《Haydock’s Catholic Bible Commentary – Psalms (Vol. 1)》(George L. Haydock) Commentator
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26 Psalm 26 Verse 1 Anointed. Hebrew has only, David. The rest of the title occurs only in some copies of the Septuagint, (Eusebius; Calmet) and is not of divine authority. Yet if any attention be paid to it, we must suppose that David composed this psalm before his second anointing, as he speaks of great dangers. But this is all uncertain. (Berthier) --- For dangers threatened David even after he had been declared king. (Haydock) --- Before Samuel anointed him, he was not endued with the spirit of prophecy. See 1 Kings xvi. 13., and 2 Kings ii. 4., and v. 3. (Calmet) --- Some suppose that he alludes to the entertainment given him by Abimelech[Achimelech?] , (ver. 5 and 12.; Theodoret) or to that night when, fearless of danger, he took away Saul's cup; (Ferrand) while Abenezra and De Muis rather believe, that he composed this psalm when his people dissuaded him from going out to battle, 2 Kings xxi 17. It expresses the sentiments of the Levites in captivity, (Calmet) and most beautifully consoles the just in distress. David did not write this for himself alone, but for all future generations. Hence it is not necessary to discover the particular circumstances of his life, to which this and many other psalms allude; nor is there any difficulty in explaining away the various imprecations, as they are not directed against any individual, but relate to all the enemies of the soul; while they foretell what the wicked shall suffer. (Berthier) --- Afraid. "Find one more powerful, and then fear." (St. Augustine) --- God both giveth light and strength, so that no enemy can hurt his servants, Luke xxi. 15. (Worthington) Verse 2
Flesh. This expression marks the fury of his enemies. See Job xix. 22., and xxxi. 31. (Calmet) --- That. Hebrew and Septuagint, "and my foes." This may denote domestic, and the former word public, enemies. (Haydock) --- Weakened. Hebrew also, "have stumbled." Those who came to take Jesus Christ, verified this prediction, John xviii. 6. (Calmet) Verse 3
This; God's protection (Haydock) and light, (Menochius) or in the very heat of battle: prælium. Septuagint express the Hebrew feminine pronoun, as they do with the Vulgate, ver. 4, unam. There is no neuter in Hebrew, which commonly uses the feminine, instead. (Calmet) --- It may be deemed too scrupulous an exactitude, to express this in a version. The word petition may be understood. (Berthier) (Menochius) --- The one petition of David comprised every blessing; as he had his mind bent on heaven. (Du Hamel) Verse 4
House; the tabernacle, (Haydock) or temple, (Calmet) unless he may rather allude to God's presence and union, or his enjoyment in heaven. (Berthier) --- He had already expressed a similar wish, Psalm xxv. 8. (Calmet) --- "When we love what God approves, he will surely grant our request. (St. Augustine) --- David esteemed it as a special benefit to be in the Catholic Church, which is the only true house of God. (Worthington) --- Delight; beauty and sweetness, as the Hebrew implies. Many of the ancients read, "the will," voluntatem, with Sixtus V, &c. But the edition of Clement VIII agrees with the Hebrew and Oriental versions. (Calmet) --- To comply with God's will, is the only means of arriving at his beatific vision. (Haydock) --- David was more grieved at being kept at a distance from the tabernacle, than from his own family. He envied the happiness of those who could attend the divine worship. (Menochius) Verse 5
Tabernacle; in the Catholic Church, so that the enemy can either not find, or at least cannot hurt, my soul. (Worthington) --- I hope one day to enjoy rest in the temple. (Calmet) --- The verbs are in the future, in Hebrew both here and in the following verse. But they may be as well explained in the sense of the Vulgate. Those who find themselves in danger, must still have recourse to God's presence, (Berthier) where, as (Haydock) in the asylum of the tabernacle, (Menochius) or of the temple, they will be protected. (Calmet) --- God rewards those with glory in death, who have suffered for his name. (Worthington) Verse 6
