Hebrew Psalm x. Ver. 17. The. Hebrew, "Thou, Lord, hast heard the desire of the humble. Thou wilt prepare their heart; thou wilt cause thine ear to hear." (Protestants; Haydock) --- Luther seems to have altered the text in his German version, in order to establish his error of the certitude of salvation; "their heart is sure that thine ear hath heard." The Hebrew intimates that God prepares the heart for all good. (Berthier) --- He hears before his servants cry out, (Isaias lxv. 24.) since his spirit inspires the petitions, Romans viii. 26., and Galatians iv. 6. (Calmet) --- The cry of the heart is charity, amore petitur. (St. Augustine, Mor. Ecc.) --- The just man is always ready to suffer whatever God may appoint. (Worthington)
Verse 39
Hebrew Psalm x. Ver. 18. Earth. St. Jerome is more expressive, "that the man of earth may by no means cherish pride any longer." Though he may be the greatest monarch, he is but man, dust and corruption, ver. 21. (Haydock) --- Christ, who shewed himself wonderful in humility at his birth, (ver. 1.) will display his power at the last day, by giving sentence against the wicked, and by exalting his servants. (Worthington)
10 Psalm 10
Verse 1
Lamnatseach lidavid, (Haydock) "to the master of music or, or to David." (Calmet) --- St. Jerome supplies the word psalm. That David, or any other, should give the title of master of music to so great a prince may seem strange; and therefore the Vulgate may perhaps be as accurate. St. Jerome and Pagnin have "to the victor of David." Almost all agree that he composed this psalm (Haydock) when he began to be persecuted by Saul. He expresses his confidence in God; when his friends advised him to flee. (Calmet) --- The Fathers take hence occasion to caution the faithful against the insidious speeches of those who pretend that they can procure greater security than the Church affords, (Haydock) and that they teach a doctrine of greater perfection. (Sts. Augustine, Jerome, &c.) (Calmet)
Verse 2
How. My friends....say, &c. (Worthington) --- To the. Hebrew now, "to your mountain," as the words are joined which were formerly divided, while a v has been lost, and another placed instead of i, as we may gather from the ancient interpreters. (Chaldean; Syriac; St. Jerome, &c.) --- Most people suppose that David's friends exhort him to withdraw: but he waits for the divine order. Others think (Calmet) that these are the words of his enemies, who wished to fill him with dismay, that he might retire among the Gentiles, and adore their idols, 1 Kings xxvi. 19. (Mariana) --- Sparrow. Hebrew tsipor, any little "bird." (Haydock) (Proverbs xxvii. 8.) (Menochius) --- Heretics false style their conventicles the mountains. (St. Augustine) (Worthington)
Verse 3
Quiver. Hebrew, "on the string," ready to shoot. (Calmet) --- But yether (Haydock) means "abundance," and may be well understood of the quiver. (Berthier) --- Persecutors use all rigour, though they disguise the real cause of their resentment against the innocent. (Worthington) --- Dark. Septuagint add "moon." (Menochius)
Verse 4
Made. In choosing me for king, Hebrew, "the foundations are, or shall be destroyed; and what shall the just do? or, what has the just man done?" The foundations, both of religion and of the kingdom, depend on God's ordinances, as the Septuagint well explain. (Berthier) --- Pagnin has, "the nets;" St. Jerome, "the laws." In these days of infidelity and rebellion, the just must experience the greatest perplexity. (Haydock) --- If faith be lost, who shall be just? (Berthier) --- Persecutors, and especially heretics, pull down what others have built. (Worthington)
Verse 5
Heaven. This is the source of my confidence. (Calmet) --- The admirable mother of the Machabees suggested this consoling motive, (Berthier) to strengthen her youngest son, 2 Machabees vii. 28. Heaven is the temple of the Lord, (Haydock) though the tabernacle may be so styled here. See Psalm x. 8. (Calmet) --- The poor man is not in Hebrew but it is chiefly of him that the psalmist speaks; (Berthier) and the Septuagint and Arabic (Calmet) seem to (Haydock) have read it. Eliphaz remarks, that God does not disregard human affairs, as the wicked supposed, Job xxii. 12. (Calmet) --- If his eyes seem to be shut, his providence watcheth. (Worthington)
Verse 6
