《Haydock’s Catholic Bible Commentary – Psalms (Vol. 1)》(George L. Haydock) Commentator
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17 Psalm 17 Verse 1 title is almost wholly taken from the book of Kings, except Unto the end for; instead of which we read, And David spoke, &c., [2 Kings xxii.] (Haydock) which are the words of the inspired writer; so that Ferrand is very rash in rejecting both these titles. David wrote this psalm after he had subdued the Moabites, &c. (Calmet) --- He was inspired to write it (Worthington) twice, with some variations, (Berthier) 74 in number, (Aberbanel) or many more, if we believe Kennicott, who lays them to the charge of transcribers, perhaps, (Haydock) with greater reason. (Calmet) --- We cannot doubt but this psalm regards David. But there are some passages which refer to Jesus Christ and his Church more directly; and in general, David must here be considered as only (Berthier) the figure of the Messias, and of the just in his Church. (Worthington) --- James Paine has endeavoured to prove, with great ingenuity, that the whole must be explained of Jesus Christ, and that the name of Saul stands for "the grave;" as the points which are of modern date, only need to be changed. Thus the sufferings of our Saviour, and the punishment of the Jews in the last siege of Jerusalem are described; and thus it is clear that St. Paul (Romans xv. 9.) has cited this psalm in it proper sense. (Berthier) --- See ver. 10, 41. --- Sts. Jerome and Augustine explain it of the victories of David, of the Messias, and of his Church. (Calmet) --- Saul may be particularly mentioned, because he was the most powerful. (Worthington) Verse 2
Verse 3
Firmament. Hebrew, "rock and my citadel, and my deliverer. My God, (or strong one) my rock." St. Jerome, "my strong one." The two words which are rendered "my rock," are salhi and metsudathi. (Haydock) --- David frequently retired to such places for safety. The idea was beautiful and striking. Such multiplicity of titles shews the gratitude (Calmet) and affection which David felt. (Calmet) --- Here are nine, and we may add the three metaphorical Hebrew terms, "rock, citadel, and buckler." Can we refuse to love One from whom we have received so many favours? --- And in, &c. These words are most probably cited by St. Paul, (Hebrews ii. 13.) though they occur also in Isaias viii. 18. --- Protector. Hebrew, "buckler." (Berthier) --- Horn. This title is given to Jesus Christ, Luke i. 69. It is an allusion to beasts which attack their opponents with their horns (Theodoret; Deuteronomy xxxiii. 17.) being an emblem of strength (Worthington) and glory. (Calmet) --- And my, &c. (2 Kings) he lifted me up and is my refuge; my Saviour, thou wilt deliver me from iniquity. Hebrew, "violence." Verse 4
Praising. Hebrew, "praised;" and (2 Kings) the Lord, who is worthy to be praised. (Haydock) --- Chaldean agrees here with the Septuagint and Vulgate, which seems more natural. (Calmet) --- The sense is the same. (Berthier) Verse 5
Sorrows...iniquity. Hebrew, "cables....Belial." By these figurative expressions, David declares to what dangers he had been exposed. They seem to be more applicable to our Saviour's agony. (Berthier) --- The wicked were constantly laying snares for both. We have the same idea enforced in the next verse. (Haydock) --- The words are put into the mouth of fallen man, in the mass for Septuagesima[the third Sunday before Lent]. (Worthington) Verse 7
Called. All these words are in the future, 2 Kings and Hebrews. (Haydock) --- But as they relate to an event that was past, they seem to be as well expressed here as they are in Duport's Greek Psalms. (Berthier) --- Both are true; as David had prayed, and would continue to pray, for God's protection; otherwise he would have deserved to lose it. We must always pray, and never faint. (Haydock) --- Temple, "from my heart;" (St. Augustine) from the tabernacle at Gabaaon, (Lyranus) or from heaven. (Chaldean) (Eusebius) (Calmet) --- Earnest prayer is the best remedy against temptations and affliction. God will not fail to hear those who are sincere, as he did the prophet. (Worthington) Verse 8