Round. Hebrew, "my enemies around." But the Septuagint understand it of David, (Berthier) or of the priest, who poured the blood of the victims on different sides of the altar. (Haydock) --- Jubilation: singing and music, which are styled the fruit, or calves of the lips, Isaias lvii. 19., and Osee xiv. 3. (Calmet) --- David diligently recounted God's benefits, with all his heart and voice. (Worthington) --- He offered sacrifices by ministry of the priests, on the altar of holocausts, which was not in, but before, the tabernacle. (Menochius) Verse 7
To thee, is understood in Hebrew and the Roman Septuagint. (Haydock) Verse 8
Face hath. Hebrew pointed, "faces seek ye." But Septuagint, St. Jerome, Chaldean, &c., take no notice of these points; and even Protestants' marginal note has, "My heart said unto thee, Let my face seek thy face;" (Berthier) though in the text they derange the words, and add, "When thou saidst, Seek ye my face, my heart said," &c. (Haydock) --- Seek. "I have sought for no reward besides thee." (St. Augustine) --- I have earnestly desired to see thee face to face, 1 Corinthians xiii. 12. (Worthington) Verse 9
Decline not. Hebrew, "put not away." (Protestants) But the Vulgate seems preferable. --- Forsake. Septuagint (Complutensian and Aldine) Greek: me aposkorakises, "send me not to the crows," an expression borrowed from profane authors, who said, "to the crows," when they held a person in sovereign contempt. (Theodoret; Berthier) --- Grabe substitutes this word, though the Alexandrian and Vatican manuscripts agree with us. (Haydock) --- There seems to be a gradation in the condition of the reprobate here observed. God hides his countenance, withdraws, abandons, and despises them; and they only perceive their misery, when it is too late. (Berthier) --- David implores aid in this life, and deprecates the divine anger, looking upon himself as an orphan, whom God takes under his special protection. (Worthingtonn) Verse 10
For. Hebrew, "Though." David's parents fled to him, 1 Kings xxii. 1. Yet they had made small account of him, till Samuel called him forth, 1 Kings xvi. 10. The father-in-law and mother-in-law may be also designated. When a saint is deprived of every human advantage, he may still say with St. Augustine, "They have taken from me what God gave, but they have not taken God from me, who gave those things." (Berthier) --- Though I am like an orphan, I hope for all good from God, my father, Isaias lxiii. 16. (Calmet) Verse 11
Enemies, who strive to pervert me. Keep me in the right path, which thou hast already made known to me. (Worthington) Verse 12
PSALM XXVI. (DOMINUS ILLUMINATIO.) David's faith and hope in God Will. Literally, "souls." (Haydock) --- Some ancient copies have, "the hands." --- Unjust. Hebrew, "false." (Haydock) --- To itself, ought not to be urged no more than eat sibi, vade tibi, Genesis xii. 1., and Canticle of Canticles i. 7. (Calmet) --- It is a Hebrew idiom. (Haydock) --- Many find fault with the Septuagint and Vulgate in this place, but without reason; and they do not agree in their versions. Symmachus and St. Jerome come near to us. Puach means to breathe, or entangle; and our version intimates, that "iniquity has entangled itself:" vipheach chamas, "and open lying." (St. Jerome) (Berthier) --- The accusers of Susanna, and of our Saviour, could not agree in their testimony. The Chaldeans continually calumniated the captives, Isaias lii. 4., and Jeremias l. 33. (Calmet) --- Worldlings still do the same, (Matthew v.) delighting in lies, which will prove their own ruin. (Worthington) Verse 13
I. Hebrew, "But I believe that I shall see." (St. Jerome) --- "I had fainted, unless," &c. (Protestants) (Haydock) --- Living, or of promise, as this country is often designated, (Muis; Tirinus; Du Pin; Calmet) or rather in heaven, (Berthier; Menochius) where death shall be no more. (Haydock) --- The Fathers explain it in this more elevated sense. (Calmet) --- The just are comforted by God, and by the hope of heavenly rewards. (Worthington) --- The land of the living may be opposed to the grave, where none can worship God. (Haydock) Verse 14
