《Haydock’s Catholic Bible Commentary – Psalms (Vol. 1)》(George L. Haydock) Commentator
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03 Psalm 3 Verse 2 Why. Let me know the enormity of my sins. All Israel follows Absalom, 2 Kings xv. 13. So all rose up against Christ. (Worthington) --- The Church was assailed on all sides, (Calmet) and every soul must live in expectation of battle from innumerable enemies. Hebrew also, (Haydock) "How are they multiplied." (Houbigant) --- David is surprised at the sudden change, and adores the depth of God's judgments, which had been denounced unto him, 1 Kings xii. 10. (Calmet) Verse 3
God. His case is desperate. (Worthington) --- He must therefore be a criminal. This is the usual judgment of the world, though very false, as we have seen in the person of Job; for temporal punishments are frequently an effect of the divine clemency. Semei upbraided David on this occasion, as the Jews did Christ, 2 Kings xvi. 7., and Matthew xxvii. 42. At the end of this verse, Hebrew adds, Selah, (Calmet) sle and Septuagint Greek: diapsalma, (Haydock) a word which is not much better understood. Houbigant therefore informs us that he has omitted it entirely, as the Vulgate seems to have done, except [in] Psalm lxi. 8., where it is rendered, in æternum, "for ever," (Berthier) as St. Jerome expresses it semper, in his Hebrew version. It would perhaps be as well to leave the original term. (Haydock) --- It occurs seventy-one times in the psalms, and thrice in Habacuc. Some think it is a sign to raise the voice, or to pause, &c., (Berthier) at the end of the lesson, before the psalter was divided. None, except Eusebius, asserts that it was inserted by the original authors, and it seems now to be useless. (Calmet, Dis.) Verse 4
Protector. Hebrew, "shield." --- Glory. God is the hope of his servants, (1 Corinthians xv. 31.) and grants their requests. (Calmet) --- He has not abandoned me, when I had fallen into sin. (Haydock) --- He gives me the victory, and confirms my throne. (Worthington) Verse 5
Hill. Sion, where the ark had been placed, (Calmet) or from heaven. (Menochius) --- Hebrew adds, "Selah." (Protestants) (Haydock) Verse 6
Rest, in sin; (St. Athanasius) or, I have not lost my confidence in God, though dangers threaten on every side. (Calmet) --- Jesus remained undaunted, when his enemies surrounded him; he continued (Theodoret, &c.) free among the dead, and rose again by his own power. (Haydock) --- If he prayed that the chalice might be removed, it was to teach us how to behave. (Calmet) --- He was buried, and rose again, and his disciples believed the Scriptures (John ii. 22.) recorded here, and in other places. (Worthington) --- The same word refers to past and future things. (St. Gregory, Mor. xx. 1.) (Worthington) Verse 7
Thousands. Septuagint, "myriads." (Haydock) --- If my enemies were still more numerous, I should not fear. (Calmet) --- I beseech thee to help me. (Worthington) Verse 8
Without cause. Hebrew, "on the jaw." (Haydock) --- Without redress. (Calmet) --- Septuagint seems to have read leinom, as "some Jews say that the ancient copies were different." (Origen, A.D. 231.) (Kennicott) --- Teeth. Strength and fury. Verse 9
Blessing. Abundance of grace is promised to God's servants, who must look up to him for salvation. David gives thanks for the victory, though he grieved at his son's death. (Worthington) --- He shewed proofs of the greatest clemency on this occasion. It is evident, from this psalm being inserted before many which regard Saul, that no chronological order is observed. (Calmet) --- Selah occurs a third time here, as some may have ended the lecture at one, while others ordered it to be continued to another, or even to the 3d and 5th verse of the next psalm, if that be its real import. (Haydock) Verse 13