With them is not in Hebrew. Lo, illi refers to God. Furor fuit ei. (Montanus) --- "He was wroth." (Protestants) Yet he displayed his power on the mountains, as if he had been displeased with them, or with the enemies (ver. 4.) whom he would thus strike with awe. (Haydock) --- These expressions are not to be taken in a gross literal sense. (Calmet) --- God shewed himself as earnest in the protection of David, (Haydock) as if he had been in a rage; (Calmet) or as if the elements had all conspired to defend him. (Theodoret) --- This most pompous description (Calmet) alludes to the wonders wrought at Sinai, and the terrors which would happen at the death and resurrection of Christ, and at his last coming. Some moderns think that the overthrow of the Babylonians, and other enemies of God's people, are also denoted. The sinner, touched by divine grace, implores mercy, and feels the remorse of conscience, the ropes or sorrows of hell, and a dread of God's just judgments hanging over him. (Berthier) --- These cause the most haughty and obstinate to tremble. (Worthington) Verse 9
By it. This relates to the clouds, thunder, and lightning. (Muis) --- God's wrath is compared with smoke, fire, a dark night, or mist. (Worthington) Verse 10
Feet. A violent storm of rain. Hence the Pagans borrowed: Jupiter et læto descendit plurimus imbri. (Virgil, Eclogues 7.) --- The prophets Isaias (xxix. 6.) and Nahum (i. 3.) speak in the same lofty strains; (Calmet) and shall any one despise the language of Scripture? Nothing can exceed its sublimity. Hebrew is rather more expressive, (ver. 9.) "a fire devoured;" (ver. 11.) "on a cherub, and flew; he flew most swiftly;" like and eagle. (Berthier) --- Hebrew vida. (Haydock) Verse 11
Verse 12
Pavilion. Job xxii. 14., and xxvi. 9. The Jews had this idea of God's throne, of which we behold only the less brilliant side, as the Egyptians did that of the cloud, Exodus xiv. 19. The poets represent Jupiter surrounded with clouds and darkness. (Hesiod, op. 125 and 255.; Homer, Iliad O.) --- Air. The parallel passage, (2 Kings) seems more accurate. Dropping waters out of the clouds of the heavens. Hebrew, "waters bound up in darksome clouds." (Calmet) --- God is incomprehensible in himself, and his counsels are inscrutable. (Worthington) Verse 13
Clouds. 2 Kings, The coals (Hebrew, "flames") of fire were kindled. Two words, habaw haberu, his clouds removed, (Haydock) omitted in this passage, are here supplied, as the former word is found in Syriac and Arabic. But then hail and coals of fire seem improper for "they kindled into coals of fire;" and in the next verse they are redundant; being therefore omitted in 2 Kings xxii., in the best editions of the Septuagint and in the old Italic of Blanchini. Capel supposes they have been inserted from the preceding verse, which is rendered more probably by the Hebrew manuscript 5. (Kennicott, Dis. 1.) --- They have been inserted in some editions of Septuagint from the Hebrew of Theodotion, (Calmet) or Symmachus. (Montfalcon) --- This unusual third hemistic occurs in a smaller type in Brettinger's (Kennicott) and Grabe's Septuagint, but they indicate thereby that it was not in the Alexandrian manuscript, as it is not in that of the Vatican. If it were in its proper place, we should read at least grandinem, &c. This magnificent description of a thunder-storm (Haydock) may allude to that which routed the Philistines, 2 Kings v. 24., and Isaias xxviii. 21. (Calmet) --- The lightning seemed to dispel the gloom. (Theodoret; Flaminius) --- Though man is overpowered with God's majesty, yet he is instructed how to act by those whom God has commissioned to teach. (Worthington) Verse 15
PSALM XVII. (DILIGAM TE DOMINE.) David's thanks to God for his delivery from all his enemies. Arrows. Thunderbolts. Tela reponuntur manibus fabricata Cyclopum. (Metam. Hesiod Theog. 708.) Verse 16
Discovered. The earthquakes were so great, that such dreadful effects might have been expected. These phenomena sometimes make the sea retire, and new islands appear. (Pliny, [Natural History?] i. 84., and xxxi. 5., &c.) --- The Jews supposed that the sea was the common source of all fountains, and that the earth was founded on it, Psalm xxiii. 2., and Ecclesiastes i. 7. (Calmet) Verse 17
Sent his angel, &c. --- Waters, which often represent multitudes, (Apocalypse xvii. 15.; Calmet) and afflictions. (Worthington) --- David seemed in danger of perishing. (Calmet) Verse 18
For me. He may allude to the giant Jesbibenob, or to Saul, who surrounded him on all sides; (1 Kings xxiii. 26., and 2 Kings xxi. 15.; Calmet) and, in general, to all his temporal or spiritual adversaries. (Worthington) Verse 19
Affliction, when my friends joined Absalom. (Theodoret) --- In the rest of this psalm, the prophet chiefly uses words in the obvious sense, yet mystically speaks of Christ, and of the faithful. (Worthington) Verse 20
Place, where I was not hemmed in by my enemies. (Haydock) --- Saved me, by repentance, out of his infinite mercy, (Eusebius; St. Athanasius) without any deserts. (Worthington) Verse 21
