Silent. I have chosen thee for my judge and protector. (Calmet) --- Pronounce sentence if they be in the right; and if not, rescue me from their fury. (Haydock) PSALM XXXIV. (JUDICA DOMINE ME.) David, in the person of Christ, prayeth against his persecutors: prophetically foreshewing the punishments that shall fall upon them. Attentive. Hebrew, "watch over." He implores present assistance. (Berthier) Thy. Many copies read "my," with St. Augustine, Euthymius, &c. But thy agrees with the Roman (Calmet) and Alexandrian Septuagint and Hebrew. (Haydock) It is well, occurs only once in Hebrew, which may be imperfect, as many versions supply the second. (Berthier) --- Mind, as we could have desired. Protestants, "Oh, (marginal note adds ah) so would we have it." (Haydock) --- Things go on well according to our mind. (Menochius) Great. St. Augustine reads, "malicious." (Calmet) --- At the day of judgment the wicked will be condemned. (Worthington) --- If this judgment were not to take place, religion would be a fable: as impiety is not always punished in this world. (Berthier) Them. The blessed in eternal glory. (Worthington) --- Justice. Or wish that sentence may be pronounced in my favour. (Calmet) --- Delight. Hebrew, "who delights." (St. Jerome) (Haydock) --- But the Greek interpreters read as we do. (Berthier) Meditate. Hebrew word is used to signify speaking with refection. (Calmet) Himself. Psalm is understood. It is expressed in St. Ambrose and St. Jerome, (Calmet) and is the Alexandrian Septuagint. (Haydock) --- Eusebius improperly assigns the cause of the omission to the piece being of a moral nature. Many suppose it refers to Saul, who had promised that he would give ear no more to the detractors of David, when the latter restored to him his spear and cup, 1 Kings xxvi. (Theodoret, &c.) --- But it seems rather to express the sentiments of the captives at Babylon, like the Psalms x., xi., xiii., and lii. (Calmet) --- David gloried in the title of servant of the Lord, though he bore the sceptre, Psalm xvii., (Berthier) and Psalm cxv. 16. (Menochius) --- He applies this instruction to himself, and to all in the lowest stations. (Worthington) Himself. Hebrew libbi, "in my heart." But this is visibly incorrect, and we should substitute lobu, as St. Jerome, Chaldean, Syriac, &c., have done. (Calmet) --- Yet Symmachus translates, "concerning the disorder of the impious within, my heart has said, there," &c. Hebrew may also signify, "the transgression of the wicked saith within my heart." (Protestants) (Haydock) --- I am inwardly convinced how great the malice of the wicked may be. It touches me to the very heart. Both senses are good. The wicked are bent on evil, and this fills the virtuous with grief. (Berthier) --- Eyes. They sin publicly, (Psalm xiii. 1.; Calmet) and on purpose, preferring vice before virtue, (Worthington) and constantly bent on doing evil, so that they become odious to all. (Menochius) Unto hatred. That is, hateful to God (Challoner) and man; (Haydock) or that he may be able to hurt, as Hebrew also may insinuate. (Berthier) --- Septuagint, "to find and hate his iniquity." But he acts not with sincerity. He wishes to defend his evil ways. (St. Augustine, &c.) --- He still flatters himself with impunity, Psalm ix. 25., or x. 11. To find, often means to punish, Genesis xliv. 16., &c. (Calmet) --- God frequently abandons those who sin through malice. (Worthington) Well, to those in distress, Psalm xl. 2. Though wise enough in worldly concerns, he seemed quite ignorant when any virtuous actions were proposed. (Calmet) --- Sometimes ignorance is excusable when a person does his best to obtain knowledge. But when he is negligent, the ignorance is gross, and sinful in proportion to the importance of the thing. If one desire to be ignorant to prevent remorse, this only increases the guilt, and God often leaves such destitute of the ordinary graces which he gives to others; so that they fall into a reprobate sense, and into more horrible sins. (Worthington) Set himself, "persevering" in wickedness. (St. Augustine) Clouds. The mercy of God is great, and his fidelity indisputable. Some think these were concealed till the coming of the Messias; (Psalm lxxxiv. 11.; St. Bernard) and many of the Fathers accuse Aristotle of confining Providence to the regions above the moon, by perverting this text. (Clement of Alexandria, strom. 