PSALM III. (DOMINE QUID MULTIPLICATI.) The prophet's danger and delivery from his son, Absalom: mystically the passion and resurrection of Christ. Hebrew and Septuagint have literally, "a psalm of David," (Greek: to David) which may mean that it was addressed to him by God, or that he would set it to music himself, (Haydock) or that it was composed by him, or on his occasion. The part.[particle?] l. has various meanings, and it does not incontestably prove that the person before whose name it is placed, must be regarded as the author. (Calmet) --- Yet there is no reason for doubting that this psalm was composed by David. (Haydock) --- The Jews say he wrote it on the ascent of Mount Olivet, 2 Kings xv. 17. But he rather waited till he had re-entered his capital, and herein expressed his gratitude, specifying at the same time the sentiments with which he had been impressed in the hour of danger. Ven. Bede explains this and many other psalms of Ezechias, as he perhaps did not read or attend to the title. (Calmet) --- This deserves more attention, as it is the same in all Bibles, though all interpreters do not consider them as canonical, no more than that which is prefixed to the Lamentations. (Berthier) --- They are authentic, being inspired to Esdras or the Septuagint. (Worthington) --- But this is doubtful. (Haydock)
Verse 2
The God. Hebrew, "When I call, hear me, O God of my justice:" source and witness of my virtue. If I have offended thee, I have done no wrong to my rebellious son and his adherents. Many copies read Cum invocarem te, exaudisti me. (Calmet) --- Thou. The change of persons intimates that when God is present (St. Augustine) the soul is animated with confidence to speak to him. (Haydock) --- Prayer. Though his request had been granted, he still continues to address God, as we ought to pray without ceasing, 1 Thessalonians v. 17. Verse 3
O. This is a sort of manifesto to the rebels; and an invitation for them to return to their duty, desisting from setting up a false king, or a lie. (Haydock) --- Dull. Hebrew, "my glory to shame." But the reading of the Septuagint seems to preferable, (Calmet) as the rhyme in Hebrew is now lost, (Fourmont) and the text has been altered (Houbigant) by an injudicious junction of words, and by using c for b. In ancient manuscripts, the words were all joined together, (Berthier) as may be seen in the specimen of the Alexandrian Septuagint given by Grabe. Protestants, "How long will ye turn my glory into shame?" &c. (Haydock) Verse 4
Wonderful, (mirificavit) according to the Hebrew means also has chosen in a striking manner his appointed ruler, or holy person. (Berthier) --- Holy, often means one set aside, (Luke ii.) or commissioned, though the person be a pagan, Isaias xiii. 3. Chasid, (Haydock) particularly signifies a "clement" character, such as a king ought to be. (Calmet) --- "The Lord has set aside for himself the pious." (Pagnin) --- I am ready to pardon you, but know that if you continue rebellious, you go against the ordinance of heaven. (Haydock) Verse 5
Angry. My soldiers, do not resent this offence too much, kill not the boy; (2 Kings xviii. 5.) or (Haydock) you, my deluded subjects, enter into yourselves. St. Paul (Ephesians iv. 26.) cites this as a moral sentence. (Calmet) --- It is more difficult to moderate anger than to deny access to it entirely. (St. Francis de Sales) (Haydock) --- Beds. Repent for the most secret evil thoughts, before you fall asleep. (Worthington) Verse 6
Justice. External devotion will not suffice. (St. Chrysostom) --- No sacrifice will please God as long as people take part with rebels. (Calmet) --- Besides external sacrifices, which have always been required, and those of praise and contrition, (Psalm xlix., and l.) we must offer to God the sacrifice of justice, by complying with our duties to him, ourselves, and neighbours, and by hating sin, and also the world, the flesh, and the devil, which prompt us to offend, and thus to give the preference to vanity. For this purpose, we must not trust in ourselves, but in God; and that no one may plead ignorance, the light of reason and grace is given us, plainly indicating that we have a God to serve, and must expect reward or punishment, Hebrews xi. 6. (Worthington) Verse 7
The. Houbigant transposes this to ver. 9, which is not necessary. David answers those diffident people, (Berthier) who thought they had received no marks of God's favour, and were in great want of provisions, till some were brought by Berzellai. (Haydock) Verse 8
