Haydock's Catholic Bible Commentary: Psalm 118 (Beati Imaculati)
Ver. 109. My hands. In danger of being thrown by, or of falling, (Worthington) ready to appear before God's tribunal. I watch over myself, and strive to keep my soul tranquil. The prophet might have all this in view. (Berthier) --- Most of the fathers read, "in thy hands," under God's protection. This is denied by St. Jerome (ad Sun.) though the commentary which goes under his name, and was written in the same age, has thy. The other reading is, however, more correct. The Greeks made use of a similar expression, to shew the danger of losing a treasure. (Athen. xiii. 4.) (Calmet) --- Such is our soul, which we must fear to lose. (St. Gregory, Mor. vii. 6.) (Berthier)
Ver. 110. Snare, ver. 67. In such dangers, I still remain faithful. (Calmet)
Ver. 111. Inheritance. I will strive to imitate the faith of Abraham, &c. (Haydock) --- I will stick to the law as to my portion, through pure love.
Ver. 112. Inclined. He had said, (ver. 36.) incline, as the work proceeds from grace and free-will. (St. Augustine) --- Reward. St. Jerome, "for the eternal reward." All agree, that the Hebrew may have this sense. He is influenced by hope, though the motive of charity is placed first. Whether both motives can produce the same act, is an useless inquiry. The Scriptures frequently propose reward, the second, though less excellent motive, Matthew v. 12., Genesis xv. 1., and Romans viii. 18. (Berthier) --- This text evidently shews, that the keeping of the commandments merits a reward, for which we may labour. (Worthington) --- Protestants evade this, by reading, "always, even unto the end;" because hekeb is ambiguous, and means also, the end. (Haydock) --- "As if the Septuagint were not sufficient to determine the same....But....they are resolved to take their liberty, though contrary to St. Jerome, and the ancient Fathers." (Ward's Errat. p. 75.) --- God authorizes us to aim at the reward, though he would not have this to be the only motive, ver. 33. (Calmet)
Ver. 113. Unjust. Inasmuch as they oppose thy law. (Berthier) --- So Christ orders us to hate our parents, when they are an obstacle to our salvation. We must love their persons and welfare, (St. Augustine) but hate their iniquity. (Worthington) --- Hebrew, "the turbulent." St. Jerome, "vain thoughts," and inconstant men. The meaning of sehaphim is not well ascertained. (Calmet) --- But the psalmist might have all these senses (Haydock) in view, as they are all good; and hence we may admire the copiousness of the Hebrew language. (Berthier)
Ver. 114. Helper. Hebrew, "asylum and buckler." We must keep in his presence, (Haydock) and avoid the society of the wicked, if we would search the law, ver. 115. (Worthington)
Ver. 116. Live. St. Augustine (tr. 124. in Joan.) beautifully describes the life of the just here and in heaven. (Berthier) --- We may thus pray for grace, and spiritual life with confidence, if we be resolved to keep the commandments. Yet we must not fail to entreat God not to suffer us to be confounded, which will not be the case, if we entertain hope, and charity be poured on our hearts, Romans v. 5. (Worthington)
Ver. 119. Prevaricators. For though they be not acquainted with revelation, (Haydock) they have the natural law written in their hearts by God, Romans ii. 12. (St. Augustine) --- There is no such thing as the philosophic sin, (Berthier) which abstracts from every offence of the Deity, though it be allowed to be contrary to reason. (Haydock) --- Septuagint seem to have read differently essbothi, "I have," &c., instead of hishbatta, "thou hast destroyed." Sigim, scorias, may have been sugim in their copies, though both may be derived from sug, "he departed." (Berthier) --- "Thou hast accounted as dross, or froth," &c. (St. Jerome) --- Calmet says, that St. Jerome and Hebrew read in the first person, which is inaccurate. (Berthier) --- The just entertain the same sentiments of the wicked as God does. (Worthington)
Ver. 120. Afraid. Servile fear is therefore profitable, though perfect charity expel it, and move us to do well for the love of God, 1 John iv. (Worthington) --- Yet fear sometimes returns, that the just may not give way to presumption. (Calmet)
Ver. 121. Justice. This he declares out of zeal, praying to be freed from calumniators, (Worthington) particularly the devil, Apocalypse xii. 9. The Babylonians probably laid falsehoods to the charge of the Jews, in order to oppress them, as they frequently accused Daniel.
Ver. 122. Uphold. Hebrew, "answer for," (St. Jerome) as a bondsman. --- Unto good. Thus the law is insinuated, though it is not here expressed. (Berthier) --- In attacking the devil, who is so experienced, we must take God with us, or we shall surely be overcome. (St. Augustine, tr. 4. in Joan.)
