PSALM XX. (DOMINE IN VIRTUTE.) Praise to God for Christ's exaltation after his passion. Thy hand. O king, Messias, or God. No earthly monarch can always punish his enemies. But none can escape the hand of the Almighty. He will bring all to judgment. (Berthier) --- The just approve of God's decree in punishing. This is all a prediction. (Worthington) --- Let thine enemies find thy power, so as to return to good. (St. Jerome) --- To find, often means to attack, (Judges i. 5., and 3 Kings xiii. 24.) or to accomplish with ease, Deuteronomy xxxiii. 1. Anger. Literally, "face;" ( vultus. ; Haydock) which sometimes intimates favour, ver. 7. This passage may allude to the vengeance (Calmet) which David exercised upon the Ammonites, whom he burnt in kilns, (2 Kings xii. 31.; Geier. Vat.[Vatable?]) or to the destruction of Sodom, Genesis xix 28., and Lamentations iv. 6. (Calmet) --- It is a terrible thing to fall into the hands of an angry God, who will punish his enemies in a fire; to which St. Paul (Hebrews x. 27.) attributes rage, (Haydock) or emulation, as it will seem to strive to surpass all others. O that we may meditate on this fire! that the love of God may consume all our defects! --- Trouble. Hebrew, "swallow up;" which is more energetic. Fruit of the womb, or all their possessions. The family of Herod was presently extirpated. (Berthier) --- The works of the wicked must burn. (St. Augustine) --- The severity shewn to the Ammonites was perhaps without example, ver. 10. (Calmet) --- But this will be more fully verified in the judgment of the wicked, whose schemes against Christ and his Church will fail. (Worthington) Intended. Hebrew, "turned aside," like a torrent. The Ammonites had violated the law of nations, and had attempted to raise up very powerful enemies to invade David. (Calmet) --- Establish. Hebrew leaves thee sentence imperfect, to shew the utter weakness or impotence of God's enemies. (Berthier) In thy remnants thou shalt prepare their face: or thou shalt set thy remnants against their faces. That is, thou shalt make them see what punishment remain for them hereafter from thy justice. Instead of remnants, St. Jerome renders it funes, that is cords or strings: viz., of the bow of divine justice, from which God directs his arrows against their faces;" (St. Jerome) or "thou wilt prepare thy arrows on thy bow-strings, " &c. But as bemetharic (Haydock) may also have the sense of the Vulgate, in thy remnants, we need not abandon this version; as it implies that after God shall have put his enemies to flight, he will turn their faces to receive "the last" of his arrows or blows; (Berthier) or He will meet them everywhere. (Haydock) --- There seems to be some transposition in Hebrew and the Vulgate, as if we should read in reliquis eorum pr\'e6parabis vultum tuum. "Thou wilt execute thy vengeance upon their children;" (Calmet) or, as this transposition is unnecessary, "thou shalt make them look at thy children;" (Haydock) the elect, to increase their rage. (Bellarmine; Jansenius) --- To behold the glory of the just, which might so easily have been their own, will greatly mortify the reprobate at the last day. (Haydock) Exalted. God can receive no increase; but he manifests what he has. (Theodoret) --- Power. Literally, "powers." (Haydock) --- While the wicked perish, the just sing God's praises. (Worthington) --- We must beg that the kingdom of righteousness may spread over the world, (Haydock) and never cease to acknowledge the divine favours. (Berthier) Protection, susceptione. Hebrew ayeleth, hathuchar, or "for a speedy interposition," or succour. See ver. 2, 20, 25. --- St. Jerome, "the morning stag." (Haydock) --- Many of the titles are almost inexplicable, and this is one of the most puzzling; (Calmet) but is of no service to understanding the psalm, which certainly speaks of Jesus Christ, as the apostles have quoted several texts, and Theodorus of Mopsuesta was condemned for asserting that it was only accommodated to him. (Conc. v. col. 4.) (Berthier) --- Grotius comes too near this system, by explaining it of Christ only in a figurative sense. We ought to do quite the reverse, if we allow that some verses regard David, as a figure of the Messias; (Calmet) or rather, as the same person speaks throughout, we must understand the whole of Him. (Berthier, t. ii.) --- The Jews were formerly of the same opinion, (Lyranus) but seeing the use which was made of this psalm by Christians, they have explained it of David, or of the miseries of the nation. Septuagint seem to intimate that this psalm was sung at the morning service, (Calmet) or referred to the coming, or resurrection of our Saviour, (St. Augustine; Worthington; Psalm iii. 6.; Menochius) after the long night