Trieth, interrogat, which is rendered by examine, ver. 5. (Haydock) --- God juridically questions all, (Calmet) and makes them give an exact account of themselves, even of every idle word. (Haydock) --- The word also means that he punishes, or chastises. (Calmet) --- Hebrew, "the Lord trieth the just, but his soul hateth the wicked, and the lover of iniquity." (St. Jerome, &c.) (Haydock) --- Yet the original may be explained in the sense of the Septuagint which is more beautiful and instructive; as the sinner will hardly believe that he is his own greatest enemy. (Berthier) --- By continuing in sin he brings damnation on his soul. (Worthington)
Verse 7
Snares. Wonderful expression! The wicked cannot escape. (Haydock) --- Brimstone, as he did upon Sodom, Genesis xix. 4., and Jude 7. --- Cup. At feasts, each person (Calmet) had his portion and his own cup. Dreadful indeed is the inheritance of the wicked. See Psalm xv. 5. (Berthier) --- If God spare for a time, He must at last punish severely. (Worthington)
Verse 8
Righteousness. As, on the other hand, (Haydock) the upright shall behold God, (Matthew v. 8.) while the wicked shall be driven into darkness (Calmet) for all eternity. In vain do modern sophists pretend that hell will not last for ever because God is incapable of revenge, or of delighting in the torture of his creatures. They use the word revenge in a wrong sense. (Berthier) --- God is not subject to any passion; but his justice requires that those should be eternally punished, whose will is always impious. (Haydock) --- Can they shew that there will be room for repentance in the other world? (Berthier) or that the wicked would make use of it, if granted, since they would not repent as long as they lived? By the same arguments, they might as well prove that God could not punish at all. (Haydock) (Daniel iii. 27.)
Verse 39
PSALM X. (IN DOMINO CONFIDO.)
The just man's confidence in God in the midst of persecutions.
11 Psalm 11
Verse 2
Save. David, persecuted by Saul, (Bossuet) or Absalom; (Grotius) the captives at Babylon; (Calmet) our Saviour suffering, or coming to judge; (St. Augustine) in a word, any just man who sees the corruption of men, may use this language. (Haydock) --- We cannot open the writings of the prophets, or of the Fathers, without meeting with such complaints. Hebrew, "no saint;" chasid, "pious" (Pagnin; Haydock) clement person. (Calmet) --- Truths. Hebrew, "people of veracity." (Calmet) --- Bias said, "All men are bad;" (Clement of Alexandria, strom. 1.) or, as Laertius expresses it, "Most people are wicked." Hence few are chosen. (Haydock) --- Christ is the truth. If we admire his doctrine, let us put it in practice. (Berthier)
Verse 3
Deceitful. Hebrew, "flattering;" and of course not fee from deceit. (Berthier) --- "That man I hate, e'en as the gates of hell,
Who thinks one thing, and will another tell." (Homer, Iliad I.)
--- None can have (Haydock) confidence in a liar, St. James i. 8. (Calmet)
Verse 4
Lips. "The saints do not curse, but foretell what will happen." (St. Jerome) --- Hebrew, "the Lord will destroy" the deceitful, (Berthier) who mean to injure men; (Haydock) and the proud, who attack God and religion, which they pretend they can prove (Berthiera0 to be a mere fiction , by their superior eloquence! (Haydock)
Verse 5
Own. "We have lips," (Symmachus) or eloquence to gain our cause against these miserable exiles. (Calmet) --- Lord. Hebrew adon, "master." We admit of no superior, neither in heaven nor on earth. (Haydock) --- Such was the haughtiness of Pharao, &c., Exodus v. 2., and 4 Kings xviii. 19., and Daniel iii. 15. (Calmet)
Verse 6
Arise, and redeem lost man; (Theodoret) or, protect my servants (Calmet) from such insolent oppressors. (Haydock) --- Regard. This may be put in the mouth of the afflicted. (Calmet) --- "I will place my confidence in the Saviour, and will act boldly in him." (Haydock) --- His promises give me full assurance, ver. 7. The Hebrew seems to be incorrect, and very different from what the ancients read. (Calmet) --- St. Jerome has, "I will place their aid in salvation;" (Haydock) which he explains of Jesus Christ. See Isaias xii. 2. (Calmet) --- Moderns insert many words. "I will save him, that hey may learn to trust in me." (German.) --- "I will set him in safety from him that puffeth at him." (Protestants) Or "would ensnare him." (Marginal note) We may better translate, "I will put in safety, the Lord will act freely herein;" or, "safety which will act freely upon him," the poor. (Berthier) --- "I will raise up a Saviour, who with his breath will destroy the wicked." (Prin. disc.)
