make me their laughing-stock, Psalm xxxvii. 13. (Calmet) --- But I cease not to proclaim what God has declared in my favour, (Haydock) or what good I have been enabled to effect by his grace. My enemies may meet to devise my ruin, and to supplant me: yet all in vain. (Worthington) Verse 8
For nothing shalt thou save them. That is, since they lie in wait to ruin my soul, thou shalt for no consideration favour or assist them, but execute thy justice upon them. (Challoner) Verse 9
I have. Protestants, "thou tellest my wanderings: put thou my tears into thy bottle. Are the not in thy book?" St. Jerome, "thou hast numbered my most secret things: place my tears in thy sight," &c. (Haydock) --- Septuagint render the sense clearer. (Berthier) --- God has promised to relieve the distressed, who confided in him. Verse 11
To me. This is almost a repetition of ver. 5. (Calmet) --- Elohim and Jehova are mentioned (Haydock) as "the power and eternity" of God gave David the greatest confidence. Verse 12
To thee. Literally, "thy vows." (Haydock) --- Houbigant chooses rather to follow the Syriac, "with thee, O God, are my vows:" which is clearer, though our version may be well explained, "I will perform my vows to thee," (Berthier) the sacrifice of praises, in this psalm. (Calmet) --- I will endeavour to comply with my engagements and vows. (Worthington) Verse 13
Living, in my own country, where I am no longer, as formerly during my banishment, in the region of the dead. (Calmet) --- The Fathers explain this of Jesus Christ, or of eternal glory. (Theodoret) (Calmet) --- In the true faith and good works, I will strive to please God. (Worthington) Verse 24
PSALM LV. (MISERERE MEI DEUS.) A prayer of David in danger and distress. 56 Psalm 56 Verse 1 Destroy not. Suffer me not to be destroyed, (Challoner; Menochius) or I will not allow my men to destroy an implacable foe, (Haydock) as they entreat me to do. This conduct is worthy of eternal memory. (Worthington) --- The words may also be an admonition to the reader, not to alter this piece, Apocalypse xxii. 18. (Calmet) --- Al tashcheth, (or thosseth.; Haydock) is supposed to be an instrument, or a favourite song, such as that of Moses, (Deuteronomy ix. 26.) which begins thus. But the point is uncertain. The same words occur, Psalm lviii., lix., (Berthier) and lxxiv. They are put in the mouth of Christ suffering, by St. Hilary, &c. --- Cave of Odollam, or rather of Engaddi. (Calmet) Verse 2
In thee. This obliges God to take pity, Psalm xlvi. 11. --- Wings, as a chicken retires to the hen, Ruth ii. 12., and Matthew xxiii. 37. Verse 4
Sent his mercy, &c., (Calmet) above the power of man. (Worthington) --- Reproach. Saul was forced to entreat David to preserve his family, as he had just spared his own life; which would, no doubt, mortify his pride, (1 Kings xxiv. 18, 22.; Calmet) and seem a reproach to him. (Worthington) Verse 5
Lions. Poetry gives life to all things. It represents mercy and truth as God's messengers; and Saul as a young lion. He might have entered the cave with his men, and destroyed David: but Providence caused him to enter alone, so that David had an opportunity to cut off the hem of his garment, and to shew his clemency. --- Sword. Thus were the Jews armed, to demand Christ's death. (Eusebius) (Calmet) --- The persecutors use artificial weapons, and excite one another to fury, 1 Kings xxii. 16. (Worthington) Verse 7
Down. Hebrew, "my soul was bowed down," (Berthier) or "to bow down my soul." (St. Jerome) (Haydock) --- Saul strove many ways to destroy his rival, sending him to fight the Philistines, who, nevertheless, proved the ruin of Saul, 1 Kings xviii. 17., and xxxi. 1. (Worthington) Verse 8
My. This and the following verses, from the 107th psalm. (Calmet) Verse 9
Glory. Soul, tongue, or rather instruments of music, (Calmet) and spirit of prophecy. (St. Athanasius) Verse 10
Nations. the psalms are now recited, (Worthington) in every language, and the wonders wrought by Christ are proclaimed. (Calmet) Verse 11
. They are exceedingly great. (Haydock) --- Christ has mounted to the highest heavens, and his apostles have preached (Calmet) his saving truths, which, like clouds, render the earth fruitful in good works. (Haydock) Verse 12
Earth. It is just thy mercy should be extolled. (Menochius; ver. 6.) Verse 13