of infidelity. (Didymus) --- He is represented as the hart, or beautiful hind, whom the Jews hunted unto death, ver. 17. Some band of musicians might be styled, after "the morning hind," as another seems to be after "the mute dove;" (Psalm lv.) and the wine presses, or "band of Geth;" (Psalm viii., &c.) though we cannot pretend to give a reason for these titles. Many, who are unwilling to confess their ignorance, say that these terms allude to some musical instrument, or favourite song, &c. (Calmet) --- It would be as well to speak plainly that these things are hidden from us. (Haydock) O God. Our Saviour repeated these words as they are in Hebrew, though the vulgar tongue was Syriac, (Calmet) or Greek mixed with the Abamean. (Paulus) --- Eli (or Eloi, St. Mark) lamma sabacthani. So he pronounced what the Jews would now read, Eli....lama (or lamach.; Tirinus) hazabtani; (Calmet) and in our method, ali....lome azbocthoni. But it must be admitted (Haydock) that the true pronunciation is irretrievably lost. The Masorets vary from the ancient versions, (Masclef.; Capel; Houbigant; Mr. C. Butler, Hor. Bib. 4 edit. p. 69.) and from one another; so that after being at the immense labour of learning their rules, we shall be no more secure of attaining the truth. (Haydock) --- It were, therefore, greatly to be wished that the learned would agree about some characters to express uniformly the Hebrew in modern languages, as it would greatly facilitate the knowledge of the sacred writings. (Kennicott, Diss. i. p. 243.) --- We have only attempted to use such as might inform the reader what letters were in the original; and yet we are sorry to find that z, or the long a and e are often printed without the mark above; which shews the inconvenience of so many points, introduced by the Masorets. (Haydock) --- Look upon me, are words admitted by Christ, "because (says Eusebius) they are not in Hebrew." But this reason is not conclusive, as he might have left them out, though they were in the original. The Septuagint may have rendered one ali, in this sense, "to me," as they have not added my to the first mention of God: or, they may have anticipated from ver. 20 (Berthier) this explication. Christ speaks with reference to his sacred humanity, as his divinity suspended its beatific influence, that he might drink the bitter chalice. (Theodoret; St. Jerome) --- He also speaks the language of his afflicted members, who think they are abandoned. (St. Augustine) Calmet) --- Sins. That is, the sins of the world, which I have taken upon myself, cry out against me, and are the cause of all my sufferings. (Challoner) --- An ancient psalm of St. Germ. reads "lips," instead of sins. Hebrew, "roaring." (St. Jerome) (Calmet) --- "Prayer," Sixtus Edition. "Why art thou so far from helping me, and from the words of my roaring?" (Protestants) (Haydock) --- the Septuagint seem to have read shagathi, whereas the Hebrew places the g after the a, or they have substituted the cause for the effect; as sin was certainly the cause of Christ's affliction, and of his Father's not granting present relief. Indeed our Saviour did not ask for it, but only expressed the sentiments of suffering nature, which he corrected by the most perfect submission, to teach us how to behave. (Berthier) --- God is the God of all creatures, but more particularly of Christ, by personal union. (Worthington) --- The latter tenderly expostulates, (Haydock) that he is not comforted like other saints, (Matthew xxvii. 64.) since he had undertaken to die for the sins of the world, and reputed them as his own. (Worthington) --- Delicta nostra sua delicta fecit, ut justitiam suam nostram justitiam faceret. (St. Augustine) --- He speaks in the name of his members. (St. Thomas Aquinas, [Summa Theologiae ] 3. p. q. 15. a 1.) --- Christ could commit no sin: (1 Peter ii. 21., and 2 Corinthians v. 21.) but as long as he had taken our iniquities upon himself, to expiate with his own blood, he could not be at ease till he had perfected the work. David was convinced that his own sins were punished by the rebellion of Absalom, as Nathan had declared, 2 Kings xii. 10. (Calmet) Folly. My cry proceeds not from impotent rage, Luke iv. 28. (Eusebius, Agel.) (Menochius) --- I know that thou wilt grant my request. (Calmet) --- I shall not cry in vain. (Theodoret) --- It is not for my own folly that I suffer. (Geneb.) --- "Many cry and are not heard, yet it is for their advantage, and not out of folly." (St. Augustine) --- Christ prayed on the cross, as he had done in the garden, to have the bitter chalice removed. But this was not blameable, as it was done with entire submission. (Worthington) --- The cry of the lips, or of human nature, which would be free from