Will reward. St. Jerome, "hath rewarded," (Calmet) yet the edition of 1533 reads retribuet. (Haydock) --- Justice, with respect to my enemies, whom I have not injured; (Calmet) or my sincere desire to serve God. (Theodoret) Verse 23
Judgments. Commands, or treatment both of the just and of the wicked. Verse 24
Him, by his grace. (Worthington) --- Iniquity, and be careful not to relapse. Others explain it in the past time. I have not shed the blood of my enemy when I could have done it, 1 Kings xxiv. 6, 14. (Calmet) --- Fui immaculatus. (St. Jerome) (Haydock) It seems most probable that David composed this before his fall, as Aberbanel, one of the most learned of the Jews, asserts. If he be only a figure of Jesus Christ, we may easily conceive how the latter might speak thus of his innocence, and declare his abhorrence of all sin, though he was made a sin-offering, having undertaken to expiate the iniquities of mankind. (Berthier) Verse 25
And. He repeateth, (ver. 21.) that God will render to every one as he deserves. (Worthington) --- Matthew xvi. That all sins are equal is the error of the Stoics. (Haydock) Verse 27
Perverted. No version can properly express this idea. God turns away from those who abandon him, treating every one according to his works. If we do not advance in piety, it is a sign that God perceives something amiss in us. (Berthier) --- He cannot but abhor duplicity, and resist the wicked, Leviticus xxvi. 23, 40., and Proverbs iii. 34. He will make the craft of men turn against themselves, as he evinced in the case of Laban, Joseph's brethren, Pharao, and Saul. Sinners complain of him without reason, Ezechiel xviii. 25. (Calmet) --- Some improperly use this text to shew, that people will adopt the manners of those with whom they associate, (Haydock) though it means that God will treat the good liberally, and the wicked with severity, Leviticus xxvi. 23, 24. (Amama) Verse 28
Proud, as thou hast already done. (Calmet) --- Insignem attenuat Deus, Obscura promens. (Horat.[Horace?]) Verse 29
Lamp, giving me hopes of redress, and of the Messias. (Calmet) Verse 30
Temptation. David was almost continually assailed by enemies. (Calmet) --- Septuagint Greek: peieatesion, signifies "a place of pirates;" denoting what crafty foes he had to encounter, (Berthier) or "a place or time to learn the military exercise," a warfare, Job vii. 1. But gedud, (Haydock) means "a troop," designed to make incursions, as those under Jephte and David. Hebrew, "In thee I will run armed;" (St. Jerome) or, "at the head of my troops." (Calmet) --- "I will break, (Pagnin) or, run through an army." (Montanus) --- No fortification can hold out. (Haydock) --- He alludes particularly to the wall of the Jebusites, which Joab first mounted, though extremely high, 2 Kings v. 6. (Calmet) --- With God's help, every difficulty may be surmounted. (Worthington) --- Watch and pray, that ye enter not into temptation, as our Saviour admonishes. [Matthew xxvi. 41.] Verse 31
As for, might be omitted. (Haydock) --- The conduct of God towards men is irreproachable. He will treat all according to their deserts, and will fulfil his promises of protecting the just. (Eusebius) --- Hebrew, "He is the strong God....his words are pure as gold....He is the shield," &c. (Berthier) Verse 32
Our God. Will any one then hinder Him from doing as He has said? (Haydock) --- Hebrew, "Who is the rock but our God?" (Berthier) --- God is often styled a rock, tsur. Yet St. Jerome and Pagnin render it "strong," or "the strong one." (Haydock) --- There is only one Lord and Saviour of all. (Worthington) Verse 33 Blameless. Whatever good is in me, comes from his grace, ver. 21, 24. (Haydock) --- God has prevented me from killing Saul and Nabal; He has rescued me from the abyss into which I had fallen. (Calmet) Verse 34 Harts. Protestants, "hinds." (Haydock) --- The Hebrews generally prefer to specify the female. Harts are remarkably swift, and this quality was greatly esteemed in a warrior. Asael is praised for it; (2 Kings ii. 18.) and Homer styles his hero "the swift-footed Achilles." (Calmet) --- As harts trample serpents under their feet, says Theodoret, so I treat my enemies. --- High. Hebrew, "my high places," where I have so often baffled the efforts of my persecutors. (Haydock) Verse 35
And thou. Chaldean gives the same sense. "He strengthens," &c. (Calmet) --- Hebrew, "and a brazen bow is broken by my arms." (Montanus) --- Protestants, "a bow of steel." Perhaps not knowing that the ancients had the art of making brass answer the same purposes. See Proclus, Hesiod, &c. (Haydock) --- They made all sorts of weapons of it. Job (xx. 24.) seems even to insinuate that it was harder than iron. Our brass is too brittle. To break a bow, often means to obtain a victory, 1 Kings ii. 4., and Jeremias xlix. 5. (Calmet) --- David gained many over a lion or a bear, over Goliath, &c. (Worthington) Verse 36