5., &c.) --- But Gesner has produced 30 passages from that author which prove both a general and particular Providence. (Calmet) --- God does not leave the most wilful sinner without some good motions, and sufficient grace, that they may repent if they do not harden their own hearts. He has promised such helps, and is most faithful and desirous to receive again the penitent sinner. (Worthington) Of God. A title which is often given to things of superior excellence. So divine condimenta of Plautus, (Pseudol.) denote ragouts or sauces of the best quality; (Haydock) and sacra fames of Virgil, means great hunger. See Jonas iii. 3., Canticle of Canticles viii. 6. --- Deep. After praising the mercy of God, the psalmist expresses his admiration of his inscrutable justice, Romans xi. 33. (Calmet) --- Preserve, salvabis. The latter are designed only for man's benefit, and will end with time. (Haydock) --- But man is destined for eternal happiness, ver. 9. (Calmet) --- God wishes the salvation of both the learned and of the stupid, (St. Jerome; Worthington) of the Jew and Gentile, (Arnob.; 1 Timothy iv. 10.) of good and bad. He makes his sun to shine on both, Matthew v. 45. (Eusebius) (Piscator) (Calmet) O how. So the Hebrew and Septuagint read; quemadmodum may also (Berthier) signify "as." God has given such proofs of his great mercies to all. (Haydock) --- Of men. People must lay aside their stupidity and resemblance with brutes, to obtain the eternal joys which are prepared for men. (Worthington) House. In the temple, (Calmet) or in the Church of God. (St. Ambrose) --- The pleasures enjoyed by this communion of saints, (Haydock) is but a foretaste of what may be expected in heaven. (Calmet) With thee, Lord, is the fountain of life, Jesus Christ. --- See light, of the Holy Ghost. (St. Ambrose) (Theodoret) --- We shall see thee, Father of light, in thy Son. (Origen, Prin. i. 1.) (Calmet) --- The saints behold in the light of God all that they can desire to know; and of course they will not be unacquainted with our wants and petitions, though they have not the asses' ears of Calvin. (Haydock) --- Light and life denote all happiness. (Calmet) --- The psalmist might have a sublime idea of these pleasures. (Berthier) --- But none will presently understand their excellence till they are put in possession of them. (Haydock) Mercy and justice, are here of the same import. (Bellarmine) (Muis) --- Deliver us from captivity, and extend thy mercies to all thy people. (Calmet) --- Heart. Many who have sufficient learning, are destitute of this better quality. The right of heart are always more knowing than those who are only learned in speculation, and puffed up with pride. (Berthier) Sinner. Hebrew and Septuagint, "sinners," who are always striving to supplant the just by pride and evil example. (Berthier) --- Let me not listen to their wicked advice. (St. Augustine) --- Let not the enemy invade our country any more. (Calmet) --- The just may pray that no bad example or pride may place an obstacle to his salvation. (Worthington) There. The devil fell by pride, and man by his persuasion. Neither could escape punishment. (Worthington) --- There, in heaven, (St. Jerome) and in paradise, pride proved fatal; (Calmet) while it will be punished in hell. (St. Ambrose) --- Pride and injustice will entail destruction upon our persecutors. Babylon shall shortly fall a prey to Cyrus. (Calmet) --- Stand. Hebrew kum, "rise again." The proud are seldom converted, (Berthier) and the rebel angels had no redress. (Menochius) PSALM XXXV. (DIXIT .) The malice of sinners, and the goodness of God. Himself. Hebrew has simply, "for David," (Calmet) as well as the Greek of the Vatican. "It is a mistake in Bellanger to say in general that the Greek adds "a psalm," since this is true only with respect to the edition of Aldus and Complutensian, says Berthier. But he is not quite accurate, as Erasmus inserts "a psalm" in his edition of St. Jerome's Septuagint; and the Alexandrian copy, which is equally famous with that of the Vatican, has [unto the end, a psalm] for David. Grabe has indeed marked all but the last word as a peculiarity, or not to be found in Origen's copy. But he has published his edition with such accuracy, that we may distinguish what his manuscript contained from other interpolations. It were to be wished that the same attention had been paid to the Vatican copy. But hitherto all the editors have taken the liberty to make alterations without specifying where; so that we can have no security that we ever quote the real manuscript of the Vatican. The learned prefect, Zacagni, gives abundant proof of this in his letter to Grabe, which has been published by Kennicott, Diss. 2. Yet any of these editions may be quoted as the Greek or Septuagint, as we have yet no copy perfectly authentic: and the learned are not even agreed which standard ought to be followed. If that which presents the greatest number of Origen's corrections be preferable, the Alexandrians manuscript must bear away the psalm . If the reverse, the glory must be given to its rival in the Vatican, which approaches the nearest to the Greek: koine, or to the edition of St. Lucian. See Kennicott. These remarks may be of service, as Berthier often seems inclined to place the Vatican edition on the same level as the Latin Vulgate. (Haydock) --- This psalm is alphabetical. The Syriac, Septuagint, &c., read, (ver. 28) the unjust, &c., avilim; a word which seems now to be deficient in the Hebrew, which has no verse beginning with a. (Calmet) --- Some other derangement has taken place. (Houbigant) --- The verses might be so divided as to begin every second