And let. Hebrew, "and he will strengthen my heart, and wait" (instead of and, Protestants put, without reason, "Wait I say) on the Lord." We must do our utmost: yet all our strength must come from God. (Haydock) --- The prophet encourageth his own soul to exercise patience, fortitude, and longanimity (Psalm xxx.; Worthington) unto the end. (Worthington) 27 Psalm 27 Verse 1 Himself. The Hebrew and Septuagint (Roman and Alexandrian) have simply "of David." --- Ledavid. (Haydock) --- The psalm appears to be a sequel of the preceding, and we may adopt the rule of the Jews, who refer the psalms which have no title, to the same author and events as those which go before. It may relate to the captives, (Calmet) or to David under persecution, though the Fathers explain it of Christ suffering, &c., and rising again. --- My God. Hebrew, "rock." This term is so often applied to God, that it might be added to his other ten titles. (Berthier) --- Lest....to me, is not in the Roman psalter. (Euthymius, &c.) --- Pit, grave; though it also denote "a prison." (Calmet) --- St. Jerome has "be not deaf to me," &c. (Menochius) Verse 2
Pray. Hebrew, "cry....to the recess of thy sanctuary, (Haydock) or to thy oracle." Septuagint place the whole for a part. The tabernacle was often styled temple, 1 Kings i. 9. To lift up the hands was customary in prayer, (1 Timothy ii. 8., and Lamentations iii. 41.; Berthier) to testify whence our aid must come. (Haydock) --- The Jews turned towards the holy place in prayer, (3 Kings viii. 48., and Ezechiel viii. 16.) even after the temple was destroyed. (Calmet) Verse 3
Draw. Sextus V reads tradas, "deliver," &c. But the present trahas, is more conformable to the original. (Calmet) --- Septuagint add, destroy me not, as the Hebrew might also signify. Suffer me not to follow bad example. They often paraphrase, to render the text clearer. A similar petition occurs, Psalm xxv. 9. --- Hearts. Such double dealers are abominable, and quite opposite to the candour of a Christian, John i. 47., and 1 Peter ii. 22. (Berthier) --- The psalmist prays that God would comfort and support him, as he knew that God tempteth no man, James i. (Worthington) Verse 4
Reward. He speaks prophetically, (ver. 5.) or of spiritual enemies. (Berthier) --- "If they do not understand by kindness, make them understand by torments." (St. Jerome) --- He alludes to the calamities of the Babylonians, who had made such havoc, (Calmet) as well as to that of all who persecuted or rebelled against David. (Haydock) --- His zeal prompts him to approve of their chastisement. (Worthington) Verse 5
The works, (in opera.) The preposition seems redundant, though (Haydock) it was probably in both places, to insinuate that attention is requisite. The Jews perished, because they would not know the things that were for their peace, Luke xix 42. Their city in ruins, is an emblem of the sinner's utter destruction. --- Thou shalt. Hebrew, "he will." (Berthier) --- The Chaldeans gave supreme honour to idols, neglecting the true God. Their punishment was at hand. (Kimchi) (Calmet) ---Ignorance will prove no excuse, when people might be informed. God will save none, without their co-operation. (Worthington) Verse 6
Blessed. This energetic epithet is generally applied to the Lord, and as it is also given to Christ, he must be true God, Romans ix. 5., &c. Verse 7
Protector. Hebrew, "buckler," to defend me from external enemies, as his grace enables me to do good. --- Flesh. Hebrew, "heart." But joy would manifest itself over the whole body: (Proverbs xvii. 22.; Berthier) and the Syriac agrees with the Septuagint, "My flesh shall bud forth, and I shall sing his praises in glory." (Calmet) --- Will. Hebrew, "canticle," which was dictated by the will. It is suspected that the Septuagint read differently. Only the saints taste true joys, so that they alone might be styled sensual. But this worldlings cannot understand, 1 Corinthians ii. 14. (Berthier) --- The Fathers explain this text of Christ's or of our resurrection, (St. Jerome, &c.) which was prefigured by the return from captivity. (Calmet) --- Interior comfort causes the body to be refreshed; and the psalmist gladly (Worthington) expresses his gratitude. (Haydock) Verse 8
People; (hoz lamu) instead of which the Hebrew has lamo, "their strength;" though the people of God had not been mentioned. St. Jerome translates, "the Lord is my strength." Houbigant shews that the Vulgate is most accurate. (Berthier) --- Protestants' marginal note, "his strength." --- Salvation. Literally, "salvations," as he had many times protected David, as well as (Haydock) the priests and prophets, and all the chosen people, 1 Peter ii. 9. (Calmet) --- God causeth the good endeavours of the king for his subjects to prosper. (Worthington) Verse 9