Of thy. The latter word is omitted in some copies of the Septuagint, while others change it into "my." But the Hebrew is agreeable to the Vulgate. (Calmet) --- End. Thou hast preserved me by salutary correction. (St. Augustine) (Haydock) --- Hebrew, "thy goodness shall multiply me" with children. Symmachus, conformably to 2 Kings xxii., has, "my obedience shall lift me up." (Calmet) --- The Hebrew may, however, admit the sense of the Vulgate. --- And thy, &c., is a paraphrase of the former sentiment, or it is borrowed from Theodotion. (Berthier) --- Grabe marks from unto the end, &c., as omitted in Hebrew. (Haydock) --- Luther and the Dutch translate, "When thou humblest me, then thou exaltest me," to shew the salutary effects of suffering. But there is nothing of the kind in the original. (Amama) Verse 37
Weakened, or tired. (Chaldean) (Haydock) --- I am now free from danger. All my enterprizes have succeeded, 2 Kings viii. 6., and 1 Paralipomenon xviii. 13. See Proverbs iv. 12. (Calmet) Verse 38
I will. Bellarmine would supply "I said I will;" and thus all is connected. But these future victories relate more to Jesus Christ. (Berthier) --- David also continued making fresh conquests, (Haydock) and so entirely subdued his enemies all around, that they were not able to make head, even against his successor. Verse 40 Against. me. No prince was ever more courageous than David, as the single combat with Goliath evinces. We know not that he ever lost a battle. He refers all the glory to God. (Calmet) Verse 41 Upon me. An expression often used to denote a fight, Josue iii. 12., &c. (Calmet) --- God strengthens his servants, and weakens their enemies. (Worthington) Verse 42 Lord. This must be understood of Absalom, who offered sacrifices, (2 Kings xv. 12.; Berthier) or of Saul, who, receiving no answer, consulted a witch. The Philistines also brought their gods with them, so that they were taken and burnt; (2 Kings v. 21.) and the other pagans, finding no aid in their idols, might in time of danger, invoke the Lord. (Calmet) --- This is "the testimony of a soul naturally Christian," as Tertullian (Apol. xvii.) speaks, to have recourse to the great and only God, in the utmost distress. (Haydock) --- Deus ut subveniat oratur; ipsa veritas, cogente natura....erumpit. (Lac. Inst. ii. 1.) Verse 43 Streets. Thus he treated the Ammonites, &c., 2 Kings viii. 2., and xii. 31. (Calmet) --- Jesus Christ will rule over his enemies with a rod of iron. (Berthier) Verse 44 Gentiles. Here he begins to predict the glory of the Messias, though what he says may be applied to himself. David's own people began to revolt, under Absalom and Seba; after he had subdued the most powerful nations around, 2 Kings xx. 1. The chosen people rejected Christ, (Calmet) while the nations were converted. The reprobation of the former was prefigured by those rebels. (Worthington) Verse 46 Faded, (inveterati sunt) "are grown old." (Haydock) --- The Jews had been long the objects of God's favours: yet they fell away. Thus we often see priests outdone in piety by simple laics. (Berthier) --- David continues in the comparison of a tree which bears no fruit; (Calmet) thus lying, as it were, and frustrating the just expectations of the owner. Subjects do the like, when they revolt; (Isaias xxx. 9.) and thus deserve the title of strange. Protestants, "the strangers shall fade away, and be afraid out of their close places;" (St. Jerome) "shall flow away, and be contracted in their straits;" while I shall be at large, ver. 37. The last verb gachregu, (Haydock) occurs no where else. It may signify "shall be withered," or burnt, from carar. (Calmet) Verse 47 Liveth. This is my consolation, though it must fill the obstinate sinner with dismay. (Haydock) --- In a sort of transport, David wishes all happiness to his great benefactor. He may also speak of Christ's resurrection. (Calmet) --- My God. Hebrew, "rock:" a title frequently applied to God, in acknowledgment of his stability and protection. (Berthier) Verse 48 Avengest, or "grantest me revenges," (Haydock) and the victory; inflicting a just punishment on the wicked. David was too well informed to delight in sentiments of revenge, 3 Kings iii. 11. Jesus Christ takes vengeance on his enemies, but this id done without passion. The love of justice is