Watch. Hebrew, "plot against." (Haydock) --- Teeth. In rage to destroy him, (Calmet) whose virtue is a continual censure of his impiety. (Haydock) PSALM XXXVI. (NOLI \'c6MULARI.) An exhortation to despise this world; and the short prosperity of the wicked; and to trust in providence. Laugh. This expression is often used to denote the triumph of divine justice, whose day will set all right: that day (2 Timothy iv. 8.) which ought to be constantly before our eyes. (Berthier) --- God cannot indeed mock at any one. (Calmet) --- But the wicked "deserve scorn and vengeance." (Haydock) --- Digni sunt ut irrideantur in vindicta. (St. Jerome) --- The day of their judgment or condemnation is at hand, (Ezechiel xxi. 21., and 1 Kings xxvi. 10.; Haydock) when they will be sought for in vain (ver. 10.; Calmet) by their foolish admirers. They will seek to hide themselves from the indignation of the Lamb. Heart. Hebrew, "of way." Protestants, "such as be of upright conversation." Only those whose heart is pure, will observe the right path. (Haydock) Broken. In the form of imprecation, he foretells the event. (Worthington) --- Hebrew is in the future, to imply as much. (Berthier) Wicked. Hebrew, "of many wicked," or "of the impious great ones." (Haydock) --- What the just man hath, is preferable to the immense riches of sinners, acquired by injustice. In this sense Hesiod and Psittacus said, "half is more than all." The wicked are never satisfied, Ecclesiastes iv. 6., and Proverbs xiii. 25. Riches are a dangerous temptation, (Calmet) and the sentence is generally true, "every rich person is either unjust or the heir of one who has been such," (Haydock) aut h\'e6res injusti. (St. Jerome) --- It is difficult for the rich to enter heaven; and the unjust are certainly excluded. Yet if we confined our views to this world, it is evident that the rich may better procure the sweets of life. (Berthier) Arms of the body, brachia. All that they have admired perishes in death, (Calmet) while the just then possess true riches. Days, or "ways," according to some copies of Septuagint. (St. Augustine, &c.) God approves the conduct of the just. He takes notice of the time of their sufferings, and comforts them during life, (Calmet) yea, for ever. Because. Only this verse begins with c, as the seventh does with d. (Haydock) --- Smoke. All their riches shall vanish, and their works be disregarded by God. But they will not be annihilated, as they would desire; otherwise the justice of God would not be executed on them. (Berthier) --- There is a continual antithesis between the good and bad. The latter shall shortly lose all their splendour. "I fear, lest offending the gods, I may receive glory among men," said the poet Ibicus, (Calmet) conformably to our Saviour's declaration concerning the vain-glorious, they have received their reward, Matthew vi. 6. Hebrew, "shall be as the fat of lambs, consumed and reduced to smoke." (Haydock) --- St. Jerome seems to have read differently, "boasting like unicorns, they shall be consumed, as smoke, they shall be consumed." Syriac and Chaldean intimate that they shall be like victims, "fattened" for slaughter, and burnt. (Calmet) Give. Having both the will and the power to be liberal. (Haydock) --- "He shall lend without expecting any advantage, while the wicked falls into such misery as not to be able to pay his debts. This is not always the order of Providence. (Calmet) --- But the just is often enabled by economy to relieve his brethren, at the same time that the libertine wastes his estate, (Berthier) or at least unjustly defers to pay his debts. (Menochius) Bless him. The just, (ver. 21.; Prin. disc.) or rather the Lord, ver. 20. (Berthier) --- "Are blessed of him," &c. (St. Jerome) (Chaldean) (Haydock) With. Or by the decrees of the Lord. The Hebrew and Septuagint have, "By," Greek: para. (Berthier) --- God gives grace to do all good, (Proverbs xvi. 9.; Calmet) and likes the way which He points out. The just also find the greatest consolation in virtue. (Haydock) Him. To break the fall. Hebrew, "the Lord upholdeth him with his hand." (Protestants) (Haydock) --- The just man is like a courageous wrestler, who may slip, but yields not. (Origen; Eusebius) --- His fall is not mortal, (Calmet) though he may be guilty of venial sin, Proverbs xxiv. (Worthington) Seeking, in vain. (Haydock) --- Roman and Gothic Ps.