Exalt, or carry on thy shoulders, like the good shepherd, Luke xv. 5. Restore thy people to prosperity. This was the wish of the carnal Jews. The Christian must raise his thoughts higher. (Calmet) --- St. Jerome and Protestants, "feed....and lift them up for ever." Here the progress of justification appears. (Haydock) --- God redeems and conducts us to eternal bliss. (Berthier) --- As in Psalm xix., &c., the subjects pray for their superiors, so here the ruler offers up his petitions for those committed to his charge. (Worthington) Verse 14
PSALM XXVII. (AD TE DOMINE CLAMABO.) David's prayer that his enemies may not prevail over him. 28 Psalm 28 Verse 1 Finishing. Septuagint, Greek: exodiou or exodou, may also signify "the going out;" (Haydock) as if the sacred ministers exhorted their successors to perform their duty in the ensuing week, or on the last day of the feast of tabernacles, Leviticus xxiii. 36. (Calmet) --- Hebrew has only "A canticle of David," (Haydock) and the rest was not in the Hexapla in the time of Theodoret, so that many pay no attention to it. The author seems to have supposed that the psalm was composed when David had finished the tabernacle, on Sion. (Calmet) (2 Kings vi., and 1 Paralipomenon xvi.) --- But the psalmist had in view things of far greater importance, the propagation of Christianity among many great potentates. (Worthington) --- The Fathers explain it in this sense, though it may literally allude (Calmet) to the storm procured by the prayer of Elias, 3 Kings xviii. 1, 41. (Haydock) --- It might be composed in a thunderstorm, and used on similar occasions, (Muis) when a person had to go from home. (Haydock) --- The seven voices may allude to the seven sacraments, or trumpets, Apocalypse x. 3. (Berthier) --- God. Septuagint seem to have read Aleim, or they have taken elim in the same sense, as it signifies "the mighty" as well as "rams." On account of this ambiguity, a double translation is given either by the Septuagint, or rather by some later writer, who may have inserted the explanation, O ye children of God, bring ye to the Lord; (Haydock) which has crept from the margin into the text. (Amama) --- It is marked as superfluous by Grabe, (Haydock) not being found in the best Greek copies; or at least have an obel, (Eusebius) to insinuate that it was not in Hebrew, in which state it appears in the Gal. Psalter, published in St. Jerome's works. (Calmet) --- It is not contrary to the original, though more explicit, (Berthier) as the address is made to all the faithful, (Menochius) or to the priests and nobility. (Haydock) --- The apostles are styled rams, because they beat down error with the two Testaments; whence bishops' mitres have two horns. (Lombard; Amama) --- "Give praise to the Lord, ye troops of angels; render to the Lord glory and strength." (Chaldean) (Calmet) --- Be grateful for the favours which are here recounted. (Worthington) --- Most people now translate, "sons of the mighty." Yet St. Jerome and Houbigant have, "offspring of rams;" filios arietum. Bring lambs to the Lord, as the original may certainly mean; though many who are attached to the Hebrew allow also sons of God. (Berthier) --- Montfaucon says that Origen marked with a lemniscus, what he judged "a better reading," and thus obelized the first of these versions, and added the second with an asterisk. This liberty has been attended both with good and bad consequences. (Kennicott) Verse 2
Honour. Hebrew, "strength," which we must acknowledge. (Haydock) --- The first design of sacrifice is to adore God in spirit. (Worthington) --- Holy court. Hebrew, "in the holy beauty," 1 Paralipomenon xvi. 29. Even the priests were obliged to remain in the court, where they adored God, as sitting upon the Cherubim, in the most holy place (Calmet) in the Catholic Church. (Worthington) --- External worship must be observed. (Berthier) Verse 3