his only motive. David approves of this conduct. (Calmet) --- Enraged enemies. Vulgate iracundis. (Haydock) --- Septuagint have thus explained aph, "wrath;" others join it with the following verse, "But (Calmet) or yea," (Haydock) etiam. The former version is, however, very accurate. (Berthier) Verse 50 Nations. St. Paul (Romans xv. 9.) adduces this to prove the vocation of the Gentiles. (Calmet) --- We cannot doubt but the great things announced in the psalm pertain to Christ. (Berthier) --- We see the completion of this prophecy, as there is no Christian nation which does not use the psalms of David to praise God. (Theodoret, &c.) --- This practice is very common (Pref.; Worthington) in all places here either Jews or Christians are found. Verse 51 Great. This in intimated by the plural salutes, "salvations;" as David had experienced innumerable favours. (Haydock) --- He speaks of himself in the third person, to lead our minds to the Messias, in whom this was more gloriously accomplished. The greater honour of this chief family of Israel, consisted in giving birth to so great a personage, in whom all are blessed. (Calmet) (Isaias xi. 1., and Ezechiel xxxiv. 23.) --- For ever. The true Church will never perish; (Haydock) God still protecting it, as he did David, ver. 48. (Worthington) 18 Psalm 18 Verse 1 David. It is not known when this was composed. David praises the works and law of God. Some passages are applied to Jesus Christ and his apostles, Romans x. 18. (Calmet) --- When any text of a psalm is thus quoted, many judiciously conclude that the whole must be understood in the same sense, as the harmony will thus be greater. It seems there are two literal senses here, one regarding the law, whither natural or Mosaic; the other pertaining to the apostles and the law of the gospel; (Berthier) the "beloved" David of the latter days. (Worthington) Verse 2
Firmament. Hebrew, "expansion," or region of the stars, far above our atmosphere. (Berthier) --- These two sentences express the same idea, unless the former may denote what we behold, and the firmament be explained of the higher heavens, (Haydock) where we imagine the throne of God to be placed. Some have taken these expressions in a gross sense, and asserted that the heavens are animated, Job xxxviii. 7. But we must allow that they are figurative expressions, which seem to give a soul to plants, stars, &c. (Calmet) --- The beautiful works of God extort our admiration. (Haydock) --- The silence of heaven speaks louder than any trumpet. (St. Chrysostom) --- "Who can behold the heavens, and yet be so foolish as not to acknowledge that a God exists? said Cicero, (Haydock) a learned pagan; (Arusp. and Nat. Deo. 2.; Calmet) though they cannot determine of what nature the Deity may be. (Leg. i.; Menochius) --- Hands. Chaldean, "Those who look up at the heavens, publish the glory of the Lord; and those who raise their eyes towards the air, announce his works." (Calmet) --- The silent works declare God's Majesty to those who consider them, and his preachers make the same known to their hearers by word of mouth. (Worthington) --- St. Paul reproaches the philosophers of paganism for not understanding the language of the creation, Romans i. 20., and Job xii. 7. (Haydock) --- The Church, which is so often styled the kingdom of heaven, makes God known, not only as a Creator, but also as a Redeemer. The figure is here most beautifully preserved. Heaven denotes the Church, as the stars represent apostolic men, who cease not to perform their duties day or night, in happier days as well as under persecution. Jesus Christ is the true sun of justice, enlightening every man that cometh into the world, (St. John i.) --- The Fathers have made these remarks. (Berthier) --- What a consolation must it be for Catholics to think that the true doctrine will never cease, no more than the succession of day and night! We have received our creed, our orders and mission, from the apostles. The chain of succession has never been broken. Unhappy those who make a religion of their own to damn souls! who run, though God send them not! (Haydock) Verse 3
Utterth, with great force and abundance, eructat. --- Knowledge of God. (Berthier) --- Our knowledge is always on the increase. (Abenezra) --- The vicissitudes of day and night prove the wisdom of their author. (Eusebius) --- They seem to sing in succession the praises of God. (Bellarmine) --- This evinces the power of God, as the perpetual propagation of the gospel does that of Jesus Christ, whose Church will last till the end. (Worthington) --- All the chief reformers acknowledged that there was no salvation out of the one true Church, and that the Church of Rome is such. (Nightingale, p. 263.) (Haydock) Verse 4