Verse 7
Pure words, very different from those of the deceitful, ver. 3. (Calmet) --- Earth, dross, or in the crucible, or "for the ruler of earth:" (Pagnin; Haydock) current money. If we alter the Hebrew a little, it may be, "with care, (bahalil, which is never elsewhere used for a crucible) gold refined seven times;" often, (Proverbs xxiv. 16.) or as much as possible. (Calmet)
Verse 8
PSALM XI. (SALVUM ME FAC.)
The prophet calls for God's help against the wicked.
This corrupt generation; or, both in this world and in the next. Hebrew, "preserve them;" the just, or thy words. (Calmet) --- "And thou wilt keep him." (Pagnin) --- Protestants marginal note, i.e., "Every one of them." St. Jerome reads, "us." (Haydock)
Verse 9
About. Their life is a circle of relapses; or rather they continually attack the just, (Calmet) but their designs are made subservient to their advancement in virtue, by the power of God. (Tirinus) --- Hebrew, "They (the just) shall go round the wicked, when baseness shall have raised herself up, on account of the children of men." When God shall have restored the Jews to liberty, the Babylonians shall be, in their turn, oppressed by Cyrus and the Persians, whom they now despise: or, when the miserable shall be placed in power, the wicked shall not dare to approach them. (Calmet) --- "The wicked shall walk round about, when the vilest of the sons of men shall be exalted." (St. Jerome) (Haydock) --- The former have spent their life in vanity, and shall be kept for ever out of the kingdom of heaven; as the error of the Platonists, who assert that all things will come to pass again, the world being compared to a wheel, is manifestly refuted by Scripture, which assures us that God will preserve the just from this generation, (St. Augustine) and the wicked will knock at the door, like the foolish virgins, and will be rejected with, I never knew you, Matthew xxv. (St. Jerome or some other learned author.) (Worthington) --- For some suspect that the commentary which goes under the name of St. Jerome, is not in the state in which it came from his hands. --- (Haydock)
12 Psalm 12
Verse 1
Me? These expressions are figurative. God seems displeased: but it is often for our greater good. Some explain this of David, Ezechias, the captives, &c. It may be applied to every afflicted soul, which places her whole trust in God. (Calmet)
Verse 2
Day; frequently. (Worthington) --- Septuagint adds, "and night." (Calmet) --- These cares and perplexities arise from persecutions and from man's weakness. (Worthington)
Verse 3
Enemy; Saul, &c., or the devil. (St. Augustine) (Calmet)
Verse 4
Death, by mortal sin, (Worthington) or through excessive sorrow, Jeremias li. 39. Shew me thy favour, (Calmet) and I shall be secure. Sleep is represented as nearly related to death. (Homer, Iliad xiv.) Tum consanguineus lethi sopor. (Virgil, Æneid vi.) (Haydock)
Verse 7
Mercy. Man must attribute nothing to himself, otherwise he will be moved by pride. (St. Augustine) (Calmet) --- Things; patience and reward. (Worthington) --- The prophet feels a secret confidence arising in his breast, in consequence of God's protection. --- Yea, &c., is not in Hebrew but it is in the Septuagint, Arabic, and the ancient Fathers. Hebrew, "My heart shall be transported in thy salvation; I will praise the Lord, because he has rendered me the like," as I placed my hopes in him: (Calmet) or, "he hath rewarded me." The blessed Mary adopts the language of this verse, [Luke i. 46-55] and the prophet probably had the same salvation, Christ, in view. (Berthier)
Verse 9
PSALM XII. (USQUEQUO DOMINE.)
A prayer in tribulation.
