“To the chief Musician upon Muthlabben , A Psalm of David. I will praise thee, O LORD, with my whole heart; I will shew forth all thy marvellous works.”
or 22.In modern times, the Jews have done it. (Worthington) — The Church allows this title, though the Septuagint found none in their copies, and therefore looked upon all to be one psalm. The change of subject is no proof of the contrary, as such compositions mingle joy and fear together. David has shewn how the just had got the victory. He now proceeds to declare what persecutions they had to endure. (Berthier) — After peace war succeeds. There is no settled state here below. (Haydock) — The same sentiments occur, Psalm xi., and xiii., &c. (Calmet) — Trouble. God assists his servants in distress; (ver. 10,) yet sometimes he delays, in order “to inflame their souls with a desire of his coming.” (St. Augustine) — He is present, (Acts xvii. 28.) but only the men of prayer are truly sensible either of it, or of his absence. (Berthier) — The weak think he defers his aid a long time when they suffer any great persecution.
“I will be glad and rejoice in thee: I will sing praise to thy name, O thou most High.”
or 23. Fire. With zeal (Worthington) and indignation, or rather is oppressed (Calmet) and persecuted. See Micheas iii. 3. (Haydock) — They. Houbigant would substitute “he is caught.” But we may well explain this of the sinner and the unjust, ver. 3(24). (Berthier) — Indeed both are under perplexity, as the poor knows not why the wicked prosper. (Bellarmine; Menochius) — An answer is given to the complaint of the just, intimating that the wicked are caught in their own snares, (Worthington) and are not free from trouble. (Haydock)
“When mine enemies are turned back, they shall fall and perish at thy presence.”
[or 24.] Blessed by flatterers, while his is full of himself also, as the Hebrew insinuates. (Calmet) — “The miser, applauding himself, has blasphemed the Lord. The wicked in the height of his fury will not seek, nor is God in all his thoughts.” (Haydock) — This is more energetic, and encourages us to study the original. The worldling wishes there were no God; or banishes him from his thoughts as much as possible. (Berthier)
“For thou hast maintained my right and my cause; thou satest in the throne judging right. maintained: Heb. made my judgment judging right: Heb. judging in righteousness”
[or 25.] Seek to regain his favour, (Worthington; Menochius) or rather (Haydock) he flatters himself that God will not punish him, ver. 13(34). (Calmet). — Multum irascitur, dum non exquirit. (St. Augustine) See Psalm xxxv. 5.
“Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.”
[or 26.] Filthy. Hebrew, “as one in labour.” He can enjoy no ease. Chaldean, “his ways are prosperous.” Junius, “paved.” (Calmet) — Removed. Hebrew, “height itself before him, he will blow upon all his enemies.” This more forcibly denotes his violence and scorn. (Berthier) (Acts ix. 1.) (Menochius) — He ruleth for a time, and supposeth that his dominion will never have an end, and that he will enjoy constant happiness. (Worthington)
“O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities ; their memorial is perished with them. O thou: or, The destructions of the enemy are come to a perpetual end: and their cities hast thou destroyed, etc”
[or 27.] Evil. Always happy, or as the Hebrew, Chaldean, &c., may signify, “I shall not desist from evil.” (Calmet) — I will gratify my passions. Who dares to oppose me? (A.[Haydock?]) — The pride of Nabuchodonosor is known, Daniel iv. 19., &c.
“But the LORD shall endure for ever: he hath prepared his throne for judgment.”
[or 28.] Sorrow. Which he prepares for others, and yet feels himself. (Calmet) — Etiam ad perniciem laboratur. (St. Augustine) — To gain hell requires some trouble. (Haydock) — The wicked is his own executioner. (Calmet)
“And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.”
[or 29.] Rich. St. Jerome, “in the porches,” is equivalent. Moderns translate, “villages,” which Houbigant would change for a word signifying “ditches,” without necessity. (Berthier)
“The LORD also will be a refuge for the oppressed, a refuge in times of trouble. a refuge: Heb. an high place”
[or 30.] Poor. “His eyes look round the strong,” for aid; or “the poor,” (Protestants) for destruction. See ver. 14(35).
“And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.”
[or 31.] Fall. Protestants, “and humbleth himself, that the poor may fall by his strong ones.” (Haydock) — He imitates the lion in the fable, which feigned sickness. (Horace, ep.) — But the Vulgate gives a better sense. (Calmet) — “He will bring under the broken, (poor) and will rush on violently with all his power.” St. Jerome here explains chelecaim, valenter, instead of “the poor;” (Haydock) as some of the Greek interpreters must have done, if it be true that his version is formed on the plan of the Hexapla, of a mere selection from Aquila, Symmachus, and Theodotion, as Houbigant asserts, (Pref.) in order to confute the Jews. (Haydock)
“Sing praises to the LORD, which dwelleth in Zion: declare among the people his doings.”