There. Symmachus joins this with the preceding. "Will announce knowledge. Not by words or speeches, the sounds of which are not heard," so as to be understood. (Haydock) --- "They are not languages or words, the signification of which is unknown;" or Hebrew, "never has their voice been heard." Beli, "not," may also signify absque, "without;" and thus we may render, "no speeches, (or country) where their voice has not been heard." (Berthier) --- The sight of the heavens is sufficient to convince any one of the existence of God. (Haydock) --- No nation, however barbarous, can plead ignorance. The Fathers have explained this of the gift of tongues, by means of which the apostles spoke languages which they had not studied, Acts ii. 4. (St. Augustine, &c.) --- Some of every nation have heard, (Worthington) or will embrace, (Haydock) the Christian religion. (Worthington) Verse 5
Sound. So, St. Paul reads this text, though the Hebrew have, "line." Yet there is no reason why we should suppose that the Septuagint read differently, or that the Jews have corrupted their copies, as t hey could derive no advantage from so doing (Berthier) here, unless it were to discredit the apostle; as infidels assert the truth of the Old Testament, to vilify the new. Kum (Haydock) may signify a "line," (Berthier) or "writing." (Abenezra) --- The greatest exactitude has been observed in forming the world, as if all had been measured by an architect. But the sense of the Vulgate is preferable, and is adopted by Symmachus, St. Jerome, and the Syriac. (Calmet) --- Protestants, "their line." Marginal note, "their rule or direction." Kolam, "their voice," occurs in the preceding verse. The l might easily be lost, (Haydock) or omitted by a poetical licence. (Genebrard.) (Menochius) --- Their, refers to the heavens representing the apostles, as St. Paul explains this text, to prove that all were inexcusable who would not believe the gospel. (Berthier) Verse 6
Sun. Here God seems to reside, (Ferrand) and the magnificence of his works shines forth, insomuch that almost all nations have offered divine honours to the sun, and even the Manichees adored it, imagining that it was the very body of Jesus Christ. (St. Augustine, contra Faust. xiv. 12., and xx. 6.) --- Hebrew, "For the sun he has place a tent in them," the heavens, (St. Jerome; Haydock) or the ends of the world. The Jews supposed that the heavens rested, like a tent, upon the earth. (Calmet, Diss.) --- The Hebrew preposition l, may have (Haydock) different meanings, ad solem posuit, &c. "He placed a tent in them, at or for the sun." The idea of the Vulgate is more noble, but we would not exclude the other, which is very good, (Berthier) and obviates the gross mistake of the Manichees. (Amama) --- The Vulgate may admit the fig. hypallage, (M. Geneb.) as good authors say dare classibus austros, and thus it may signify "he placed the sun in his tent." (Haydock) --- This vast body stands in need of no vehicle, or tent, but itself. (Diodorus) --- It was placed in the firmament at first, (Genesis i. 16.) and still performs its revolutions exactly. (Haydock) --- Giant. Moderns would render "a strong man;" and Bythner remarks that the bulk of a giant would render him less fit for running, as if the stoutest wrestlers were not often the most active. (Berthier) --- The sun is represented as a hero at some of the ancient games. St. Augustine and St. Jerome explain all this of Jesus Christ, who diffuses the light and warmth of his grace throughout the world. (Calmet) --- He always resides with the Church, and is never divorced from her. (Worthington) Verse 7
Circuit. So the Hebrew word is rendered "revolution." Septuagint and Vulgate, "meeting" occursus, may insinuate that the sun is found in the centre, while the earth moves daily and yearly round it, according to the Copernican system. But we must be more attentive to the life and motions of Jesus Christ, in whom the Deity resided corporally. (Berthier) Verse 8