PSALM LVI. (MISERERE MEI DEUS.) The prophet prays in his affliction, and praises God for his delivery. 57 Psalm 57 Verse 1 Title. This psalm is a sequel to the former, (Worthington) and refers to the malevolent speeches of Saul's courtiers, (1 Kings xxiv. 10., and xxvi. 7.; Calmet) and to the proceedings of the Jews against Christ. (St. Jerome) --- It is an invective against hypocrites, (Calmet) and detractors. (Berthier) Verse 2
Men. If you be consulted by Saul, and act as judges, do what is right. Condemn not a man unheard. (Calmet) --- Frew refuse to speak well. (Worthington) --- Hebrew also, "O assembly," act not hypocritically. Verse 3
Heart. Hence proceed evil thoughts, &c. (Haydock) --- Quicquid vis & non potes, factum Deus computat. (St. Augustine) --- Forge, as you endeavour to preserve the appearance of rectitude. Hebrew, "weigh" in scales. (Calmet) --- This double-dealing aggravates the fault. (Worthington) Verse 4
Womb. Born in sin. (Haydock) --- They have followed the same course through life, being always bent on wickedness. (Calmet) Verse 5
Madness; or "poison," chamath. (Menochius) --- Deaf asp. This is the most dangerous species. The ancients attempted to charm serpents. But these courtiers were deaf to every proof of David's innocence, (Calmet, Diss.) and would receive no admonition, stopping their ears, like asps. (Worthington) --- The prophet speaks conformably to the received opinion, (Berthier) without determining it to be true. (Menochius) Verse 6
Wisely. "Cunningly." Many read, qui incantatur a sapiente. (Calmet) --- He does not approve of the magical art. (Menochius) --- Serpents may naturally be effected with music. The torpid snake by incantation bursts. (Virgil, Eclogues viii.; Bochart v. 3. 385.) Parkhurst, chober. (Haydock) Verse 9
Wax. Hebrew shabbelul, occurs no where else, and this signification is surely preferable to that of the Rabbins, "a snail." (Protestants) (Haydock) --- Fire. Hebrew, "like the untimely birth of a woman, which has not seen the sun." (Houbigant after St. Jerome) --- Septuagint may not have read th at the end of esh, "fire." But both version imply, that the wicked shall perish, without resource (Berthier) or struggle. This in enforced by a multiplicity of examples. (Haydock) Verse 10
Before your thorns, &c. That is, before your thorns grow up, so as to become strong briers, they shall be overtaken and consumed by divine justice, swallowing them up, as it were, alive in his wrath. (Challoner) --- You shall be cut off when you least think of it. (Menochius) (Psalm liv. 24.) (Haydock) --- David probably alludes to the proposal mentioned, (Judges ix. 14.) where the brier (rhammus) invites all the trees to come under its shade. Before you, my followers, shall fall under the oppression of our cruel persecutors, they shall be suddenly destroyed. (Berthier) --- "Before your pots can feel the thorns, he shall take them away, as with a whirlwind, both living, and in his wrath." (Protestants) --- This version of Pagnin is rejected by Montanus, who nearly follows the Vulgate. Sirothecem means, "your thorns, or pots," Ecclesiastes vii. 7. (Haydock) Verse 11
Shall wash his hands, &c. Shall applaud the justice of God, and take occasion, from the consideration of the punishment of the wicked, to wash and cleanse his hands from sin. (Challoner) --- Hands. Hebrew, "feet," (though this is not certain. Psalm lxxiii. 4.; Berthier) and all his body; the carnage shall be so great. The just approve of God's judgments, (Calmet) in or "over," Greek: epi, to testify that he has no connexion with the wicked. (Theodoret) --- The just will purify himself still more at the sight of vengeance. This interpretation is good, but no so literal. (Berthier) Verse 12
PSALM LVII. (SI VERE UTIQUE.) David reproveth the wicked, and foretelleth their punishment. A God. Hebrew Elohim shophetim. Both are in the plural, which has induced many to suppose that angels, &c., are meant; yet the plural is sometimes used, when speaking of the true God, Genesis xx. 13., and Josue xxiv. 19. (Calmet) --- Houbigant translates, "gods," which he explains of the pastors of the Church, or "judges." The reward of virtue, and punishment of vice, are very important truths. Let us wait till the time of harvest, and all will be in its proper place. (Berthier) 58 Psalm 58 Verse 1 Watched. Hebrew, "they (the guards) watched." The psalm relates also to the resurrection of Christ, and vocation of the Gentiles, (Berthier) as well as to the reprobation, and future conversion of the Jews. It seems to be most applicable to the times of Esdras and Nehemias: (2 Esdras iv. 1., and vi. 1.) one of whom may have composed it. (Calmet) --- But this is only a conjecture, (Berthier) and Saul's emissaries may be styled Gentiles, (Menochius) because they imitated their manners. (Haydock) --- Saul sent repeatedly, and went himself to attack David. He gave him Michol with the same design. (Worthington) --- But God turned her heart another way. (Haydock) Verse 4
