“To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave. Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until these calamities be overpast. Altaschith: or, Destroy not”
Title. This psalm is a sequel to the former, (Worthington) and refers to the malevolent speeches of Saul’s courtiers, (1 Kings xxiv. 10., and xxvi. 7.; Calmet) and to the proceedings of the Jews against Christ. (St. Jerome) — It is an invective against hypocrites, (Calmet) and detractors. (Berthier)
“I will cry unto God most high; unto God that performeth all things for me.”
Men. If you be consulted by Saul, and act as judges, do what is right. Condemn not a man unheard. (Calmet) — Few refuse to speak well. (Worthington) — Hebrew also, “O assembly,” act not hypocritically.
“He shall send from heaven, and save me from the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth. from the: or, he reproacheth him that”
Heart. Hence proceed evil thoughts, &c. (Haydock) — Quicquid vis & non potes, factum Deus computat. (St. Augustine) — Forge, as you endeavour to preserve the appearance of rectitude. Hebrew, “weigh” in scales. (Calmet) — This double-dealing aggravates the fault. (Worthington)
“My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword.”
Womb. Born in sin. (Haydock) — They have followed the same course through life, being always bent on wickedness. (Calmet)
“Be thou exalted, O God, above the heavens; let thy glory be above all the earth.”
Madness; or “poison,” chamath. (Menochius) — 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, (Calmet, Diss.) and would receive no admonition, stopping their ears, like asps. (Worthington) — The prophet speaks conformably to the received opinion, (Berthier) without determining it to be true. (Menochius)
“They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves. Selah.”
Wisely. “Cunningly.” Many read, qui incantatur a sapiente. (Calmet) — He does not approve of the magical art. (Menochius) — Serpents may naturally be affected with music. The torpid snake by incantation bursts. (Virgil, Ec. viii.; Bochart v. 3. 385.) Parkhurst, chober. (Haydock)
“I will praise thee, O Lord, among the people: I will sing unto thee among the nations.”
Wax. Hebrew shabbelul, occurs no where else, and this signification is surely preferable to that of the Rabbins, “a snail.” (Protestants) (Haydock) — Fire. Hebrew, “like the untimely birth of a woman, which has not seen the sun.” (Houbigant after St. Jerome) — Septuagint may not have read th at the end of esh, “fire.” But both version imply, that the wicked shall perish, without resource (Berthier) or struggle. This in enforced by a multiplicity of examples. (Haydock)
“For thy mercy is great unto the heavens, and thy truth unto the clouds.”
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. (Challoner) — You shall be cut off when you least think of it. (Menochius) (Psalm liv. 24.) (Haydock) — David probably alludes to the proposal mentioned, (Judges 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. (Berthier) — “Before your pots can feel the thorns, he shall take them away, as with a whirlwind, both living, and in his wrath.” (Protestants) — This version of Pagnin is rejected by Montanus, who nearly follows the Vulgate. Sirothecem means, “your thorns, or pots,” Ecclesiastes vii. 7. (Haydock)
“Be thou exalted, O God, above the heavens: let thy glory be above all the earth.”
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. (Challoner) — Hands. Hebrew, “feet,” (though this is not certain. Psalm lxxiii. 4.; Berthier) and all his body; the carnage shall be so great. The just approve of God’s judgments, (Calmet) in or “over,” epi, to testify that he has no connexion with the wicked. (Theodoret) — The just will purify himself still more at the sight of vengeance. This interpretation is good, but no so literal. (Berthier)
A God. Hebrew 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, Genesis xx. 13., and Josue xxiv. 19. (Calmet) — 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. (Berthier)