[Psalters?] read, "wanting." This does not condemn the mendicant orders. (Menochius) --- Nothing was more unusual under the old law than the extreme distress of the just: yet Job and Lazarus were reduced to it. They were not, however, discontent. (Calmet) --- They found the bread of life in conformity to God's will, John iv. 34. (Haydock) --- Their souls were enriched with grace, which was never wanting, as the Fathers explain this passage. (Berthier) (Amos viii. 11.) --- It is certain that there were poor among the Jews; (Deuteronomy xv. 11.) and who would assert that they were all wicked, or the children of such? Yet the prophet had not witnessed (Calmet) any person renowned for virtue reduced to this condition, (Haydock) though he does not deny but it might be possible. (Calmet) --- The proposition may be restrained to those who have been very charitable, and who are not often thereby reduced to want, Daniel iv. 24. (Genebrard) (Menochius) --- But the word just is more comprehensive; and St. Paul gives several instances of persecuted saints (Hebrew xi.) which is confirmed by the parable, or rather by the history, of Lazarus. (Berthier) --- At any rate, the Church is never deprived of the word of God. (St. Augustine) (Worthington) Lendeth. "To receive interest," Greek: daneizei, from God, Proverbs xix. 17. (St. Augustine, &c.) (Calmet) --- He maketh know the divine word. (Origen) Dwell in the land of the living, rather than in that of promise, from which many just people were banished during the captivity. (Berthier) --- He who complies with these two conditions, will inherit heaven. (Worthington) Saints. Hebrew, "merciful ones." He will free them from captivity. (Calmet) --- Punished. This sentence seems to be improperly omitted in Hebrew, which otherwise neglects the letter a, as the Chaldean, Syriac, and St. Jerome do as well as a few copies of the Septuagint. The Roman edition with the Arabic and Ethiopic, reads Greek: amomoi ekdikethesontai, "the innocent shall be avenged," (Calmet) or "punished;" which is inaccurately put for Greek: anomoi ekdiochthesontai, the wicked shall be punished, or "expelled;" (Berthier) though Grabe prefers the former verb. (Haydock) --- St. Cyril acknowledges both readings. (Calmet) Supplanted. The devil shall have no advantage over the just, (Calmet) who aim constantly at perfection. (Origen) Death, mortificare. Some read perdere, or occidere. The wicked are constantly laying snares for destruction, (Calmet) and to draw others into mortal sin. (Worthington) Judged, "by him." Illi seems to be superfluous; (Berthier) or it implies that God will revise the sentence of wicked judges. (Haydock) --- The just have nothing to fear. God will pass an equitable sentence, and the condemnation of men shall do no harm. (Origen) --- The mistakes of human tribunals prove the necessity of a general judgment. See the truth of these maxims. (Calmet) --- While the wicked enjoy power they often conceal their injustice, which appears as soon as the veil is removed by death, when people cease to fear them. (Haydock) Cedars, &c. Septuagint have read differently from the present Hebrew and present a more beautiful sense. (Calmet) --- Protestants, "and spreading himself like a green bay-tree, (marginal note: or "a green tree that groweth in his own soil,") yet he passed away, and lo," &c. (Haydock) --- Ezrach, denotes an evergreen, (Rabbins) "a laurel covered with verdure." (Calmet) --- Houbigant has "a cedar," ezrach. I passed. This is better than the Hebrew, "it has passed," transivit, as a tree changes not its place, and all the ancient interpreters agree with us. (Berthier) --- His place, is not expressed