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 intimates 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.) or Hebrew Psalm x. Ver. 1. [ Psalm x. according to the Hebrews. ] 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. or Hebrew Psalm x. Ver. 2. 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, [Hebrew Psalm x.] ver. 3. (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) or Hebrew Psalm x. Ver. 3. 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) or Hebrew Psalm x. Ver. 4. Seek to regain his favour, (Worthington; Menochius) or rather (Haydock) he flatters himself that God will not punish him, [Hebrew Psalm x.] ver. 13. (Calmet). --- Multum irascitur, dum non exquirit. (St. Augustine) See Psalm xxxv. 5. or Hebrew Psalm x. Ver. 5. 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) or Hebrew Psalm x. Ver. 6. 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. or Hebrew Psalm x. Ver. 7. 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) or Hebrew Psalm x. Ver. 8. Rich. St. Jerome, "in the porches," is equivalent. Moderns translate, "villages," which Houbigant would change for a word signifying "ditches," without necessity. (Berthier) or Hebrew Psalm x. Ver. 9. Poor. "His eyes look round the strong," for aid; or "the poor," (Protestants) for destruction. See [Hebrew Psalm x.] ver. 14. or Hebrew Psalm x. Ver. 10. 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)