By. Hebrew and St. Augustine, "From the time of their corn and wine" (Calmet) gathering. I rejoiced "more" than those who live in the greatest affluence, which is nothing but vanity. No mention is made of oil, but the original term, "liquor," includes it. (Berthier) --- St. Jerome found it not in the Hexapla. But it now occurs in the Arabic, Syriac, &c. (Calmet) --- David envies not the present prosperity of the rebels. (Haydock) --- He comforts his followers with the assurance of God's favour, which he had again testified by sending provisions. (Bullenger) --- He may also here express the disappointment of the rebels, who promised themselves great riches, of which Providence would soon deprive them, by restoring the king, whom he had chosen, and hitherto so wonderfully protected. (Haydock) --- God gave temporal advantages to the just in the old law, as the figure of heavenly rewards. (Worthington) Verse 9
PSALM IV. (CUM INVOCAREM.) The prophet teacheth us to flee to God in tribulation, with confidence in him. Same, (in idipsum) which signifies with one accord, Acts i. 14. Hebrew, "altogether," when we shall be united as one people, which I expect will shortly be the case. Confiding in God, I will repose as in the arms of peace. Absalom was already cut off. But all his adherents were not reclaimed. Yet their number was so small, as to cause no apprehensions. (Haydock) --- Under thy protection, I am secure, (Calmet) no longer kept between fear and hope. (St. Bernard) --- When I lie down, I can enjoy rest, (Berthier) being free from turbulent passions. (Haydock) Verse 10
Singularly. Art "alone" (Pagnin) the source of all my happiness; (Haydock) or thou hast taken such care of me, as if thou hadst no other. (Menochius) --- I am at a distance from the contagion of evil company, (St. Chrysostom) which I hate. (Berthier) --- "For thou only art Lord, thou hast made me dwell secure." (St. Jerome) 05 Psalm 5 Verse 1 For her that obtaineth the inheritance. That is, for the Church of Christ, (Challoner) and every faithful soul, which gains the victory and heaven. (Worthington) --- Nechiloth, may also, (Haydock) signify musical instruments with holes, or "women dancing," on religious and joyful occasions, as they did when the ark was removed, &c., 2 Kings vi. 12., (Calmet) and Psalm lxvii. 26. --- We may (Haydock) as well follow the Vulgate and St. Jerome. Some have supposed that David alludes to Saul, Absalom, &c. But in most of the psalms, the wicked in general are reprobated, and the sentiments of the faithful expressed. This psalm contains an excellent from of morning prayer, as an armour against all our spiritual enemies. (Berthier) Verse 2
Cry. Hebrew, "meditation." (Menochius) --- The cry of the heart, (St. Chrysostom) and "the groans," which the spirit forms within us, Romans viii. 26. God cannot reject such prayers. If he seems inattentive, it is because we ask amiss, James iv. 3. (Calmet) --- He attends to the prayers of the Church, and of every faithful soul, (Worthington) and even exhorts sinners to come to him, that they may emerge from the abyss. (Haydock) Verse 4
Morning. This hour of prayer is also specified, (Psalms lxii. 1., and cxviii. 147.) as that of the evening is, Psalms iv. 9., and liv. 19. We read also of noon being a time for prayer among the Jews, Acts x. 9. Daniel (vi. 10.) diligently observed these holy customs. (Calmet) Verse 5
Stand. Hebrew implies "in order," as those who neglect prayer must be all in confusion. God enables those who are diligent, to see wonderful things. (Berthier) --- Iniquity. No: he has it in abhorrence; (Calmet) consequently he cannot be the author of it, but hates those who commit evil, though he loves them as his creatures, and wishes their conversion. (Worthington) --- On this subject I will meditate. (Menochius) Verse 6
Eyes. God suffers them to remain for a time. (St. Jerome) Verse 7