in Hebrew. But it implies that every vestige of the proud is soon lost. This might serve to curb the violence of those who disturb mankind! (Haydock) --- The wicked may here refer to Nabuchodonosor, the devil, Judas, &c. (Calmet) --- We may behold the riches of sinners with our bodily eyes: but if we consider them with the eyes of faith, they presently vanish. (St. Ambrose; St. Augustine) Remnants, or rewards. (Worthington) --- Hebrew acharith, "the reward," (Pagnin) "the last end of man is peace," (Montanus; Haydock) or "the posterity (ver. 38.) of such a man shall be happy." (Calmet) --- "There are future things for the peaceful." (Symmachus) --- The expectations of the just are not confined to this world. They have something laid up for heaven, whereas the wicked have nothing. (Haydock) --- These lose all by death; and the thought makes them take refuge in the foolish hope of being annihilated. (Berthier) Together. At the last day, (Haydock) or all without exception shall perish; the wicked, with their posterity and riches. (Worthington) Salvation. This is an effect of God's grace. (Worthington) For a remembrance, viz., of our miseries and sins; and to be sung on the sabbath-day. (Challoner) --- This sabbath might also allude to the indolent rest which occasioned the fall of David, 2 Kings xi. 1. (Haydock) --- Hebrew mentions not the sabbath; and it is not known (Calmet) why the Septuagint made this addition. The prophet may have Christ suffering for our sins in view, (Berthier) though he probably composed this psalm, when he was afflicted with an illness after this fall. (Rab. Muis, &c.) (Calmet) --- It contains an excellent model for penitents, (Calmet) to enable them to regain peace of conscience, (St. Gregory) and paradise, from which they are banished by sin. (St. Augustine) --- This remembrance (Worthington) is most essential. (Haydock) Wrath. God is incapable of passion: but man deserves to be treated with the utmost rigour; and this David deprecates, begging that God would act rather like a physician in his regard. (Theodoret) (Calmet) --- The same petition occurs in psalm vi.; and this ought to caution people not to make imprecations, since God's judgments are so terrible. (Berthier) --- St. Augustine and St. Gregory explain this text of the fire of hell, and of purgatory, 1 Corinthians iii. 15. (Haydock) --- Though some be saved by the latter, "yet is that fire more grievous than whatever man can suffer in this life." (St. Augustine) --- "I esteem that transitory fire more intolerable than all present tribulation." (St. Gregory) (Worthington) --- We may therefore pray, "Here burn," &c., with the same St. Augustine who assures us, (Gen. con. Man. ii. 20.) that "he who cultivates not the field of his soul, will, after this life, experience either the fire of purgatory or eternal punishment." (Haydock) Arrows. Afflictions, (Worthington) or the word of God, which convert the sinner. (St. Augustine) --- The admonition of Nathan had made the deepest impression on David. [2 Kings xii.] He was also visited by sickness, like Job vi. 4., and xix. 21. Sins. These occasion my great affliction, when I reflect on thy justice. (Worthington) --- I chastise myself. (Eusebius) --- St. Augustine explains all this of original sin. (Calmet) --- Jesus bore the weight of all our sins, which are above our comprehension, ver. 5. (Berthier) Me. They press upon me like a deluge or huge weight. (Calmet) --- The sin of David had many aggravations. (Berthier) --- His punishment was also great. (Calmet) --- His spirit was almost overwhelmed, as the sins which are not bewailed, bring on other transgressions. (Worthington) --- It is not so much sin as the neglect of penance, which destroys men. (Berthier) --- This folly is here acknowledged by David. (Haydock) Foolishness, or sin. Shame has made me conceal the state of my soul; and hence evil has increased. (St. Jerome, &c.) (Calmet) --- The poisoned wound has infected other parts which were sound: (Worthington) chaburoth denotes