Caught. Hebrew, "laid snares for." Septuagint, "hunted." The enemy wished eagerly to take David, or Nehemias, (Haydock; Calmet) and they seemed to have so surrounded the former, as to be sure of him. (Worthington) Verse 5
I ran. Hebrew, "they," &c. But the Septuagint would not have made such a mistake, (Berthier) and the Hebrew appears to be incorrect, though we may understand "without iniquity in me, they have run." (Calmet) --- I gave them no offence. (Worthington) --- All this may be well explained of Jesus Christ, who alone could use these expressions with propriety, being without sin. Verse 6
No mercy. Nehemias uses the like prophetic threats, 2 Esdras iv. 5. (Calmet) --- "Every sin must be punished, either by the penitent, or by an avenging God." The prophet supposes that his enemies died impenitent. (St. Augustine) --- When the gospel was first preached, God visited the world with various afflictions, to make people enter into themselves. (Eusebius) --- The prophet prays that God would visit all nations with peace, and punish obstinate persecutors of the Catholic Church. (Worthington) Verse 7
Evening, when they came to take David. But, out of regard for Michol, they providentially waited till he had escaped, 2 Kings xix. (Haydock) --- Nehemias was obliged to watch continually, 2 Esdras iv. 11, 23. (Calmet) --- The Jews will embrace the faith at the end of the world, (St. Augustine) or they will be destroyed (St. Hilary) or banished by Titus and Adrian (A.D. 137); the latter of whom forbade them even to look at Jerusalem from an eminence. They could not enter it in the time of Eusebius, (Psalm xlviii.) and St. Jerome. (Soph. 1.) --- They have a hunger for God's word, of which they have lost the true sense. (St. Athanasius) --- Persecutors are never satiated, though they labour to destroy, all their lives. (Worthington) --- They allow themselves no rest. (Menochius) Verse 8
Lips. They seek my ruin, 2 Esdras iv. 2, &c. --- Heard. Thus they deny Providence, Psalm (Hebrew) x. 11. (Calmet) --- This thought and the occasion of in have produced much wickedness. "Whithersoever thou goest, thou art seen by Jesus Christ, who made, redeemed, and died for thee." (St. Augustine, Ser. 161.) --- A serious consideration of God's presence is the best preservative. (Berthier) --- The wicked devise all sorts of cruelty, as if there were no God. (Worthington) Verse 9
Laugh. Permitting them to become ridiculous. (Calmet) Verse 10
My. Hebrew, "his," which seems incorrect. Chaldean (Calmet) and St. Jerome agree with the Vulgate. Houbigant would also substitute, "My strength, I will sing to thee," which affords a better sense, ver. 17. (Berthier) --- Yet our version is very plain; I will make all my powers serve thee, and acknowledge that all comes from thee. (Haydock) --- Such was the admirable humility of Nehemias, who never assumed any glory to himself. (Calmet) --- David and all just men entertain the same sentiments. We are here assured (Haydock) that the Church and some virtuous souls will persevere, by God's grace. (Worthington) Verse 11
His mercy. Protestants, "the God of my." Yet the text has "his;" i and v are easily confounded. The Keri here allows "my," which Pagnin translates. St. Jerome, "the mercy of my God;" (Haydock) or "my God, my mercy." (Ep. ad. Sun.) (Calmet) --- All comes to the same end. These words are most applicable to Jesus Christ. (Berthier) Verse 12
PSALM LVIII. (ERIPE ME.) A prayer to be delivered from the wicked, with confidence in God's help and protection. It agrees to Christ and his enemies, the Jews. Over. St. Jerome, "my spies." (Haydock) --- Forget. Let them suffer a long time, (Menochius) that their punishment may be a greater warning. The ancients read, "thy law," instead of people, and apply this to the Jews, (Calmet) who still preserve the law, and bear witness throughout the world that the prophecies were not a fabrication of Christians. (Haydock) --- Their exemplary chastisement and continuance, may serve to caution all not to follow their example. Judæi testes iniquitatis suæ et veritatis nostræ. (St. Augustine) (Eusebius) --- "If all the Jews had been converted, we should have had only suspicious witnesses; and if all had been exterminated, we hould have had none." God permits our spiritual adversaries to remain for our trial, (Tertullian) that we may not forget ourselves in prosperity. (Worthington) --- We may also translate Al, "O God, (as well as not) slay them, that they may attack my people no more;" (see 2 Esdras iv. 4.) for what reason could Nehemias have to beg that they might be spared? (Calmet) --- God might have some. (Haydock) Verse 13