Workers, (operantur) "who work," (Haydock) and die impenitent. --- Lie. All heretics, who kill their own and neighbours' souls, (St. Jerome) and in general all seducers, (Calmet) who will be treated like those who have committed murder. (Eusebius) (Cæsar.) Verse 8
Mercy, not trusting in my own merit, (Haydock) but with the greatest awe. (Calmet) --- The just trust in mercy, not in man's power. --- Temple, the Church, and in God's presence. (Worthington) --- Some would infer hence that David was not the author of this psalm. But the tabernacle is called by the same name; (1 Kings i. 7, 24, and iii. 3.) so that this reason is not sufficient. (Calmet) Verse 9
Enemies. Hebrew, "observers." They are always on the watch to discover any fault. Grant me thy preventing grace. (Berthier) --- Let me not stumble, (Haydock) but cause me to walk cheerfully in thy paths. (Calmet) --- If thou approve, it matters not how much worldlings blame me. (St. Augustine) Verse 10
PSALM V. (VERBA MEA AURIBUS.) A prayer to God against the iniquities of men. Their. Hebrew, "his." But it is incorrect. (Houbigant) --- St. Jerome has "their." Verse 11
Sepulchre, which never says there is enough, Proverbs xxx. 15. (Calmet) --- Dealt, &c. St. Paul authorizes this version, (Romans iii. 13.) though the Hebrew be rendered, "they flatter cunning;" (Berthier) or "they sharpen their tongue," and polish it like a sword, that it may cut more easily. This may be applied to heretics. (Sts. Athanasius, Chrysostom, and Jerome) (Calmet) --- Judge, or "condemn them." Hebrew may be explained as a prediction. (Berthier) --- The Holy Ghost could not dictate an imprecation or desire revenge. But David might beg that God would frustrate the designs of his enemies; and, by treating them with some severity, hinder the execution of their wicked schemes, which would bring on their own ruin. (St. Chrysostom; St. Augustine) (Calmet) --- Though the just desire the conversion of all, yet if any die impenitent, they approve of God's judgment, manifested at the end of the world. (Worthington) --- Provoked. Hebrew, "rebelled against." I forgive them for what they have done to me. But I grieve at thy offence; make them return to a sense of their duty. (Calmet) --- He might abhor the enemies of salvation, the world, &c., whom Christ has condemned. (Berthier) Verse 12
Dwell. Hebrew, "protect," (St. Jerome) "or shade them." (Calmet) --- The just will rejoice under thy protection, (Haydock) and at the conversion of the sinner. (St. Chrysostom) Verse 13
Us. Hebrew, "him." (St. Jerome; Aquila) (Calmet) --- But neglecting the points, the Septuagint is as accurate, and more beautiful. (Berthier) --- Shield. Hebrew tsinna, (Haydock) which was probably large enough to cover the body. (Calmet) --- If God be with us, who is against us? (Haydock) --- The just shall receive the sentence of eternal glory. (Worthington) 06 Psalm 6 Verse 1 For the octave. That is, to be sung on an instrument of eight strings. St. Augustine understands it mystically, of the last resurrection, and the world to come; which is, as it were, the octave, or eighth day, after the seven days of this mortal life; and for this octave, sinners must dispose themselves, like David, by bewailing their sins, whilst they are here upon the earth. (Challoner) (Worthington) --- It may also signify, that this psalm was to be sung by "the eighth" of the 24 bands, 1 Paralipomenon xv. 21. David might compose it after sickness, with which he had been punished for his adultery; (Calmet) or under any distress: he expresses the sentiments of a true penitent, (Berthier) with which he was ever after impressed. (Haydock) --- It is applicable to penitents of the new law. (Worthington) Verse 2
Indignation. Literally, "fury." (Haydock) --- Such strong expressions were requisite to make the carnal Jews fear God's judgments, though a being of infinite perfection can have no passion. (St. Chrysostom) --- David does not beg to be free from suffering, (Haydock) but he requests that God would chastise him with moderation, Jeremias x. 24., and xlvi. 28. (Calmet) --- Justice without mercy is reserved for the last day. (St. Gregory) --- Wrath. This regards those who have built wood, &c., on the foundation. They shall be purified by fire. (St. Augustine) Purgatory was then believed in the 4th Century. (Berthier) --- Let me not be condemned either to it, or hell. (St. Gregory, hic.[here] and Psalm xxxvii.) Verse 3