Ver. 123. Salvation. The Messias, (St. Hilary; ver. 41.) or liberty, ver. 82. I have been fatigued with looking up to heaven for aid, like a woman who looks for the return of her husband to port. (Calmet)
Ver. 124. Mercy. When we have been most diligent, there still remains much to be done, and in many things we offend. (St. Ambrose)
Ver. 126. To do. Our best, since so many prove rebellious, (Hebrews iv. 11., and Ecclesiasticus v. 8.; Berthier) or we stand in the utmost need of the Messias, since even the Jews give erroneous explanations of the law. (St. Ambrose) --- Hebrew, &c., "it is time for the Lord to act," by punishing the guilty; or, "to act for the Lord," faciendi Domino, by striving to repair the injuries done to his name and worship. (Calmet)
Ver. 127. Topaz. Hebrew paz, which denotes "the purest gold" of Phison, Genesis ii. 11. (Calmet) --- The topaz was discovered only in the reign of Ptolemy, father of Philadelphus. (St. Hilary) (Pliny, [Natural History?] xxvii. 8.) --- Yet St. Jerome and others have the topaz, (Berthier) which St. Ambrose represents as the finest of precious stones. (Calmet) --- The more the law is despised by the wicked, the more are the just in love with it. (Worthington)
Ver. 128. Directed. In my steps. (Berthier) --- Pagnin, "I judged all, yea all thy precepts to be right." (Haydock) --- The hatred of the wicked made the love of the beauty of the law increase in my breast. (Worthington)
Ver. 129. Wonderful. Under the letter, I discovered many mysteries, which makes me study them diligently. (Calmet) --- God's works and laws deserve our most serious attention. (Worthington)
Ver. 130. Declaration. By God's ministers renders them intelligible, though so wonderful in themselves. Hebrew styles this "the door of opening." (Berthier) --- The Scriptures are full of difficulties, and Daniel (ix. 2.) made them his study. Since the coming of Christ, the mysteries and prophecies have been more developed. But those who refuse to acknowledge him, grope at mid-day, Matthew xi. 25., and xviii. 5., and 1 Corinthians xiv. 20. (Calmet) --- The first entrance into the knowledge of holy Scripture illuminates the understanding of the humble, whence they proceed to know more. (Worthington)
Ver. 131. Panted. Like one afflicted with the asthma, (Berthier) or most eager to obtain something. (Worthington) --- He asked and obtained the holy Spirit, (St. Augustine) enabling him to understand the law, (Haydock) and to comply with it. See Ezechiel iii. 2., and Psalm lxxx 11. (Calmet)
Ver. 132. Judgment. Or custom, (Calmet) as thou art wont to treat such. (Worthington) --- Let us not be looked upon as criminals. (Calmet) --- The just are persuaded, that God will not reject the humble, (Berthier) according to the opinion (sententiam) of, &c. (Chaldean)
Ver. 134. Calumnies. That they may not cause me to abandon virtue. (St. Augustine) --- A person must be well grounded not to yield on such occasions, when he is exposed to ridicule, &c., ver. 122. (Calmet) --- Even the psalmist dreaded this situation. (Berthier)
Ver. 135. Shine. (ver. 33.) Let me never go astray. (Berthier) --- But shew me favour. (Worthington)
Ver. 136. Law. This shews that David composed this psalm, as he fell by seeing Bethsabee. --- They. Men. (Duport.) Septuagint, "I." But this is unnecessary. The eyes and all our senses lead to our ruin, Romans vii. 18, 24. (Berthier) --- True repentance requires lamentation, as well as a firm purpose of amendment, (Worthington) commissa diluere & abluta non iterare. (St. Jerome)
Ver. 137. Right. He therefore makes people just indeed, and does not barely impute justice to them. (Worthington)
Ver. 138. Truth. Thy laws are just and true in all respects, though we may not be able to discern it always, Romans ix. 20., and xi. 33. (Berthier) --- God punishes the wicked in his justice, and rewards the just in his truth, or according to his promises. (Theodoret)
Ver. 139. My. Septuagint, "thy zeal." The just are animated with the zeal of God, like St. Paul. The enemies here mentioned were the Israelites, who attacked David, and not the Babylonians, who never knew God's law, or apostate captives, since we do not find that they attempted to injure Daniel, &c. (Berthier) --- Many, however, both at Ninive and Babylon prevaricated, Tobias i. 12. (Calmet)
Ver. 140. Refined. Literally, "fire." (Haydock) --- Pure as any thing which has passed through the fire. (Worthington) --- "It consumes sin, and enlightens the penitent." (St. Jerome)