suffering, was not heard: (Haydock) because the cry of the heart, which desired that the justice of God should be satisfied, was much louder; and this petition was granted by Him who denied noting to his Son, John xi. 41. (Calmet) --- This should be our model. Submission and perseverance will always be crowned. Hebrew has now d instead of r, in the word dumiya, "silence," which is also good; "there is no silence for me." In the night (Berthier) of death, (Haydock) God granted the petition. (Berthier) --- Aquila gives this idea, non tacebis, as St. Jerome observes: "thou wilt do what I desire." Hebrew may also mean: I have no rest, or I cry incessantly. (Calmet) --- The prayer of Christ for relief, was conditional. He absolutely desired God's will to be accomplished, and thus he was heard, ver. 25., and Hebrews v. 7. He was our pattern. (St. Augustine, ep. 120.) (Worthington) In the, &c. Hebrew, "the Holy one inhabitest the praises of Israel," or "Thou holy, sancte, inhabitant, the praise," (St. Jerome) or, as the plural intimates, the source and object of all "the praises of Israel," (Haydock) and of the Church. (Worthington) --- This may be connected with the preceding, or following verse. Thou art in the midst of us, so that thou canst not be ignorant of my situation, like the idols; or thou hast shewn great favours to our ancestors, ver. 5. Theodoret and St. Jerome seem to take these words to be addressed by the Father or by the prophet to Jesus Christ, who inhabited a body so free from sin. (Calmet) Confounded. He interests his Father, by calling to mind the ancient patriarchs, (Ecclesiasticus ii. 11.; Berthier) who obtained their requests. (Worthington) No man. Hebrew ish, "a great man," vir, (Montanus) so far from being treated as a nobleman, I am not even respected as one of the meanest of men, (Haydock) --- "Why not a man?" says St. Augustine, "because he is God. Why a worm? because a mortal, born of the flesh, without generation." The ancient naturalists supposed that worms were not generated; and though this be now deemed inaccurate, the Fathers applied this notion to confirm the doctrine of our Saviour's being born of a virgin, which had been clearly revealed. (Calmet) --- People. God afforded Christ no exterior (Haydock) or common consolation, while the wicked persecutors treated him as a worm. (Worthington) --- The rights of humanity are respected in the greatest criminals. But the enemies of our Lord added insult to torments, Isaias lii. 14. (Berthier) --- It would be difficult to apply this to David. For even in the depth of his misery, when reviled by Semei, and dishonoured by Absalom, he was attended by the priests, and by a powerful army. (Calmet) All. This often denotes only the greatest number. (St. Jerome) --- For surely the blessed Virgin, and some others, must be excepted. (Haydock) --- But almost all joined in persecuting Christ, (Worthington) while his disciples left him. (Calmet) --- These two verses are quoted by the three first evangelists. --- Spoken. Hebrew, "opened or distorted." (Berthier) --- "They shoot out the lip." (Protestants) --- These signs and expressions (Haydock) mark the greatest contempt, ver. 14., and Job xvi. 4., &c. 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) Womb. David might say this as a figure of Christ, in consequence of the many favours which he had received. (Theodoret) (Calmet) --- But none could use these expressions with propriety, but Jesus Christ, who had no man for his father, and who had the perfect use of reason, so that he could call God his God from the very first. All others are born children of wrath, except the blessed Virgin, whose privilege was still the fruit of redemption. (Berthier) --- She conceived and bore her son, remaining a pure virgin. (Eusebius; St. Athanasius; &c.) --- The synagogue rejected the Messias, but God received him, and made him head of the Church. (St. Augustine) Cast. This custom is noticed, (Genesis xxx. 3.) and frequently in Homer. Thou art my only Father, (Calmet) as I am born miraculously, and have been hitherto protected. I now suffer death, but thou wilt raise me to life again, Psalm xv. 9. (Worthington) Help. This Christ might say a little before he expired, foreseeing the distress of his Church, (Calmet) or he might use these words in his agony; (St. Jerome) as this agrees with the sequel. (Calmet) --- Almost all have abandoned me; and those who would, are not able to protect me. (Worthington) Calves. The insolent Jews and soldiers. --- Bulls. The more inveterate enemies, the priests and Pharisees. (St. Augustine, &c.) --- Hebrew, "strong bulls of Basan," (Protestants) a fertile country east of the Jordan, where the finest cattle were found, Amos iv. 1. (Calmet)