For, is not expressed. Literally, "bring down....the sign," &c. Let not their haughty speeches take effect, or escape punishment. The imprecations of the Jews against themselves, (Haydock) and against Christ, have brought on their destruction. (St. Augustine) --- Thus nothing need be supplied. --- Of. Hebrew, "shall relate;" which has little sense. Laying aside the points, it may have the meaning of the Vulgate. This passage can hardly be applicable to David's persecutors, though it might predict the disasters of Saul. It alludes more to the enemies of Christ, (Berthier) who called down his blood upon themselves, (Matthew xxvii. 25.) and most falsely accused Him. (Calmet) --- Hence they are become the reproach of men, and are no long a people. They behold the reign of Christ propagated throughout the world, (ver. 16.; Haydock) while they are wandering about and despised. They once would not serve; boasting that they were children of Abraham, John viii. (Menochius) Verse 14
Consumed. At the destruction of Jerusalem, or for opposing Nehemias, 2 Esdras vi. 16. --- Earth. The Jews who were preordained to life, embraced the gospel. (Calmet) --- How can those know, who are no more? Their condition will be worse than annihilation. They will exist in hell, though no more visible to us. (Berthier) --- They will know the truth, when it is too late; and when they are on the point of plunging into the abyss. The measure of their crimes being full, they shall be accused and punished. (Worthington) Verse 15
City. This is a sort of chorus, ver. 7. St. Jerome and Protestants, "Let them bark." (Haydock) --- It insinuates, that the attacks of the enemies of Nehemias, (Calmet) David, and Christ, were unceasing. (Haydock) Verse 16
Murmur. Hebrew also, "shall tarry all night." Protestants, "grudge." (Haydock) --- Finding no oil for their lamps, they will repent like Judas, and blaspheme in hell. (Worthington) Verse 17
Morning. With earnestness, (Haydock) I will fulfil this duty (Calmet) at the resurrection, (Worthington) in the morning of a glorious immortality. (Menochius) Verse 18
Helper. St. Jerome, "my strength," virtutem meam tibi cantabo, ver. 10. I will sing, that all I have comes from thy pure mercy. (Haydock) 59 Psalm 59 Verse 1 Changed. Psalm xliv. Title, Psalm xv., doctrine explaining what will be the progress of the Church. (Menochius) --- It seems to have the same import as understanding, in other titles, but here is of little authority. (Berthier) --- It has no connexion with the psalm, which seems to have been written before David had obtained the sovereignty over Israel, (Houbigant; ver. 8) or it expresses the sentiments of the captives, (Calmet) and of Jesus Christ, and his Church. (St. Augustine) Verse 2
Set fire. Hebrew, "fought against Syria of Mesopotamia, and Syria of Seba." (St. Jerome) (2 Kings viii. 10.) (Haydock) --- Twelve. Abisai slew 18,000, perhaps on another occasion; (1 Paralipomenon xviii. 12.) so that this title does not contradict history. (Menochius) Verse 3
Off. Chastising thy people frequently under Moses, &c. (Berthier) --- On us. Redeeming mankind, which thou hadst condemned, for the fault of Adam, and giving us a more abundant grace, Romans v. 9. (St. Hilary) --- Thou hast treated us like a good physician, (Deuteronomy xxxii. 39.; Calmet) chastising us for our sins, that we might improve in virtue. (Worthington) Verse 4
Moved. He personifies the earth, which had fallen into the hands of the Chaldeans, (Calmet) or had experienced various commotions under Saul, &c., (Haydock) which he denotes by the mention of an earthquake. (Menochius) Verse 5
Sorrow. Hebrew, "muddy," such as is given to slaves or malefactors, (Matthew xxvii. 34.) mixed with myrrh, or venom. Literally, "wine of trembling," (Calmet) or soporiferous. (St. Jerome) (Haydock) --- All these expressions give the idea of something disagreeable. (Berthier) --- The people became penitent, or were astonished. (Menochius) Verse 6
