Psalms 62:12
But the king shall rejoice in God, all they shall be praised that swear by him: because the mouth is stopped of them that speak wicked things.
Open Psalms 62:12 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Rex vero lætabitur in Deo ; laudabuntur omnes qui jurant in eo : quia obstructum est os loquentium iniqua.
- Septuagint (Swete)
- ὁ δὲ βασιλεὺς εὐφρανθήσεται ἐπὶ τῷ θεῷ, ἐπαινεσθήσεται πᾶς ὁ ὀμνύων ἐν αὐτῷ, ὅτι ἐνεφράγη στόμα λαλούντων ἄδικα.
- Hebrew (WLC) shown from Psalms 63:12
- וְהַמֶּלֶךְ֮ יִשְׂמַ֪ח בֵּאלֹ֫הִ֥ים יִ֭תְהַלֵּל כָּל הַנִּשְׁבָּ֣ע בּ֑וֹ כִּ֥י יִ֝סָּכֵ֗ר פִּ֣י דֽוֹבְרֵי שָֽׁקֶר
Haydock's commentary
The king. David, (Berthier, &c.) or Zorobabel, for whom the Jews had the highest regard, though he was not an independent monarch, nor wore a crown, Aggeus ii. 24., and Zacharias iii. 8. It was customary to swear by the life of the king, 1 Kings i. 26., and xx. 3. The Fathers understand Jesus Christ to be meant, and this is the true and primary sense; as Zorobabel was only a figure of Him, and never really possessed the throne, that the Jews might not think that the prophecies were fulfilled in his person.
By him. The king, (Du Pin; Calmet) or God. (Menochius) (Bossuet) (Tirinus)
Those who follow the true religion, (Deuteronomy vi. 13., and Isaias xlv 23.; Calmet) and act accordingly (Haydock) shall be kings for ever, Apocalypse. (Berthier) (1 Peter ii. 9.) (Haydock)
As David came to the throne, on the death of his rival, so was Christ's name exalted, after the Romans had destroyed the Jews. (Worthington)
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
The Apostolic Constitutions Book VII. Concerning the Christian Life, and the Eucharist, and the Initiation into Christ, Sec. I. On the Two Ways, The Way of Life and the Way of Death
III . Thou shalt not use magic. Thou shalt not use witchcraft; for He says, “Ye shall not suffer a witch to live.” Thou shall not slay thy child by causing abortion, nor kill that which is begotten; for “everything that is shaped, and has received a soul from God, if it be slain, shall be avenged, as being unjustly destroyed.” “Thou shalt not covet the things that belong to thy neighbour, as his wife, or his servant, or his ox, or his field.” “Thou shalt not forswear thyself; for it is said, “Thou shalt not swear at all.” But if that cannot be avoided, thou shalt swear truly; for “every one that swears by Him shall be commended.” “Thou shalt not bear false witness;” for “he that falsely accuses the needy provokes to anger Him that made him.”
St Augustine Answer to the Letters of Petilian, the Donatist, Chapter 19
Chapter 19. 21. What, then, does he mean by quoting in his letter the words with which our Lord addressed the Jews: "Wherefore, behold, I send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify, and some of them shall ye scourge?" For if by the wise men and the scribes and the prophets they would have themselves be understood, while we were as it were the persecutors of the prophets and wise men, why are they unwilling to speak with us, seeing they are sent to us? For, indeed, if the man who wrote that epistle which we are at this present moment answering, were to be pressed by us to acknowledge it as his own, stamping its authenticity with his signature, I question much whether he would do it, so thoroughly afraid are they of our possessing any words of theirs. …
St Athanasius On Luke x. 22. (Illud Omnia, &c.), By 'all things' is meant the redemptive attributes and power of Christ
Thus, then, we may understand all things to have been delivered to the Saviour, and, if it be necessary to follow up understanding by explanation, that hath been delivered unto Him which He did not previously possess. For He was not man previously, but became man for the sake of saving man. And the Word was not in the beginning flesh, but has been made flesh subsequently (cf. Joh. i. 1 sqq.), in which Flesh, as the Apostle says, He reconciled the enmity which was against us ( Col. i. 20, ii. 14, Eph. ii. 15, 16 ) and destroyed the law of the commandments in ordinances, that He might make the two into one new man, making peace, and reconcile both in one body to the Father. That, however, which the Father has, belongs also to the Son, as also He says in John, ‘All things whatsoever the Father hath are Mine’ ( Joh. xvi. 15 ), expressions which could not be improved. …
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).