[or 32.] End. God delays for a time; but he will punish. (Calmet) — Religion lays open all the sophisms of infidelity. (Berthier)
“When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble . humble: or, afflicted”
Ways, (studia) “favours,” (Haydock) works, &c. (Calmet) — This was done by the apostles. (St. Augustine) — Men ought chiefly to study the precepts of God. (Worthington)
“Have mercy upon me, O LORD; consider my trouble which I suffer of them that hate me, thou that liftest me up from the gates of death:”
Their, may be omitted, as it would seem to refer to the Gentiles. God declares that he will demand the blood of all that shed it without authority, Genesis ix. 5. (Haydock) — He had punished the Chanaanites, &c., for their cruelty, as he did afterwards the persecutors of his Church. If the names of Herod, Nero, &c., be infamous in history for their sanquinary proceedings, they are not less so on account of the judgments which God exercised upon them, even in this world. (Calmet) See Lact. de Mort. Persec. (Haydock) — God avengeth the blood of his martyrs. (Worthington)
“That I may shew forth all thy praise in the gates of the daughter of Zion: I will rejoice in thy salvation.”
[or 35.] Sorrow. Thou punishest with pain. (St. Augustine) — Thou beholdest all the iniquity which is committed, (Calmet) but waitest until the measure be full. (St. Chrysostom) — Terrible delay! — Poor. St. Jerome, “art left thy strong ones,” who distrust in themselves, and rely on thee. (Haydock) — Others explain cheleca, “poor and weak.” (Parkhurst) — Cheleca only occurs here and [in] ver. 9(30), 10(31). Protestants, “the poor committeth himself to thee.” (Haydock)
“The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken.”
[or 36.] Found. When the means of sinning are withdrawn, he will repent; (Sts. Chrysostom, Augustine; Isaias xxviii. 19.) or it is a sort of irony: he will see whether, as he said, God will take no notice, ver. 4(25). (Calmet) — He shall be utterly exterminated, Psalm xxxvi. (Menochius) — No vestige of his magnificent works, founded on injustice, shall remain. (Haydock)
“The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah. Higgaion: that is, Meditation”
[or 37.] Shall. Or Hebrew, “have perished.” In the prophetic style, things to come are spoken of as past, on account of their certainty. (Berthier) — The wicked shall not appear in the kingdom of God, to pollute his earth. (Haydock) — Ye nations which have seized the promised land, expect not to keep possession. If God suffer the sinner for a while, it is because he is eternal, so that he will never let him escape. (Calmet)
“The wicked shall be turned into hell, and all the nations that forget God.”
[or 38.] 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)
“For the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever.”
or 39. 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)
“Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.”
Not perish. Hebrew does not express the negation, but it must be understood. (Berthier) — Protestants supply it from the former part of the verse. The expectation of the just will not be frustrated.
“Put them in fear , O LORD: that the nations may know themselves to be but men. Selah.”
Man. Hebrew enosh, (Haydock) “weak,” sinful “man.” (Berthier) — Gentiles, or all notorious sinners. The Jews despised the Gentiles, as the Romans did all barbarians. (Worthington)
Lawgiver. Hebrew mora. (Haydock) — Septuagint intimate one who rigorously enforces his laws. (Menochius) — Symmachus, “a law.” Hebrew, “instruction.” (Calmet) — Houbigant, “fear.” St. Jerome, “terror: let the nations know that they are men always.” Sela is thus frequently explained as a part of the sentence by St. Jerome, though neglected by others. (Haydock) — It is no proof that the psalm ends here; but serves to excite attention. (Worthington) — The Gentiles lived without law, like beasts, except that their conscience sometimes admonished them of their duty, Romans ii. 14. (Haydock) — Whether a person can ever silence it entirely, is a very serious and terrible question. The great ones stand in need of being admonished frequently of their frail condition. (Berthier) — When Pausanias, king of Sparta, asked Simonides to give his some important lesson, he replied, “Remember that thou art a man.” Whoever reflects on this, will beware never to yield to sentiments of pride. The Fathers understand this lawgiver to be Jesus; or Antichrist, whom the wicked have deserved to have set over them. (Theodoret; St. Athanasius, &c.) (Calmet) — Those who will not believe in Christ, will give credit to Antichrist. (St. Augustine) (2 Thessalonians ii.)