Psalms 58

Verse 1. Watched. Hebrew “they (the guards) watched.” The psalm relates also to the resurrection of Christ, and vocation of the Gentiles, (Bert.) as well as to the reprobation, and future conversion of the Jews. It seems to be most applicable to the times of Esdras and Nehemias: (2 Ezra 4:1. and 6:1) one of whom may have composed it. Calmet.—But this is only a conjecture, (Bert.) and Saul’s emissaries may be styled Gentiles, ( Menochius.) because they imitated their manners. Bible.—Saul sent repeatedly, and went himself to attack David. He gave him Michol with the same design. Worthington.—But God turned her heart another way. Bible.

Verse 4. Caught. Hebrew “laid snares for.” Septuagint “hunted.” The enemy wished eagerly to take David, or Nehemias, ( Bible. Calmet.) and they seemed to have so surrounded the former, as to be sure of him. Worthington.

Verse 5. I ran. Hebrew “they,” and so forth But the Septuagint would not have made such a mistake, (Bert.) and the Hebrew appears to be incorrect, though we may understand “without iniquity in me, they have run.” Calmet.—I gave them no offence. Worthington.—All this may be well explained of Jesus Christ, who alone could use these expressions with propriety, being without sin.

Verse 6. No mercy. Nehemias uses the like prophetic threats, 2 Ezra 4:5. Calmet.—“Every sin must be punished, either by the penitent, or by an avenging God.” The prophet supposes that his enemies died impenitent. Saint Augustine—When the gospel was first preached, God visited the world with various afflictions, to make people enter into themselves. Euseb.—The prophet prays that God would visit all nations with peace, and punish obstinate persecutors of the Catholic Church. Worthington.

Verse 7. Evening, when they came to take David. But, out of regard for Michol, they providentially waited till he had escaped, 2 Kennicott. 19. Bible.—Nehemias was obliged to watch continually, 2 Ezra 4:11, 23. Calmet.—The Jews will embrace the faith at the end of the world, (Saint Augustine) or they will be destroyed (S. Hil.) or banished by Titus and Adrian (A.D. 137); the latter of whom forbade them even to look at Jerusalem from an eminence. They could not enter it in the time of Eusebius, (Psalms 48) and Saint Jerome Soph. i.—They have a hunger for God’s word, of which they have lost the true sense. Saint Athanasius—Persecutors are never satiated, though they labour to destroy, all their lives. Worthington.—They allow themselves no rest. Menochius.

Verse 8. Lips. They seek my ruin, 2 Ezra 4:2. and so forth—Heard. Thus they deny Providence, Ps. (Heb.) 10:11. Calmet.—This thought and the occasion of in have produced much wickedness. “Whithersoever thou goest, thou art seen by Jesus Christ, who made, redeemed, and died for thee.” Saint Augustine Ser. 161.—A serious consideration of God’s presence is the best preservative. Bert.—The wicked devise all sorts of cruelty, as if there were no God. Worthington.

Verse 9. Laugh. Permitting them to become ridiculous. Calmet.

Verse 10. My. Hebrew “his,” which seems incorrect. Chal. ( Calmet.) and S. Jerom agree with the Vulg. Houbigant would also substitute, “My strength, I will sing to thee,” which affords a better sense, verse 17. Bert.—Yet our version is very plain; I will make all my powers serve thee, and acknowledge that all comes from thee. Bible.—Such was the admirable humility of Nehemias, who never assumed any glory to himself. Calmet.—David and all just men entertain the same sentiments. We are here assured ( Bible.) that the Church and some virtuous souls will persevere, by God’s grace. Worthington.

Verse 11. His mercy. Prot. “the God of my.” Yet the text has “his;” i and v are easily confounded. The Keri here allows “my,” which Pagnin translates. Saint Jerome “the mercy of my God;” ( Bible.) or “my God, my mercy.” Ep. ad. Sun. Calmet.—All comes to the same end. These words are most applicable to Jesus Christ. Bert.