| Douay RheimsDouay-Rheims Bible -- The New Testament was published at Rheims (1582), the Old Testament at Douay (1609). The Douay Rheims served as the main English bible for the Catholic world for centuries. Bishop Challoner updated it extensively mid-18th century. Biblical scholar Rev. George Haydock compiled a Catholic commentary mid-19th century. This text set is from an approved 1914 U.S. printing. | Haydock CommentaryHaydock Catholic Bible Commentary - based on the Douay-Rheims Bible; originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849). |
| 1 Unto the end, destroy not, for David, for an inscription of a title. | Title. This psalm is a sequel to the former, (W.) and refers to the malevolent speeches of Saul's courtiers, (1 K. xxiv. 10. and xxvi. 7. C.) and to the proceedings of the Jews against Christ. S. Jer. --- It is an invective against hypocrites, (C.) and detractors. Bert.
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| 2 If in very deed you speak justice: judge right things, ye sons of men. | Men. If you be consulted by Saul, and act as judges, do what is right. Condemn not a man unheard. C. --- Frew refuse to speak well. W. --- Heb. also, "O assembly," act not hypocritically.
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| 3 For in your heart you work iniquity: your hands forge injustice in the earth. | Heart. Hence proceed evil thoughts, &c. H. --- Quicquid vis & non potes, factum Deus computat. S. Aug. --- Forge, as you endeavour to preserve the appearance of rectitude. Heb. "weigh" in scales. C. --- This double-dealing aggravates the fault. W.
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| 4 The wicked are alienated from the womb; they have gone astray from the womb: they have spoken false things. | Womb. Born in sin. H. --- They have followed the same course through life, being always bent on wickedness. C.
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| 5 Their madness is according to the likeness of a serpent: like the deaf asp that stoppeth her ears: | Madness; or "poison," chamath. M. --- Deaf asp. This is the most dangerous species. The ancients attempted to charm serpents. But these courtiers were deaf to every proof of David's innocence, (C. Diss.) and would receive no admonition, stopping their ears, like asps. W. --- The prophet speaks conformably to the received opinion, (Bert.) without determining it to be true. M.
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| 6 Which will not hear the voice of the charmers; nor of the wizard that charmeth wisely. | Wisely. "Cunningly." Many read, qui incantatur a sapiente. C. --- He does not approve of the magical art. M. --- Serpents may naturally be effected with music. The torpid snake by incantation bursts. Virg. Ec. viii. Bochart v. 3. 385. Parkhurst, chober. H.
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| 7 God shall break in pieces their teeth in their mouth: the Lord shall break the grinders of the lions. | |
| 8 They shall come to nothing, like water running down; he hath bent his bow till they be weakened. | |
| 9 Like wax that melteth they shall be taken away: fire hath fallen on them, and they shall not see the sun. | Wax. Heb. shabbelul, occurs no where else, and this signification is surely preferable to that of the Rabbins, "a snail." Prot. H. --- Fire. Heb. "like the untimely birth of a woman, which has not seen the sun." Houbig. after S. Jerom. --- Sept. may not have read th at the end of esh, "fire." But both version imply, that the wicked shall perish, without resource (Bert.) or struggle. This in enforced by a multiplicity of examples. H.
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| 10 Before your thorns could know the brier; he swalloweth them up, as alive, in his wrath. | Before your thorns, &c. That is, before your thorns grow up, so as to become strong briers, they shall be overtaken and consumed by divine justice, swallowing them up, as it were, alive in his wrath. Ch. --- You shall be cut off when you least think of it. M. Ps. liv. 24. H. --- David probably alludes to the proposal mentioned, (Jud. ix. 14.) where the brier ( rhammus ) invites all the trees to come under its shade. Before you, my followers, shall fall under the oppression of our cruel persecutors, they shall be suddenly destroyed. Bert. --- "Before your pots can feel the thorns, he shall take them away, as with a whirlwind, both living, and in his wrath." Prot. --- This version of Pagnin is rejected by Montanus, who nearly follows the Vulg. Sirothecem means, "your thorns, or pots." Eccles. vii. 7. H.
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| 11 The just shall rejoice when he shall see the revenge: he shall wash his hands in the blood of the sinner. | Shall wash his hands, &c. Shall applaud the justice of God, and take occasion, from the consideration of the punishment of the wicked, to wash and cleanse his hands from sin. Ch. --- Hands. Heb. "feet," (though this is not certain. Ps. lxxiii. 4. Bert.) and all his body; the carnage shall be so great. The just approve of God's judgments, (C.) in or "over," επι, to testify that he has no connexion with the wicked. Theod. --- The just will purify himself still more at the sight of vengeance. This interpretation is good, but no so literal. Bert.
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| 12 And man shall say: If indeed there be fruit to the just: there is indeed a God that judgeth them on the earth. |
A God.
Heb.
Elohim shophetim.
Both are in the plural, which has induced many to suppose that angels, &c. are meant; yet the plural is sometimes used, when speaking of the true God. Gen. xx. 13. Jos. xxiv. 19. C. --- Houbigant translates, "gods," which he explains of the pastors of the Church, or "judges." The reward of virtue, and punishment of vice, are very important truths. Let us wait till the time of harvest, and all will be in its proper place. Bert.
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