Voice. Separating the waters from the earth at the beginning, as the six other voices may denote the other works of the creation; or all these voices may signify the various effects of thunder, or may allude to the terrors preceding the last judgment, (Apocalypse x. 3.) or attending the establishment and liberation of the Jewish and Christian Churches. The first voice was heard when Jesus was baptized, (Matthew iii. 17.) as the rest may intimate the instruction and efficacy of the other sacraments. It is evident that something posterior to the reign of David is prefigured; (Berthier) and the Fathers have generally understood the psalm of the propagation of the gospel by the apostles, two of whom are styled sons of thunder, Mark iii. 17. (Calmet) --- The psalmist speaks of greater things than attended the translation of the ark. He represents our Saviour preaching with great power and majesty, (Matthew vii. 29.) and subjecting the most powerful monarchs to his dominion. (Worthington) --- Thunder is often styled the voice of God, and is occasioned by the collision of the clouds, (Haydock) which Moses calls the waters above. (St. Basil) (Calmet) Verse 4
Power and magnificence. The sacraments of confirmation and the blessed Eucharist, or the wonderful propagation of the Church, amid violent persecutions. (Berthier) Verse 5
Libanus. Which were the most famous. (Haydock) --- Storms often tear up trees by the roots. (Calmet) --- The effects of the gospel and of penance, may be described, or the terrors of the last day, when Jesus Christ will destroy the proud. (Berthier) Verse 6
Shall reduce them to pieces, &c. In Hebrew, shall make them to skip like a calf. The psalmist here describes the effects of thunder, (which he calls the voice of the Lord) which sometimes breaks down the tallest and strongest trees; and makes their broken branches skip, &c. All this is to be understood mystically, of the powerful voice of God's word in his Church; which has broke the pride of the great ones of this world, and brought many of them meekly and joyfully to submit their necks to the sweet yoke of Christ. (Challoner) --- Calf, or "branch," as the Greek word also implies. But Hebrew seems more naturally to signify "a calf; Libanus and Sirion, (or Sarion.; Deuteronomy iii. 9.) as the son of the unicorn." These two mountains are represented jolting together. (Calmet) --- The violence of an earthquake has sometimes produced such effects. (Pliny, [Natural History?] ii. 83.) See Psalm cxiii. 4., Judges v. 5., and Habacuc iii. 10. (Calmet) --- And as. The construction & dilectus, seems rather to make this only nominative, "the Lord shall, &c., and the beloved, (Haydock) the Messias, like the son of the unicorn," shall perform the like wonders. It seems probable that the Septuagint have read Jeshurun for Shirion, (Berthier) or vissron, instead of ussriun; as i would onlybe a little transposed. (Haydock) --- Jeshurun is a title of Israel, (Deuteronomy xxxii. 15., and xxxiii. 5, 26.) who was a figure of the Messias, the beloved of God. (Berthier) --- "And he will scatter them as a calf would do; Libanus and Sarion, are in motion, like the son of the rhinoceros." (St. Jerome) (Haydock) The most powerful submit to Christ, who works these wonders. (Worthington) Verse 7
Fire. Lightning, which deals destruction around. (Calmet) --- The Holy Ghost appeared in the form of parted tongues of fire, to enable the apostles to convert the desert of the Gentile world, and the Jews, represented by the desert of Cades, (Worthington) which was near their country, (Haydock) on the frontiers of Idumea, Numbers xiii. 27. (Calmet) --- Holy orders were instituted by Christ, to confer grace to the sacred ministers, according to their different stations or exigencies; (Berthier) or extreme unction, which prepares the sol for her separation from the body, may be here meant, if we follow the usual disposition of the sacraments; as the following sentence may allude to holy orders, which shakes or causes the desert to fructify, (Haydock) unless these words be rather applied to matrimony. (Berthier) --- Shaketh and shakes. St. Jerome has parturire faciens, making the desert bring forth." Chaldean, "frightens the serpents." All nature is alarmed at the sound of thunder. (Haydock) --- The deserts then appear most terrible. (Calmet) Verse 9