Troubled, with grief. (Worthington) --- I am sinking under my illness: my virtue is lost. (Calmet) --- The whole human race is this sick man, requiring the aid of Jesus Christ. (St. Augustine) --- The ineffable name Jehova, (Haydock) is repeated thrice, to insinuate that salvation must come from the Blessed Trinity. (Berthier, ver. 9) --- Under the allegory of sickness, the ravages of sin appear. (Menochius) Verse 4
Long? Wilt thou leave me in distress? (Worthington) --- He breaks off abruptly to express his sorrow, See Isaias vi. 11; Jeremias xiii. 26. (Berthier) --- True converts are often tried a long time, that they may conceive how God will treat those who never return him, (St. Augustine; Eusebius) and that they may beware of a relapse. (Calmet) Verse 5
Turn. God never abandons us first, Jeremias ii. 27. (Berthier) --- We drive him away by sin. (St. Athanasius) --- Sake. I cannot take one step without thee. (Calmet) --- Treat me not as my sins deserve; but mercifully restore me to favour. (Worthington) Verse 6
Hell. The hardened sinner will not praise thee, (St. Augustine) much less will the damned, who are confirmed in evil. (Berthier) --- Even those who are in "the grave," though just, cannot sound forth thy praises; and consequently, if I be cut off, the number of they adorers will be diminished. This motive is often urged, as if God was forgotten in the rest of the world, Psalm xxix. 10., and Isaias xxxviii. 18. (Calmet) --- This life is the time for repentance. After death there is no conversion, but eternal blasphemies in hell. I will strive to prevent this misery, by continuing to do penance, till I am watered with thy grace. (Worthington) Verse 7
Bed. St. Jerome, "I will make my bed swim" (Haydock) with tears, or sweat. (Berthier) --- Here we behold the effects of true repentance, which will not suffer the sinner to enjoy any repose, (Calmet) when he reflects on the pains of hell, and the perfections of God. (Haydock) --- "O sweet affliction, which extinguishes the fire of hell, and restores man to the friendship of his God." (St. Chrysostom) Verse 8
Indignation of God (Theodoret) or of my enemies. I am also indignant when I behold my foes exulting in my ruin. (Calmet) --- I have. Hebrew, "It," the eye. (Berthier) --- The eye is naturally injured by excessive grief. Yet David could not think of his sins, without floods of tears. (Haydock) Verse 9
Iniquity, who have fostered my passions, (Berthier) or sought my ruin. I now perceive who were my true friends. (Calmet) --- Lord. He is twice mentioned in the next verse, in honour of the blessed Trinity, as a German commentator remarks, after the ancient interpreters (Berthier) and Fathers. They have constantly had an eye to these grand truths, which are nevertheless proved by clearer passages of Scripture. (Haydock) --- David confides in God, as every true penitent may do, for protection. (Worthington) --- He had also been assured of pardon by Nathan, the prophet. (Haydock) Verse 11
Troubled. This is a prophecy, (St. Augustine) or a prayer for their speedy and earnest conversion, (St. Jerome; Calmet) or a threat if they persist. (Worthington) --- Speedily. At the last day, the wicked will perceive how short life has been. Tunc sentient peccatores quam non sit longa omnis vita quæ transit. (St. Augustine) Verse 13