verse with a fresh letter, and so to retain 42 verses. See ver. 7., and 20. The matter is of no great importance. The prophet has comprised several duties in alphabetical order, to help the memory, (Berthier) and to excite attention. (Worthington) --- He may predict the death of Saul, (Rabbins) or hint at the rebellion of Absalom in his old age; (ver. 25.; Ferrand) or rather he may comfort the captives at Babylon, promising them liberty, and denouncing the fall of their oppressors, above ten times. He admonishes them not to be scandalized at the distress of the just, and the prosperity of the wicked. (Calmet) --- Emulous. Hebrew, "Fret not thyself." (Protestants) "Mingle not with;" (Berthier; Pagnin) "contend not." (St. Jerome) (Haydock) --- Envy. Their splendour is deceitful. (Calmet) --- Be not, therefore, seduced (Haydock) to imitate the wicked (Menochius) nor offended, that they should prosper here. (Worthington) Wither. Hebrew, "be cut down." (Calmet) --- Fall. Hebrew, "wither." (St. Jerome) (Haydock) --- This admirably describes the transient glory of sinners, Isaias xl. 6., and James i. 10. (Calmet) --- All life is short. (Worthington) (1 Peter i. 24.) (Menochius) Riches. Septuagint and Houbigant read emune, "abundance." Hebrew begins with a. The sense is much the same. (Berthier) --- "Thou shalt feed on faith," (St. Jerome) or "incessantly." (Symmachus) --- The Jews entertained the greatest desire of the promised land. (Calmet) --- It may here denote our soul, (Origen) the Church, (St. Augustine) the Scriptures, (St. Athanasius) or heaven. (St. Jerome, &c.) (Calmet) --- Trust in God and be content. He will give thee what is requisite. (Worthington) Heart. Provided they be rational. (St. Augustine) --- He will enable thee to repose in peace, and to taste innocent pleasures in the Lord. (Calmet) Commit. Literally, "lay open." Hebrew, "roll." (Haydock) --- This expresses the most unbounded confidence, Psalm liv. 23., and Proverbs xvi. 3. --- Do it. Whatever may be proper. He will display thy justice, (ver. 6.) and free the from anxiety, (Calmet) taking care of thee, 1 Peter v. 7. (Menochius) Day. This will appear at the last judgment. (St. Augustine) Be. Hebrew dom, begins only this verse with d. The other letters occupy two verses, (Berthier) the second of which may commence with any of the letters. (Haydock) --- "Be silent to the Lord; wait upon Him." (St. Jerome) (Haydock) --- If he should suffer thee to be afflicted, envy not those who are in a more prosperous condition, nor give way to indignation, ver. 8. (Calmet) --- None can be truly subjected to God, who do not comply with his laws and pray. (Origen) (St. Augustine) --- We must wait patiently for his aid, Lamentations iii. 26., and Isaias xxx. 15. "Allow the gods to judge what's best for us." (Juvenal, Sat. 13.) (Haydock) Evil. Repining (Menochius) at the ways of Providence, &c. (Calmet) (ver. 1.) --- Reflect on God's will. (Haydock) --- Laboras; sed in via Dei. (St. Augustine) --- Hebrew, "be not angry nevertheless ( ac, a word which Houbigant deems useless) to do evil;" (Montanus) or "against the wicked," (Prin. dis.) as lehareah may be perhaps signified; though it is more usually taken for a verb, as the points decide. (Berthier) Land of the living. (Worthington) --- David knew that many truly pious people would never obtain riches in the land of Chanaan, even though they might have remained there, if the nation had been faithful. He therefore comforts them with the prospect of a better land. If this were not the meaning, the Church would put these canticles in the mouth of her children to little purpose. (Berthier) While. Till the day of judgment. (Origen; St. Ambrose) --- And shalt. Hebrew, "and it shall not be. " (Protestants) "it, or he shall not subsist." (St. Jerome) (Haydock) --- The state of the wicked is not therefore so enviable. The captives witnessed the fall of the great Colossus, the empire of the Babylonians. (Calmet) Meek. Hebrew hanavim, also means "the afflicted." (Berthier) --- Captives, ye shall be reinstated in your dear country. Our Saviour alludes to this text, (Matthew v. 4.) and the Fathers beautifully explain it of heaven. (Eusebius; St. Augustine) (Calmet) --- What is now become of those who have heretofore filled the world with tumult and bloodshed to obtain dominion! They are confined to the land where everlasting horror and on order dwells. They would wish they had never existed, as our Saviour mentions; while those who passed through life unknown, or despised, but always seeking God, are now arrived at the summit of all their wishes. (Haydock) --- O holy religion! thou explainest all these things. The just have ceased to exist: but their better part has inherited the land of the living. Yet a little while, and all will be in order, and in its proper place; though that of the wicked deserves not the name. (Berthier) Watch. Hebrew, "plot against." (Haydock) --- Teeth. In rage to destroy him, (Calmet) whose virtue is a continual censure of his impiety. (Haydock)