PSALM XXVIII. (AFFERTE DOMINO.) An invitation to glorify God, with a commemoration of his mighty works. Prepareth. Hebrew, "delivereth," as a midwife (St. Jerome, 5 Edition, Aquila) "maketh the hinds to calve;" (Protestants; Haydock) or "to leap, (from eul; Berthier) or frighteneth." Hinds are supposed to bring forth with great difficulty. But the reverse seems to be the case. (St. Chrysostom in Job xxxix. 3.) (Calmet) --- They are very swift, and trample serpents under their feet, nature having given them this power. (St. Jerome) (Pliny, [Natural History?] vii. 32.) The text may be understood of the last sacrament, which prepares us for our passage; (Berthier) or of matrimony, by means of which the world is peopled with rational beings, whose duty it is to glorify God in his temple. (Haydock) --- This is also the effect of grace, and of the preaching of the gospel, (Berthier) which inspires people with a desire of running on in the way of perfection. Christ explains to them hidden mysteries in his Church, to which he bring multitudes, like the waters, ruling over them, and enabling them to overcome all temptations, till he crown his elect with eternal peace. (Worthington) --- Glory. Running thither through fear, or to thank God for rain after a drought. Verse 10
Dwell. Chaldean explains this of the deluge, which continued a long while upon the earth, to punish mankind. Hebrew may also signify, "the Lord sitteth upon the flood," or clouds, as the Lord of nature. --- Strength, or abundant rain, (Josue xxxviii. 6.) with all other blessings; (Calmet) making his people as terrible to their enemies as the storm which has been described. (Menochius) 29 Psalm 29 Verse 1 Dedication, when David sung after he had (Haydock) built a magnificent palace, 2 Kings v. (Worthington) --- David's ledavid, or "to David," which some rather join with Psalm, (Muis) and explain the house of the tabernacle or temple; though it seems more probably to relate to the altar, which David erected, after the pestilence (Calmet) had destroyed 70,000, 2 Kings xxiv. 25. There seems to be nothing respecting a dedication in the psalm; whence we may conjecture that the title is not very authentic. The Greeks (Berthier) prefixed "unto the end," in the Roman Septuagint, but not Grabe's, &c. (Haydock) --- The Rabbins inform us that this psalm was used when people brought their first fruits to the temple, and that it will be sung at the dedication of the temple, which the expect the Messias will erect. (Selden, Syn. iii. 13.) --- The Fathers explain it of Christ's resurrection. (Calmet) --- It may be put in the mouth of a just man leaving this world. (Berthier) --- the title of Psalm, most properly belongs to those which were played upon instruments; as a canticle refers to vocal music. When the instrument preceded, it was called A psalm of a canticle; as a canticle of a psalm intimated that man gave out the psalm, and instruments followed. (Worthington) --- These distinctions are given by St. Chrysostom, &c. (Menochius) Verse 2
Extol. Or publish thy great goodness and power, (Haydock) in the same sense as we say Hallowed be thy name. (Berthier) --- Though God can receive no increase of glory, we must shew our gratitude. (Worthington) --- Me. Thou hast not suffered my people to be wholly destroyed, nor myself to perish in consequence of my vain curiosity. (Calmet) --- David sings this psalm in thanksgiving for his many deliverances. (Worthington) Verse 3
Healed me. I expected to die every moment, and I had made choice of the scourge of pestilence, that I might not be more screened than my subjects, 2 Kings xxiv. 13. (Calmet) Verse 4
Hell. Preserving me from great dangers of sinning, (Worthington) or from death. --- Saved. Hebrew, "granted me life." This may all be explained of Christ's resurrection. (Calmet) Verse 5
Saints. Hebrew, "who have obtained mercy." Priests and faithful people come to return thanks, because God has turned away the scourge. (Calmet) --- Memory, or name, Exodus iii. 15. (Calmet) --- It is from God, and not from ourselves, that holiness comes. (Worthington) Verse 6