13 Psalm 13
Verse 1
Fool: the man of the most depraved morals, the atheist and deist. There have always been (Berthier) such pests of society. (Haydock) --- David has refuted them again, Psalm lii. (Berthier) --- Some have imagined that this psalm was composed in consequence of the blasphemies of Rabsaces, (4 Kings xviii. 32.; Theodoret, &c.) or of the Babylonians. (Calmet) --- The Fathers explain it of Jesus Christ, denied by the Jews, &c. --- Heart. This must be strangely corrupted, before the mouth can utter such impiety. (Haydock) --- No God. Chaldean, "no power of God on earth." Elohim denotes particularly "judges." There have been a few philosophers who have denied the existence of God; and more who have called in question his Providence: though this amounts to the same thing. But the number of those who confess God with the mouth, and deny him by their works, is immense. (Haydock) --- These live as if there were no judge. (Calmet) --- By sin they come at last to think there is none to govern the world. (Worthington) --- Plato (Leg. 10.) acknowledged that three sorts of people offend God; those who deny him; who say that He does not mind human affairs; or those who think that presents may prevail on him to connive at their wickedness. It is doubtful whether the mind can ever be so darkened as to believe that there is no God. (Berthier) --- The heart may wish there were none to punish its impiety. (Haydock) --- Libertinage or pride gives birth to so many infidels. They have begun by reducing conscience to silence. Their arguments only tend to destroy. --- No, not one, is not in Hebrew, Septuagint, &c., except in ver. 3. (Calmet) --- Yet it occurs in the Vatican Septuagint, which is the best. (Berthier) (Calmet) --- "They are become abominable, with earnestness there is none who doth good." (St. Jerome) (Haydock) --- Or they sin designedly and with affectation. (Calmet) --- All are unable to do good without the Redeemer. (Worthington) --- Some explain this of mankind in general, as all are born in sin. David refers also to actual and habitual sinners. (Berthier) --- St. Paul (Romans iii.) proves from this text, and Isaias lix. 7, that all stand in need of grace and faith, and cannot be saved either by the law of nature or of Moses. But it does not follow that faith alone will save, or that the most just are still wicked, as Calvin and Beza falsely expound the Scriptures. For the prophets speak of those who were not yet justified, teaching that all mankind were once in sin, and could not be justified but by Christ. At the same time, they assert that, when they are justified, they must serve justice to bear fruit, and obtain happiness, Romans vi. These points are well explained by St. Augustine: (de Sp. et lit. i. 9.) "The just are justified freely by his grace," not by the law or will; though this is not effected without the will, &c. The same holy doctor (c. 27) observes, that the just do not live free from all venial sins, and yet remain in the state of salvation; while the wicked continue in the state of damnation, though they do some good works. (Worthington)
Verse 2
God. Those only who seek God, understand their real interests. (Haydock) --- The pagans, and particularly those of Babylon, lived in the greatest dissolution, so as to call loudly for vengeance, ver. 5. (Calmet) --- Both the understanding and the will were gone astray. (Berthier)
Verse 3
Unprofitable. Without faith in Christ, none have meritorious works. (Worthington) --- Not one. Such was the condition of the world before Christ, as all were born in sin. "No one," says St. Augustine, "can do good, except he shew the method." All were immersed in ruin, "except the holy Virgin, concerning whom, for the honour of the Lord, I would have no question at all, in treating of sins." (St. Augustine, de Nat. et Grat. contra Pelag. xxxvii. 