Psalms 21:9
He hoped in the Lord, let him deliver him: let him save him, seeing he delighteth in him.
Open Psalms 21:9 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Speravit in Domino, eripiat eum : salvum faciat eum, quoniam vult eum.
- Septuagint (Swete)
- Ἤλπισεν ἐπὶ κύριον, ῥυσάσθω αὐτόν· σωσάτω αὐτόν, ὅτι θέλει αὐτόν,
- Hebrew (WLC) shown from Psalms 22:9
- גֹּ֣ל אֶל יְהוָ֣ה יְפַלְּטֵ֑הוּ יַ֝צִּילֵ֗הוּ כִּ֘י חָ֥פֵֽץ בּֽוֹ
Haydock's commentary
He hoped. Hebrew, "roll, or he (Calmet) rolled himself on the Lord." (Protestants marginal note)
But the text is conformable to ours. "He trusted on," &c. St. Matthew xxvii. 43., He trusted in God, let him deliver him now if he will have him. Ci, which is here rendered quoniam, "since," (Haydock may also mean "if," as it is in the Protestants marginal note. Thus both texts agree. Many passages are thus quoted, without adding, as it is written. (Berthier)
God permitted that these blasphemers should use the very language of the prophet, that the completion of what he said might be more conspicuous. Chaldean, "I have sung praises to the Lord, and he has withdrawn me from danger." This explanation is not contemptible. (Calmet)
But it is foreign to the context, and to all the other versions, as well as to the evangelists. (Haydock)
The collating of this psalm with the history of Christ, must convince every sincere person that he who was thus ignominiously treated, was the object of God's complacency, and that the Christian religion is true. (Berthier)
Haydock wrote amid the controversies of his day. The Church teaches that those born into communities separated from her cannot be charged with the sin of separation, and embraces them as brothers (CCC 818).
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Clement of Rome First Epistle to the Corinthians, Chapter XVI. Christ as an example of
For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of pride or arrogance, although He might have done so, but in a lowly condition, as the Holy Spirit had declared regarding Him. For He says, “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We have declared [our message] in His presence: He is, as it were, a child, and like a root in thirsty ground; He has no form nor glory, yea, we saw Him, and He had no form nor comeliness; but His form was without eminence, yea, deficient in comparison with the [ordinary] form of men. He is a man exposed to stripes and suffering, and acquainted with the endurance of grief: for His countenance was turned away; He was despised, and not esteemed. …
Tertullian The Five Books Against Marcion, Other Incidents of the Passion Minutely Compared with Prophecy. Pilate and Herod. Barabbas Preferred to Jesus. Details of the Crucifixion. The Earthquake and the Mid-Day Darkness. All Wonderfully Foretold in the Scriptures of the Creator. Christ's Giving Up the Ghost No Evidence of Marcion's Docetic Opinions. In His Sepulture There is a Refutation Thereof
For when He was brought before Pilate, they proceeded to urge Him with the serious charge, of declaring Himself to be Christ the King ; that is, undoubtedly, as the Son of God, who was to sit at God’s right hand. They would, however, have burdened Him with some other title, if they had been uncertain whether He had called Himself the Son of God, if He had not pronounced the words, “Ye say that I am,” so as (to admit) that He was that which they said He was. Likewise, when Pirate asked Him, “Art thou Christ (the King)?” He answered, as He had before (to the Jewish council) “Thou sayest that I am” in order that He might not seem to have been driven by a fear of his power to give him a fuller answer. “And so the Lord hath stood on His trial.” And he placed His people on their trial. The Lord Himself comes to a trial with “the elders and rulers of the people,” as Isaiah predicted. …
Tertullian On the Resurrection of the Flesh, Figurative Senses Have Their Foundation in Literal Fact. Besides, the Allegorical Style is by No Means the Only One Found in the Prophetic Scriptures, as Alleged by the Heretics
Now, to upset all conceits of this sort, let me dispel at once the preliminary idea on which they rest, their assertion that the prophets make all their announcements in figures of speech. Now, if this were the case, the figures themselves could not possibly have been distinguished, inasmuch as the verities would not have been declared, out of which the figurative language is stretched. And, indeed, if all are figures, where will be that of which they are the figures? How can you hold up a mirror for your face, if the face nowhere exists? But, in truth, all are not figures, but there are also literal statements; nor are all shadows, but there are bodies too: so that we have prophecies about the Lord Himself even, which are clearer than the day. For it was not figuratively that the Virgin conceived in her womb; nor in a trope did she bear Emmanuel, that is, Jesus, God with us. …
St Cyprian Three Books of Testimonies Against the Jews, That Christ was to come in low estate in His first advent
In Isaiah: “Lord, who hath believed our report, and to whom is the Arm of the Lord revealed? We have declared in His presence as children, as a root in a thirsty ground. There is no form nor glory in Him; and we saw Him, and He had no form nor beauty; but His form was without honour, and lacking beyond other men. He was a man set in a plague, and knowing how to bear weakness; because His face was turned away, He was dishonoured, and was not accounted of. He bears our sins, and grieves for us; and we thought that He was in grief, and in wounding, and in affliction; but He was wounded for our transgressions, and He was weakened for our sins. The discipline of our peace was upon Him, and with His bruise we are healed. We all like sheep have gone astray; man has gone out of his way. …
St Clement of Rome The First Epistle of Clement to the Corinthians, Chapter XVI
For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of pride or arrogance, although He might have done so, but in a lowly condition, as the Holy Spirit had declared regarding Him. For He says, “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We have declared [our message] in His presence: He is, as it were, a child, and like a root in thirsty ground; He has no form nor glory, yea, we saw Him, and He had no form nor comeliness; but His form was without eminence, yea, deficient in comparison with the [ordinary] form of men. He is a man exposed to stripes and suffering, and acquainted with the endurance of grief: for His countenance was turned away; He was despised, and not esteemed. …
St Augustine Letter CII
37. What, then, could be more palpable than the fulfilment of this prophecy in the accomplishment of the things foretold? That Worm was indeed despised when He hung upon the cross, as is written in the same psalm: “They shoot out the lip, they shake the head, saying, He trusted in the Lord that he would deliver him; let him deliver him, seeing he delighted in him;” and again, when this was fulfilled which the psalm foretold, “They pierced my hands and my feet. They have told all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture,”, circumstances which are in that ancient book described when future by the prophet with as great plainness as they are now recorded in the gospel history after their occurrence. …
St Augustine Expositions on the Book of Psalms, Psalm XXII
9. For they shook their head in derision, saying, “He trusted in the Lord, let Him deliver Him:” “let Him save Him, since He desireth Him” ( ver. 8 ). These were their words; but they were spoken “with the lips.”
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).