sores, or "wounds still fresh or mortifying," (Haydock) rather than scars. (Menochius) --- All sin is properly styled foolishness, as no prudent man should commit any. (Origen) End. Hebrew, "exceedingly," while a person feels his state is not desperate. (Berthier) --- Sorrowful. Hebrew, "in black," which may refer either to the mourning attire, (Calmet) or to the "countenance." (Symmachus) --- Grief will allow me to take no rest. (Origen) --- I dare not look up to heaven, (Calmet) nor can I walk straight, to perform any good work (Worthington) of myself. (Haydock) Loins. Greek: Psoai, as the Alexandrian and Complutensian Septuagint read, though the Vatican has Greek: psuche, soul, (Haydock) with the Arabic, &c. --- Illusions. Hebrew nikle, "burning." (Pagnin) "shameful ulcer." (Houbigant) "Ignominy." (St. Jerome) (Haydock) --- David acknowledges that the irregular motions of concupiscence were an effect of his transgression. The Jews and Greeks place these sensations in the loins, 3 Kings viii. 10. Plato triplicem finxit animan, cujus principatum in capite, iram in pectore, cupiditatem subter pr\'e6cordia locavit. (Cicero, Tusc. 1.) (Calmet) --- Flesh. Concupiscence striving in me. Heart. I give vent to my inward grief by loud lamentations. Desire, to be restored to thy favour. (Worthington) --- Thou alone canst heal me. (Calmet) Troubled. Hebrew, "beats," palpitat. (Houbigant) --- Itself. Hebrew, "even they are," &c. (Haydock) --- I was no longer endued with the spirit of prophecy, (St. Basil) till my conversion, (St. Augustine) nor an object of favour. (Haydock) --- I was abandoned to myself, (Calmet) quitting thy light. (St. Ambrose) --- My eyes have been hurt by weeping (Haydock) and maladies, (Calmet) while my heart is become so corrupt, that I do not relish or discern spiritual things. (Haydock) --- The beauty of virtue, and the enormity of vice, do not strike me. (Menochius) Have. Hebrew, "over-against my wound (Haydock) or leprosy." (Calmet) Protestants, "stand aloof from my sore." (Haydock) --- But the original means rather "near to." Septuagint may have read u for i, in nighi. (Berthier) --- But Symmachus and St. Jerome translate, "stood against my leprosy, (Haydock) and my neighbour stood at a distance;" as if they had been afraid of the contagion. Job (xix. 13, 19.) makes the same complaints. (Calmet) --- These manners of worldlings may be seen in every age, and ought not to fill us with surprise. (Berthier) (John xv. 18.) --- David was abandoned by Achitophel, and by most of the tribe of Juda, (Theodoret) as our Saviour was by his disciples. (St. Augustine) Violence. Hebrew, "laid snares." This treatment might be expected from enemies, since friends proved so treacherous. (Haydock) --- They would willingly have slain David. The will is often put for the deed. (Calmet) --- Things. Endeavouring to engage me again in sin, being displeased because I have quitted their evil company; (Worthington) or they raise their fortune, by causing dissensions in the state. This might be well applied to the Pharisees, who persecuted Christ. Mouth. I utterly renounce all sin. (Worthington) --- David would make no reply to Semei, (Theodoret) nor our Saviour to Pilate. (Calmet) --- Silence is often the best defence. (Haydock) --- Eagerness to justify one's self, causes trouble and disedification. (Berthier) --- The prophet joins the deaf and dumb; as those who have naturally the former defect, are also afflicted with the latter. (Pliny, [Natural History?] x. 69.) (Haydock) Hoped. This was the reason of his silence. (Berthier) --- He knew that God was in a manner engaged to defend those (Calmet) who rely (Worthington) wholly on Him; and he declared such to be his disposition. (Haydock) --- Hear me. The same term thahane means, "wilt answer" (Montanus) as a judge and advocate. (Haydock) --- God will one day manifest the justice of his elect. (Berthier) For. On this account I turn to thee, and entreat thee not to suffer my enemies to gain the victory. (Worthington) --- My humble and earnest prayer is another motive of confidence. --- My enemies is not expressed in Hebrew. (Calmet) --- I decline saying any thing in my own defence, lest I should offend God. (Menochius) Scourges. Protestants, to "halt," letselah. (Haydock) --- St. Jerome ad plagas. Chaldean, "for calamity." (Berthier) See Psalm xxxiv. 