44.) (Calmet) --- The Council of Trent approves of this reserve, when speaking of original sin. Our Saviour is the source of this privilege, and much more out of the question. He could not be guilty of any sort of transgression. He was in all things like to us, excepting sin. (Haydock) --- Their, &c. What follows to shall not, (ver. 4.) occurs in St. Paul; (Romans iii. 11, 12, 13.) whence St. Jerome supposes that it has been inserted here, though the apostle took the quotations from different parts of scripture. (Praef. in xvi. Isaias.) He informs us, that all the Greek commentators marked it as not found in Hebrew or the Septuagint, "except in the Vulgate or Greek: koine, which varied in different parts of the world." There seems to be no reason why it should have been omitted designedly, whereas some might insert it, through the false notion that St. Paul had taken it from this psalm. (Calmet) --- The Hebrew is not therefore mutilated, but the Vulgate redundant. (Amama) --- Yet this is not absolutely clear. We find the quotation in the Roman Septuagint which is the most correct; (Berthier) though some prefer the Alexandrian manuscripts. (Haydock) --- It is also in the Arabic and Ethiopic versions; so that it might have been in St. Paul's copy. Our Saviour read a passage from Isaias, which is not extant, Luke iv. 19. (Berthier) --- St. Justin Martyr, St. Augustine, &c., agree with the Vulgate; and Lindan mentions a Hebrew copy which had these verses, though the learned have reason to think that this Hebrew was of a modern date. (Calmet) --- Protestants, 1577, inserted these three verses, (Worthington) which they now omit. --- Sepulchre. They are never satisfied with destruction, (Haydock) and with vexing others. (Worthington) --- We bear in ourselves the seed of corruption, which can be prevented from growing up only by the grace of Jesus Christ. (Berthier) --- Perdition is from thyself, O Israel. (Haydock)
Verse 4
Know my just providence, though they would fain keep it out of sight, (ver. 1.) that they may indulge their passions. (Haydock) --- My people. These we may conclude, were just; (Berthier) at least in comparison with their cruel oppressors, (Haydock) who made it their daily practice to injure them, (St. Augustine) as they could do it with facility, Numbers xix. 9., Proverbs xxx. 14., and Micheas iii. 2. (Calmet) --- The prophet, in God's name, complains of their eagerness to hurt the good. (Worthington)
Verse 5
Where. This expression refers to there, which is in Hebrew, though this last part of the verse is wanting. (Capel) --- It is in Psalm lii. 6, and this renders the former omission (ver. 3.) more credible. (Berthier) --- When Cyrus approached to besiege Babylon, Nabonides, the king, met him, and gave him battle; but losing the victory, he, in a panic, retreated to Borsippe, and abandoned the defence of his capital. (Berosus cited by Josephus, contra Apion i.) The citizens were in the utmost consternation, Isaias xiii., and xxi., &c. (Calmet) --- But the wicked tremble at the prospect of temporal losses, (Menochius) and at shadows, while they boldly affront the Deity. Unbelievers find difficulties in the Catholic doctrines, which are frequently attributed to their own mistakes. (Haydock) --- The pagans would not believe in God, but trembled before idols; which cannot hurt the faithful. (Worthington)
Verse 6
Man, who wished sincerely to practise his religion, like Daniel, &c. Such you have persecuted, and hence God has filled you with alarms, and will punish you. (Calmet) --- Some persevere in justice, amid the general contagion and insults of men. (Worthington)
Verse 7
PSALM XIII. (DIXIT INSIPIENS.)
The general corruption of men, before our redemption by Christ.
Sion; which God has chosen for his sanctuary. (Haydock) --- Salvation, or the Saviour, whom Jacob expected, Genesis lxix. (Berthier) --- This Redeemer would fill all, both Jews and Gentiles, with joy, who should embrace his faith. (St. Augustine, &c.) --- The prophet seems to foretell the restoration of the ten tribes to the kingdom of Judea, as it took place after the captivity. (Calmet, Diss.) --- But he sighed for, and designated more particularly, (Haydock) the Saviour of the world; who would redeem man from the tyranny of the devil, to the great joy of those who strive to supplant every vice, and to contemplate God, (Worthington) as some interpret the names of Jacob and Israel. (Haydock) --- The Gentiles will then be ingrafted into the stock of Abraham, (Menochius) into the true olive-tree, Romans xi. (Haydock)
14 Psalm 14
Verse 1