The law. As the sun gives light to the world, so the law serves to direct mankind, and is another most powerful motive for us to praise God. This raises our hearts and minds still more perfectly to him, recalling us from our wanderings, and confirming our knowledge. Light is necessary for the body, and the law for the soul. The prophet admires eight characteristics of this divine law, which he designates by different names; as in the 118th psalm, some thing relate only to the evangelical law, which converts souls, (Berthier) and lasts for ever, ver. 10. (Haydock) --- The law of nature and of Moses are nevertheless also commended, (Theodoret) inasmuch as the morality is always the same; and some faith in Christ, to come, or already past, is requisite under every dispensation. Hence he is called the Lamb slain from the beginning. [Apocalypse xiii. 8.] Implicit faith would suffice for the less informed, before our Saviour's coming; but now, under the light of the gospel, we must express our belief in his incarnation, as well as in the blessed Trinity. More is required of those to whom more has been given. [Luke xii. 48.] (Haydock) --- Unspotted. Hebrew and Septuagint, "irreprehensible." (Calmet) --- Who indeed could pretend to find any fault with it, since it comes from God? (Haydock) --- The laws of men are imperfect, and liable to change. Those of Draco were too sanguinary, and gave place to Solon's, which were deemed too mild, &c. How happy would all be if they would embrace the law of the gospel! (Berthier) --- Converting. Hebrew, "tranquillizing souls," (Menochius) by keeping the passions under. (Haydock) --- Testimony, declaring the will of God to men. --- Little ones. The simple, and the wicked; as both are so called. (Calmet) --- Pethi, "easily persuaded." (Menochius) --- It directs the former, and keeps the latter in awe by punishment. (Calmet) --- All, in general, must confess their ignorance, and want of the divine law, to reap any benefit from it. (Haydock) --- This is the first lesson which it imparts. (Berthier) --- The law is most pure in itself, whether we understand that given to Moses, or the gospel. But the latter makes the observers unspotted, by the grace which the Holy Ghost communicates to them, though all who barely read and know the law, have no share in this happiness. God is the author of salvation, sweetly inviting all by the perfections of his law, which confers light and gladness, to co-operate with grace, that they may obtain the promised reward, ver. 12., and 2 Timothy iv. 6. (Worthington) --- The like grace was offered from the beginning, so that none will ever be punished who has not deserved it, having had the means to perform his duty. (Haydock) Verse 9
Justices. The law displays what is just, and renders those who observe it agreeable to God, (St. Gregory of Nazianzus) filling their hearts with joy, by the testimony of a good conscience, and the prospect of felicity. (Calmet) (Proverbs vi. 23.) Verse 10
Fear; or "the law accompanied with fear;" of which he is speaking. This fear is filial and pure, such as a child must have of displeasing his father. (Berthier) --- Yet even servile fear, which restrains us from committing sin, lest we incur punishment, is a gift of God, and prepares the way for charity. (Council of Trent, Session xiv. 4.) But we must not stop here, like Achab and Antiochus. If we understand by fear, the moral law, it will subsist as long as there shall be men. --- Themselves. Septuagint, Greek: epi to oto, "by that very thing," that they are the judgments of the Lord, (Haydock) who cannot do wrong, Daniel ii. 27. (Calmet) --- Hebrew, "truth itself, is justified altogether." (Haydock) --- Infidels acknowledge that the morality of the Gospel is excellent, but they reject the dogmatical part. Would He, who has prescribed such noble rules of conduct, lead our understanding astray, by requiring us to believe what is false? (Berthier) Verse 11
Stones. So St. Jerome renders the Hebrew. Protestants, "than gold; yea, than much fine gold." Paz (Haydock) denotes the finest gold of Uphan, or of the Phison; which is probably the river Phasis, Genesis ii. 11. (Calmet) --- Yet many explain this word of the topaz or chrysolite, which is of a golden colour. The Vulgate expresses topaz, (Psalm cxviii. 127.) where the Septuagint have, "a precious stone." --- Honeycomb, as the English and German versions have it, though the Hebrew signify, "the dropping of the honeycombs;" which is the most excellent honey. (Berthier) --- This interpretation is inserted in the Protestant margin, and answers to St. Jerome's favum redundantem. Nothing can be more delicious, or more magnificent. (Haydock) Verse 12