PSALM VI. (DOMINE NE IN FURORE.) A prayer of a penitent sinner, under the scourge of God. The first penitential Psalm. 07 Psalm 7 Verse 1 Shiggaion (Haydock) is a word which has greatly puzzled interpreters. See Robertson in shage. Protestants have, "Shiggaion of David." The Rabbins confess that they know not its meaning, and it is of no service for the explanation of the psalm. (Berthier) --- St. Jerome follows the Septuagint, (Haydock) which may suit very well. Others have, "ignorance." (Menochius) --- "Perplexity." (Calmet) --- "Secret." (Vatable) --- "Song of wanderings." (Parkhurst, &c.) --- Chusi is scarcely less difficult to understand. The person who has inserted this historical title, and many others, without much judgment, had probably in view the wars of Absalom, and the curses of Semei. But the psalm seems rather to refer to the persecutions of Saul, (Calmet; 1 Kings xxii. 8.; Menochius) who was of the tribe of Benjamin. (Haydock) --- Sts. Augustine, Basil, and Chrysostom explain it of Chusi, (Worthington) the Arachite, from a town of Benjamin, (Calmet) who defeated the counsel of Achitophel, (Worthington) as it is supposed that David was given to understand that his friend had betrayed him, and in consequence speaks of him in such harsh terms. But if that had been the case, he would have suppressed what was founded on error; (Calmet) and the supposition is contrary to the idea which we have of inspiration. Yet there is nothing in the psalm which requires the harsh expressions to be applied to Chusi. They may as well refer to Achitophel, who spoke in answer to him. Verse 2
My God. This title is prompted by love and confidence. (Haydock) --- All. David had only few followers, while he was pursued by Saul (Calmet) and Absalom. (Haydock) Verse 3
Lion. In a spiritual sense this is the devil, 1 Peter v. 8. (St. Augustine) --- "Let him only see the sign of the cross, or the lamp continually burning before the altar, he will flee away. Should we wonder at this? the garments alone of Paul drove him from possessed person." [Acts xix. 12.] (St. Chrysostom) --- Will modern sectaries still ridicule these things? --- While. Hebrew, "tearing, and not snatching away." But there is a similar construction, (Lamentations v. 8.) which shews that we ought to follow the Vulgate. (Berthier) --- Absalom, or any other enemy, may be this lion. (Worthington) --- They threatened David with utter ruin, which he could never have escaped, without God's visible protection. Verse 4
Thing, alluding to some calumny, (Haydock) with which he was assailed (Worthington) by Saul, Absalom, and Semei. (Berthier) --- He disclaims all such ambitious or unjust sentiments, though he allows that he is not innocent before God. (Calmet) Verse 5
That repaid. This seems better than "my peaceable one," as some translate the Hebrew, for it would be but a small commendation not to injure a friend: the pagans do as much. Duport therefore agrees with the Vulgate, and St. Jerome has, "If I have rendered evil to those who did me any, and sent my enemies empty away;" or, as the Hebrew is in the future, "I will let my enemies depart without fighting;" which is equivalent to, I will gain no advantage over them. (Berthier) --- The man who takes revenge, injures himself, and becomes the devil's slave. (St. Augustine) --- David had been so far from giving way to ingratitude, that he would not even hurt his enemy. (Haydock) --- He let Saul escape, when he might easily have slain him. [1 Samuel xxvi.] (Calmet) Verse 6
Dust. Hebrew adds, "to dwell," (Haydock) as if the ignominy was not to be effaced. This would be very sensible for a king. (Berthier) --- Glory is here synonymous with life, or soul, Genesis xlix. 6. Let my life and (Calmet) reputation be lost. (Worthington) --- Summum crede nefas animam præferre pudori. (Juvenal viii.) Verse 7
Borders. Hebrew is rendered, "fury of my enemies." --- My is found in some copies of the Septuagint, though the edition of Complutensian and Aldus agree with the Vulgate, and Bos observes, that an ancient interpreter rendered the first word as we do. (Berg.) --- Habar means, "to pass;" and, of course, behabroth (Haydock) may denote, in the borders; (Berg.) though St. Jerome, &c., have, "rise up indignant over mine enemies." Avenge thy own cause, as they would overturn thy decree, which has called me to the throne. (Haydock) --- Commanded. Shew thy power, and protect me, since thou hast ordered me to reign. (Worthington) --- Convince my enemies of the injustice of their proceedings, (Haydock) and cause them to repent. Thy order is what displeased Saul. Protect me as thou hast promised. Chaldean, "Execute the judgment in my favour, which thou hast decreed." Then all will obey. (Calmet) --- O Lord, my God. Hebrew has not Lord, and some translate elai, "to me." But it also means, "my God." (Berthier) Verse 8
