“But the souls of the righteous are in the hand of God, and there shall no torment touch them.”
Of death, is not in Septuagint. During life the just are protected by God, (Luke xii. 7.) and still more in death. This passage is very applicable to martyrs. (Calmet) — Temporal death is to the just the road to happiness, where they shall not incur damnation, or the torment of death. Though the martyrs seem to be utterly destroyed, they pass to joys eternal and unspeakable. (Worthington)
“In the sight of the unwise they seemed to die: and their departure is taken for misery,”
Die. In this the wicked are not under a mistake; but they err when they suppose that the just shall be no more. If the hopes of the pious were confined to this world, they would be the most miserable of all, 1 Corinthians xv. 19. (Calmet)
“As gold in the furnace hath he tried them, and received them as a burnt offering.”
Holocaust. The sufferings (Menochius) which they have voluntarily endured, cause them to be pleasing to God. (Haydock) (Zacharias xiii. 9.) — Time of judgment, or of death. (Calmet) — Septuagint, “at the time of their visitation, they shall shine, and,” &c., ver. 7., and Matthew xiii. 43. (Haydock) (Zacharias xii. 6.)
“They shall judge the nations, and have dominion over the people, and their Lord shall reign for ever.”
Judge. All the just shall approve of God’s condemning the wicked. (Worthington) — They shall be invested with power, (Apocalypse ii. 26., and Matthew xix. 28.) which, like that of Christ, will be of a spiritual nature, (Haydock) and will appear most terrible at the last day, Matthew xxviii. 18., and Apocalypse xix. 6. (Calmet)
“They that put their trust in him shall understand the truth: and such as be faithful in love shall abide with him: for grace and mercy is to his saints, and he hath care for his elect.”
Elect. Septuagint add, “and a visitation for his saints.” Charity secures both faith and hope; which, without it, are unavailing to happiness. (Haydock) — Those who have the virtue of hope, will await the completion of God’s promises.
“Their wives are foolish, and their children wicked:”
Foolish. Dissolute, as the sequel shews, Proverbs ix. 13., and Romans i. 26. The family of the wicked imitate his conduct, and become his torment. (Calmet) — This is often the case. In the moral sense, the sensuality and works of the impious are corrupt. (Worthington)
“Their offspring is cursed. Wherefore blessed is the barren that is undefiled, which hath not known the sinful bed: she shall have fruit in the visitation of souls.”
Barren. The Jews deemed this a reproach. But it is better than to have children by a crime. (Menochius) — Fruit. Her good works shall serve instead of children for her glory, at the hour of death.
“As for the children of adulterers, they shall not come to their perfection, and the seed of an unrighteous bed shall be rooted out.”
Perfection. Literally, “shall be in consummation,” or wholly destroyed. (Haydock) — They shall not come to age, or Septuagint, “initiated.” The pagans excluded the base-born from their mysteries, as the Church does from holy orders; and experience shews, that the fruits of adultery are often miserable, (Calmet) and while they imitate their parents, they can have no hope, ver. 18.
“Or, if they die quickly, they have no hope, neither comfort in the day of trial.”
Trial. Literally, “of knowing” (Haydock) the works of all. The crime of adulterers is not imputed to their offspring; and it sometimes happens, that the children of saints are cast away.