For. I speak from experience. (Calmet) --- If I had no other inducement, I would observe this law for the consolation, (Haydock) and repeated advantages which I have derived from it. (Theodoret) --- Those who keep the same [law], and content not themselves with reading or hearing only, may feel the same impressions. --- Reward: on which account the prophet declares that he observed the justifications; (Psalm cxviii. 112.) though that passage is corrupted in the Protestant version. (Worthington) --- Hebrew, "wherefore thy servant shall teach them;" (St. Jerome) or rather, "is instructed by them, and convinced that in keeping them there are frequent falls. Who," &c., 13. (Calmet) --- Hekeb may indeed signify "a fall," or tripping up the heels. But it is more commonly rendered "a reward," (as Protestants, Montanus, &c., here agree) or end, as 1 Peter (i. 9.) has it. (Haydock) --- The instruction, which the observer of the laws obtains, arises from that observance, inasmuch as "he is attentive to them." Septuagint, Greek: phulassei auta. This must therefore be understood, and is well expressed by Custodit. Taste, and see that the Lord is sweet, Psalm xxxiii. 9. (Berthier) Verse 13
Sins. Who can always decide when a sin is only venial? (Haydock) --- Though I may have avoided the grosser transgressions, how can I be assured that my heart is innocent? (Calmet) --- This assurance is reserved for Methodists, who seem to look upon it as essential, before a person can obtain salvation. But where does God specify this condition? We know that (Haydock) we are to work out our salvation in fear and trembling; and that St. Paul though conscious to himself of nothing said: yet in this I am not justified, &c., 1 Corinthians iv. 4., and ix. 27., and Philippians ii. 12. Hebrew speaks of "ignorances," which might not however be wholly blameless. (Berthier) --- Ones, or enemies: "....and from the proud preserve." (Symmachus; Chaldean) But he alludes to the distinction of sins of ignorance and of pride, (Leviticus iv. 2., and Numbers xv. 30.; Calmet) or malice. (Haydock) --- David had not fallen into many sins of the latter description, though his adultery and murder were such. But the former are daily sins, into which even the just fall frequently. (Calmet) --- None can be assured of their state, (Ecclesiastes ix.) but are kept between hope and fear. (Worthington) Verse 14
Those, &c. Or "from strangers," alienis, whose company we cannot avoid with too much caution. (Haydock) --- Hebrew, "the proud." It is conjectured (Berthier) that the Septuagint read r for d, in mizzedim. (Haydock) (Amama) --- But this is not necessary, as they might include the proud, and all the wicked, under the name of "strangers," which term is particularly applicable to idolaters, (Isaias xiii. 11.) and all scandalous sinners, who are strangers to the law; and from whose society and dominion we may all beg to be delivered. (Berthier) --- Spare. Hebrew, "free," (St. Jerome) or "withhold." Nature is so prone to evil, that the prophet prays earnestly for grace to resist, or to be kept out of danger. (Haydock) --- All sins cannot be avoided, but preserve me from wilfully committing any enormous crime. (Rivet) --- Deliver me from the devil's power. (Theodoret) --- Those who are in authority have much to dread, lest they be answerable for the sins of others, which they ought to have prevented; as all must fear giving scandal, &c., and so being accessory to another's crime. [1 Timothy v. 22.] (Haydock) --- Delicta aliena affigunt me. (St. Augustine) --- Yet sins of frailty, and of malice, are here meant; (Bellarmine) which last ought to be strange, or very uncommon. --- Over me. Septuagint, Greek: mou. (Haydock) --- St. Augustine reads dominata, which agrees better with delicta. If my secret sins, or those of others, do not oppress me, I shall pray with confidence, and be heard. (Calmet) --- Yet dominata refers to alienis, strangers, or proud people, (Berthier) who are continually alluring to evil, both by word and example. How great must be the influence of such over their subjects, when even their equals take the infection so frequently! Vulgate might be rendered, "If my own had not ruled;" in which sense Pius IV used this explanation on his death bed, knowing that his kindred had abused their power. (Du Thou, B. vi. A.D. 1549.) (Haydock) --- Sin, pride; the source of all evil. (St. Jerome) --- "Let men at last blush to be proud, for whose sake God was humbled." (St. Augustine) --- If mortal sin be absent, the soul is just, and will be, one day, free from stain. (Worthington) Verse 15
Always. Hebrew, "to thy regards," such as thou mayst approve. (Haydock) --- He joins mental with vocal prayer, speaking like an evangelist. (Berthier) --- Helper. Hebrew, "rock." (Calmet) --- St. Jerome and Protestants, "strength." (Haydock) --- Grace is requisite to persevere, as well as to be converted. (Worthington) Verse 51
PSALM XVIII. (CŒLI ENARRANT.) The works of God shew forth his glory; his law is to be esteemed and loved. |