David. The word psalm being appropriated to some, while others are styled hymns, &c., does not hinder the latter from being also psalms or spiritual songs, to be set to music: so the insertion of David, "the beloved's name," in some of these divine canticles, is no proof that the rest were not written by him. (Worthington) --- The author describes the perfection of priests, &c., contrasts the sanctity of those who shall inherit Jerusalem with that of the wicked mentioned in the last psalm. Some copies have To the end in the title, while others omit it, with the Hebrew, St. Chrysostom, &c. --- Hill. The Jews comforted themselves with the hopes of seeing Jerusalem rebuilt, Psalm cxxxi. 1. The prophets describe those who should return from captivity, as holy people, (Isaias xxvi. 3., and Sophonias iii. 13.; Calmet) a figure of the Church. (Haydock) --- Heaven is also styled a tabernacle and mountain, (Apocalypse xv. 5., and Hebrews xii. 22.; Berthier) and is here chiefly (Haydock) meant. See ver. 5. (Worthington)
Verse 2
Justice. These two things characterize the true Israelites. (Calmet) --- We must avoid sin, and do good, in thought, word and deed, ver. 3. (Worthington)
Verse 3
Heart, as he thinks. (Haydock) --- Those who sincerely love truth, will not deceive others. (Calmet) --- We must be attached to all revealed truths, and avoid all the disorders of the tongue. --- Up, which would otherwise have fallen to the ground, &c. (Berthier) --- Reproach. Rashly giving credit to injurious reports, (Calmet; St. Augustine; Exodus xxiii. 1.) or speaking with insult, (Theodoret) even in giving correction, (St. Hilary) or listening to detraction. (Worthington)
Verse 4
Nothing. He despises all wickedness, though done by kings, whose power he considers as the means of destruction, 1 Kings xv. 26., and Luke xxiii. 9. The wicked dares not appear before an upright judge, like David, Psalm c. 2. Hebrew may be "the wicked is despised." (St. Jerome) (Haydock) --- Those who follow the Jews, have "he thinks meanly of himself," which is very good; but the sense of the Vulgate seems more pointed, (Calmet) though the other contains a noble maxim of the gospel. (Berthier) --- Protestants, "in whose eyes a vile person is contemned." The sinner is the only person who is truly vile, in the opinion of the just, who forms not his opinion on outward appearances. (Haydock) --- Lord. Glory is the reward of good works. (Worthington) --- Neighbour. This sense is conformable to the Hebrew without points, (Geneb.) and more beautiful than that of the Rabbins, "against his own interest," (Junius) "to do evil," (Ainsworth) "friendship," (Symmachus) or "to afflict himself." (St. Jerome) --- We find such vows strongly enforced, Number xxx. 3., and Deuteronomy xxiii. 21. (Calmet) --- Protestants, "that sweareth to his own hurt, and changeth not." (Haydock) --- It were to be wished that oaths were not necessary. (Calmet) --- But when they are, the Lord must be the arbiter of truth, and not idols; as by swearing, we testify that we believe God is the sovereign truth, and thus honour his name. See Leviticus xix 12., and Matthew v. 33. (Haydock)
Verse 5
Usury. This was always blameable, though Moses tolerated it with respect to the Jews lending to the Chanaanites, Deuteronomy xxiii. 19., and Luke vi. 35. The Roman law condemned the guilty to pay double as much as the thief, who was to restore twice the value of what he had stolen. (Cato 1.) --- Under the semblance of kindness it does a real injury; (St. Hilary) etiam his invisa quibus succurrere videtur. (Columella, præf.) (Calmet) --- Bribes, (munera) "presents." Even these are dangerous, as they tend to prepossess the judge. (Haydock) --- Both usury and doing wrong for bribes exclude from heaven. (Worthington) --- A judge must shake such things from his hands, (Isaias xxxiii. 15.) as he cannot take them to give either a just or a wrong sentence. His duty requires him to give the former; so that the innocent would thus be purchasing what was his own. (Calmet) --- The same maxims must be applied to all in authority, (Haydock) to witnesses, &c. (Calmet) --- Those who have not failed in any of these respects, must be possessed of faith, and all other necessary virtues, before they can enter heaven. For when the scripture attributes salvation to any one virtue in particular, it does not mean to exclude the rest. --- For ever. All terrestrial things are mutable; and of course, the psalmist speaks of heaven. If so great perfection was required, to appear in the tabernacle, how much more must be expected of the candidate for heaven! (Worthington) --- The good Christian who has not yielded to temptation, may there enjoy undisturbed repose. Isaias (xxiii. 15.) uses similar expressions, when describing the state of Jerusalem, after the defeat of Sennacherib. (Calmet)
Verse 7
PSALM XIV. (DOMINE QUIS HABITABIT.)
What kind of men shall dwell in the heavenly Sion.
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