15. I speak not through impatience, as I know that my sins deserve still more. (Calmet) --- I resign myself to thee. (Worthington) --- This was admirably verified in Jesus Christ, the victim for our sins. (Calmet) --- Before me. I cannot forget my transgression. (Haydock) Sin. Though Thou knowest all things, I will confess that I may be saved; and will meditate on what I have deserved. (Worthington) --- He goes to the source of his malady. (Calmet) --- "Be not secure after confession of thy sin, as being always ready to confess and to offend. Declare thy iniquities in such a manner as to take care on account of thy sin." (St. Augustine) --- Confession without repentance is only a mockery. (Haydock) Stronger. Hebrew, "strong, and they," &c. (Haydock) --- Art thou deaf to my cries? (Calmet) Detracted me, by insinuating that my repentance is hypocrisy. Another mode of detracting is by making known secret faults, (Worthington) as calumny imputes false ones. (Haydock) --- Goodness. Septuagint, "justice." Many Greek and Latin copies add: "They have rejected me, the beloved, (Theodoret; Arabic) as one dead, as an abomination." --- Forsake, ver. 22. (St. Ambrose) (Calmet) Attend. Hebrew, "hasten;" which is the sense of Greek: prosches, "attend." (Septuagint) (Haydock) PSALM XXXVII. (DOMINE NE IN FURORE.) A prayer of a penitent for the remission of his sins. The third penitential psalm. Idithun was one of the four chief masters of music, called Ethan, 1 Paralipomenon vi. 44., and Idithun, 1 Paralipomenon xvi. 41. Some think that he was the author of this psalm; but it was rather given to him by David to sing. (Calmet) --- The title shews that the psalms were designed for the public service of the Church, and not for David alone. (Berthier) --- This refers to the Christian Church, though some explain it of the Jews in captivity, (Worthington) with R. Salomon, while others think that it was composed during some of David's persecutions. It is connected with the preceding, and with the two next psalms. (Calmet) Tongue. The matter is very delicate and important, James iii. 2., Proverbs xviii. 21., Isaias xxxii. 17., and Ecclesiasticus xxii. 33., and xxviii. 28. --- Me, and was treating me with injustice and calumny. (Haydock) --- Chilo, the sage, said: "I know how to bear ill treatment," (Laertius 1.) and this is a proof of "the greatest wisdom and virtue." (Haydock) --- Greek: Outos kratistos. (Menander) (Calmet) --- Weak men seek revenge; but the wise resolve to govern their tongues, and do not stand up in their own just defence, though they be, therefore, more persecuted. (Worthington) Renewed. I was conscious of no offence against my enemies, (Haydock) but I reflected that I had forfeited my virtue, (Eusebius) and therefore gave vent to my grief. (Haydock) --- Being afraid of saying anything amiss, I refrained from saying what was good. But I perceived that this was wrong. (St. Augustine) --- I deprived myself of all pleasure. (Calmet) --- The seven first verses detail the arguments used by philosophers to comfort men, which all prove of little service. We must have recourse to God, ver. 8. (Berthier) Out. This alludes to his sorrow for his sins, (Origen) or to the fire of charity, which is enkindled by meditation on the last end, &c., (ver. 5.) or rather it means, that while he repressed his tongue, he could not but feel an inward zeal and indignation, (Calmet) in consequence of grief suppressed. (Worthington) --- See Jeremias xx. 9. (Menochius) End, as I desire to die, like Elias, 3 Kings xix. (Worthington) --- The just have frequently expressed such sentiments, to move God to pity, (Job vii. 1., and Psalm ci. 4.) though they wished to live, that