High, on thy tribunal, to decide this dispute. The Fathers apply this to the ascension of Jesus Christ, who will judge the world. (St. Augustine; Theodoret) (Calmet) (2 Corinthians x. 11.) --- The interference of Providence (Haydock) will induce many to come to thy tabernacle, (Menochius) to embrace the true religion, (Worthington) and sectaries will decrease. These will be refuted most effectually, when they see the law well observed. (Berthier) Verse 9
Innocence. Hebrew, "simplicity," which has the same meaning. (Haydock) He speaks of the justice of his cause (Muis) against his particular enemies. (Worthington) --- St. Paul thus commends himself, 2 Timothy iv. 7. The justice of the saints is not merely imputed, as the first Protestants foolishly imagined: for how should God reward those whom he saw still in sin, and who were only reputed holy? a notion which their disciples have modified or abandoned, as they have also done what had been taught respecting grace. Justice is an effect of God's grace, and of man's co-operation, 1 Corinthians xv. 10. (Berthier) --- David begs that the disposer of kingdoms would convince Saul that he was not a rebel: and the world, that he had not lost God's favour, like his rival. (Haydock) Verse 10
Reins; affections, (Jeremias xii. 2.; Calmet) and inmost recesses, which are open to God. (Menochius) Verse 11
PSALM VII. (DOMINE DEUS MEUS.) David, trusting in the justice of his cause, prayeth for God's help against his enemies. Just. This epithet refers to God, in Hebrew. Septuagint might easily explain it of help, before the words and verse were divided: (Haydock) yet it is still taken in the former sense, in some Greek and Latin copies. The wicked shall be frustrated in their designs, though they may succeed for a time, (Calmet) consumetur, (Symmachus; Haydock) or rather let their ruin be determined on, 1 Kings xxv. 17. (Calmet) Verse 12
Strong. Hebrew el, means also "God threatening every day;" (Haydock) which must be a proof of his patience, as the Septuagint have intimated, since he could destroy at once. Thus numquid, must be rendered "is he not?" (Isaias xxvii. 7.) (Berthier) --- God cannot but be displeased at every sin. He threatens the offender daily by secret remorse, or by his preachers and good books. (Haydock) --- But he often defers punishment (Worthington) till death, when the measure of crimes is full. (St. Augustine) --- This silence or delay is one of the most terrible of his judgments, (Haydock) and a mark of his great indignation. If he were, however, to strike every one as soon as he had committed sin, where should we be? "He would soon be alone," as a pagan observed of "Jupiter, if he were presently to hurl his thunderbolts against every offender." (Calmet) See Val. Max. i. 2. (Ecclesiasticus v. 4.) Verse 13
Except you. Hebrew, "if he be not." Houbigant would read, "God will not be turned aside." (Berthier) --- "For him who does not change, he will sharpen his sword." (St. Jerome) (Haydock) --- God threatens before he strikes, (Calmet) expecting amendment. (Worthington) Verse 14 For them that burn. That is, against the persecutors of his saints. (G.[Calmet?]) --- Hebrew also, "he has made his arrows to turn." (Houbigant after Symmachus.) (Haydock) --- The ancients used fiery darts or arrows, Psalm cix., and Ephesians vi. 16. Sed magnum stridens contorta phalarica venit, Fulminis acta modo. (Virgil, Æneid ix.; Herod.[Herodotus?] viii.) --- The death of Saul seems to be foretold. (Calmet) Verse 15
Verse 17 Sorrow. The evil which he designed for me (Menochius) will fall on him, like an arrow shot upwards. (Calmet) --- Crown. Protestants, "pate." (Haydock) Verse 18 Justice. "Truly thou art just, O Lord," cries out St. Augustine, "since thou protectest the just, so as to enlighten them by thyself; and so disposest of sinners, that they are punished, not by thine, but by their own malice." |