Wrath, which is a short fury. (Menochius) (Isaias liv. 7.) --- Hebrew, "momentary is his indignation;" or rather, "from his indignation comes destruction," roga, as the Septuagint constantly (Haydock) agree, Job xx. 5., and Isaias xxviii. 12., &c. (Calmet) --- "The miseries which are inflicted, are in consequence of his indignation." (Prin. dis. Berthier)--- We are not miserable unless we have deserved it. (St. Augustine) --- Even in chastising, God considers our welfare. (Worthington) --- He takes no pleasure in our torments, but delights to crown us with life and happiness. (Haydock) --- Eternal joys are the fruits of the short sorrows of this world, (Berthier) which is represented as one night or evening. (Haydock) --- A few moments ago Jerusalem expected nothing but destruction. Thus the apostles grieved till Christ rose again; (Calmet) and the life of the just is a constant vicissitude of sorrow and of comfort. (Worthington) Verse 7
Moved. David thought himself invincible; and, out of vanity, ordered his subjects to be numbered. God shewed his displeasure only for three days, and all was in confusion, ver. 8. (Calmet) --- Though we may imagine that we are firmly established, we must acknowledge that all our strength is derived from God, who sometimes leaves us to experience our own weakness. (Worthington) Verse 8
Beauty. So Septuagint and Syriac have read ledre, (Calmet) instead of leharri, "my mountain," Sion, which David had taken from the Jebusites. The sense is much the same, though the reading of the Septuagint seem more natural. Symmachus has followed another copy. (Berthier) --- "Thou hast given strength to my first father." (Calmet) --- The present Hebrew is rejected by Houbigant, (Berthier) though it be conformable to Aquila, St. Jerome, &c. How necessary is it for us to be convinced, that all we have is the gift of God! (Haydock) --- In prosperity man is too apt to give way to presumption. (Berthier) --- David had yielded to this temptation, not being sufficiently aware how jealous God is of his rights. (Calmet) --- He confesses this mistake. Hebrew, "I was terrifies." (Menochius) Verse 9
Will I. We must not cease to pray, (Worthington) as we are always beset with enemies. (Haydock) --- This text may be explained, "I prayed," that I might suffer instead of my people, 4 Kings xxiv. 17. (Calmet) --- But here the prophet seems rather to beg that he may not die, in order that he may publish God's praises. (Haydock) Verse 10
PSALM XXIX. (EXALTABO TE DOMINE.) David praiseth God for his deliverance, and his merciful dealings with him. Profit. The wicked on his death bed, cannot pray thus, as the justice of God is interested to punish his crimes, and to prevent their continuance. After death there is no merit; so that we ought to make good use of our time. (Berthier) --- Corruption. The Fathers explain this of Jesus Christ. What good will my death procure, if I do not rise again? (Origen; St. Jerome) --- Truth. See Psalm lxxxvii. 11., and Baruch ii. 17. (Calmet) --- The dead cannot make their voice heard in this world, though they may praise God in the other. (Menochius) Verse 11
The Lord. Hebrew points determine, "Lord, hear," &c. But the Greek interpreters agree with the Vulgate, which seems better. (Berthier) --- St. Jerome, however, make this a prayer. "Hear," &c. (Haydock) Verse 12
Joy. When thou orderest the angel, 2 Kings xxiv. 16. (Calmet) --- Sackcloth, of human nature, which was cut, and the price of our redemption came forth. (St. Augustine; St. Jerome) --- Thou hast changed my mourning weeds for robes of joy. (Du Hamel) Verse 13
Regret. Or be filled with grief, compungar. (Haydock) --- Hebrew, "that glory may sing thee, (or thy praise) and may not be silent." (St. Jerome; Symmachus) (Haydock) --- Glory often signifies the tongue. (Du Hamel) --- My is added, to shew that this was David's glory, (Haydock) who considered God in all events. (Berthier) --- Protestants supply the word my. (Haydock) --- Chaldean, "that the great ones of the world may praise thee incessantly." --- Ever. In this my happy change. (Worthington) --- Those who suppose that David sung this, when he purified his house from the abominations of Absalom, explain his illness (ver. 2.) to mean the anxiety caused by that revolt, 2 Kings xvi. 21. (Bossuet) (Calmet) --- He gives thanks for the favour which God had shown him on that, or on any other occasion. (Haydock) --- He might consider this purifying as a sort of dedication, as it was customary to dedicate even private houses, Deuteronomy xx. 5. (Calmet) |