they might praise God on earth, (Calmet) if it were his will. (Haydock) --- This text may indicate the impatience (Berthier) of the mere philosopher, (Haydock) or David desires to know to what a decree of perfection he must arrive. (Origen; St. Ambrose) Measurable. Hebrew, "of a hand's breadth." (Haydock) --- Symmachus, "a spithame, or twelve fingers' breadth," perhaps in allusion to the Greek proverb, a "spithame of life;" which denotes one very short. (Drusius) --- The Greek copies vary: some read, (Calmet) with the Vatican Greek: palaias, "ancient;" and others of the palestra with the Alexandrian Greek:palaistas, or "contentious." I am obliged always to wrestle with my adversaries. (Grotius) --- My days are short, and spent in conflicts. (Haydock) --- St. Chrysostom, St. Ambrose, &c., mention both. The former word is adopted by the Arabic, Ethiopic, &c. but the Hebrew has tephachoth, "of a palm," or four fingers' breadth; (Calmet) and St. Jerome breves, "short." (Haydock) --- Substance. St. Jerome, "life." Hebrew, "age." --- Living. Hebrew, "standing," how well soever he may seem to be established. Protestants, "at his best estate, is altogether vanity. Selah." (Haydock) --- The wisest of men confirms this at large, Ecclesiastes i. 1. (Calmet) (James iv. 14.) --- "What is this long while which has an end?" (Cicero, pro. Marcel.) (Menochius) Image, "of God." (St. Gregory, &c.) Hebrew, "in a shadow or darkness," where the fall of a leaf affrights him. Life is so short and miserable, why should we strive to heap up riches? (Calmet) --- For whom. Hebrew, "who shall gather," &c. (Haydock) --- The term is used respecting harvest rather than money. (Calmet) --- Hebrew has disquieted in the plural, and the rest of the words in the singular; but St. Jerome agrees with us, conturbatur....& ignorat cui dimittat ea. (Haydock) --- The prophet still utters complaints. One step farther is necessary to ensure peace. (Berthier) --- He acknowledges that his life is but a shadow, and what we ought not to grieve for temporal losses. (Worthington) Substance. Septuagint hypostasis. Hebrew, "hope." (Haydock) --- I can depend only on thee. (Calmet) Thou hast. Hebrew lo, "do not;" ne, or nonne; or "hast thou not made?" &c., as the following verse intimates. (Berthier) --- Thou hast suffered me to be reproached by the foolish, who prosper in this world. (Worthington) --- The fool may denote the devil, (St. Jerome; Origen) and all the lovers of iniquity. (Flaminius) (Calmet) It. St. Augustine reads "me," conformably to some copies of the Septuagint, Arabic, &c. (Calmet) --- He is at a loss to explain the reason of the prophet, and suggests that this perhaps ought to be referred to the following sentence, " Because thou hast made me, remove, " &c. (Haydock) --- Such is the inconvenience of having incorrect copies. (Amama) --- The Alexandrian and Vatican Septuagint both have me, (Haydock) which his omitted in Complutensian. (Calmet) --- David knew that he was scourged by divine Providence. (Worthington) In (thy) rebukes, belongs to the next verse in Hebrew and Septuagint, referring to man in general, unless the prophet mean himself. (Berthier) Spider. St. Jerome, "moth." Symmachus, "thou dissolvest like corruption his desirable thing;" (Haydock) which means the soul, (Berthier) or "beauty." (Protestants) Remorse of conscience and God's judgments make a man pine away. --- Disquieted is obelized in the Septuagint. (St. Jerome, ad Sun.) (Calmet) --- It is not found in the Alexandrian and Complutensian edition (Haydock) and seems to be taken from ver. 7. It does not alter the sense. (Berthier) --- "Man is vanity always." (St. Jerome) --- As a spider which has consumed its moisture, so he decays. (Worthington) Were. 1 Paralipomenon xxix. 15. I can expect aid from no other but thee. (Calmet) --- Heaven is our home. (Worthington) --- "Life is a travelling from home." (Plato in Axiocho.) More. In a state to do good. (Worthington) --- Grant me relief, Ecclesiastes ix. 10., and Job vii. 8. (Calmet)