Warning, to amend, (Worthington) the sign of the cross (Calmet) in baptism, (St. Jerome) or confirmation. (Eusebius) --- It was customary to erect a pole, on which some signal was placed, in case of invasion, Isaias v. 26., and xi. 12., &c. (Calmet) --- Bow. Hebrew kossoth, (Haydock) as St. Jerome, &c., have read, though the present Hebrew end with t, less correctly, and is explained, "because of the truth." (Calmet) (Berthier) Verse 7
Save me. The king praying for all. (Menochius) --- St. Augustine reads, me, (Calmet) though the Vulgate does not here express it. (Haydock) --- Hebrew, "save thy right hand," the people, or man of thy, &c., Psalm lxxix. 18. (Calmet) --- Hear me. Hebrew, "him." But the margin has, me. (Haydock) Verse 8
Holy one, Jesus Christ, (Eusebius) the prophet, (Menochius) the sanctuary, (Calmet) or oracle. (Worthington) --- He had promised that the captives should return in seventy years time, Jeremias xxv. 11., and xxix. 10. (Calmet) --- Sichem. (partibor Sichimam....metibor.) These two verbs are sometimes used for partiar and metiar, in ancient authors. --- Tabernacles. Hebrew, "succoth." (Berthier) (Genesis xxxiii. 17.) --- It may also signify the Arabs, who lived in tents. (Menochius) --- David's dominion extended over these nations, (Haydock) and the captives at Babylon hoped to recover them, as the Machabees did. The kingdoms of Juda and Israel were no more divided, (Isaias xi. 13., and Jeremias xxxi. 8.) to shew the unity of the Church. Verse 9
Head. This tribe was at the head of the kingdom of Israel, but submitted to David, (Haydock) and afforded excellent soldiers and captains. (Calmet) --- His temporal kingdom was extended by God, who will crown his elect. (Worthington) --- King. Hebrew, "law-giver," alluding to Genesis xlix. 10. Symmachus, "my general." (Calmet) --- The word king implies all this. (Haydock) --- Juda always swayed the sceptre. (Berthier) --- After the captivity, Zorobabel was at the head of the people. Jesus Christ sprung from this tribe, and is the true king of the people, whom he has redeemed, and put in possession of the land of promise. (Calmet) Verse 10
The pot of my hope; or my watering pot. That is, a vessel for meaner uses, by being reduced to serve me, even i nthe meanest employments. (Challoner) (Worthington) --- Plautus (Mort. ii. scen. 1. 40) says, Ego vos pro matula habeo, &c. Symmachus adopts the sense of the Septuagint Greek: amerimnias, as rets, in Syriac means "to trust," (Daniel iii. 28.) and "to wash" in Hebrew. It was customary to throw lots into a pot full of water, and that which came out last was most esteemed. To this custom the psalmist may allude, (Calmet) or he hoped that the fruitful region of Moab would supply him with food. It was subject to David, (2 Kings viii. 2.; Haydock) and to the Machabees, 1 Machabees v. 6. --- Shoe, to be untied, or carried, as by the meanest slaves, (Matthew iii. 11.) or to take possession, Deuteronomy xi. 24. Thus "Alexander threw a javelin, and danced on the shore of Asia, begging that those lands would not receive him unwillingly for king." (Diodorus Arrian. Justin.) --- David conquered Idumea, (2 Kings viii. 14.; Haydock) as Hyrcanus did afterwards. (Josephus, [Antiquities?] xiii. 17.) (Calmet) --- Foreigners, alienigenæ, or, "Allophyli." (St. Augustine) --- "Of another tribe." (Haydock) --- So the Philistines were called, who had no kindred with the Israelites; whereas the Edomites, Moabites, &c., were originally of the same family. (Challoner) --- Subject, or "friends," Psalm cvii. 10. (Calmet) --- Protestants, "Philistia, triumph thou, because of me." Marginal note insinuates this is spoken "by irony;" but (Haydock) Hebrew properly means, "make an alliance with me;" or, Syriac, "I will shout for joy over Palestine." This country was subdued by the Machabees, (1 Machabees iv. 15.; Calmet) as it had been tributary to David, 2 Kings viii. 2. (Berthier) --- "I will make a league against the Philistines." (Houbigant) Verse 11
city. The capital of the aforesaid counties, or Jerusalem; (Calmet) but more particularly Petra, (Haydock) the strongest place in Idumea. (Menochius) (Abdias, 3.) (Berthier) --- The Fathers understand the Church. (Eusebius) Verse 12
Off? God punishes and rewards. (Worthington) --- And wilt; or, "yet thou wilt not," &c. (Haydock) --- Thou wilt not depend on our efforts for victory. (Bellarmine) (Menochius) --- How can we expect to make such conquests, being in so forlorn a condition, when thou dost not lead forth our armies, as formerly? All that man can do is vain, but thou wilt look down upon us, and through God we shall do mightily, ver. 14. (Calmet) Verse 18
PSALM LIX. (DEUS REPULISTI NOS.) After many afflictions, the Church of Christ shall prevail. |