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) or Hebrew Psalm x. Ver. 11. End. God delays for a time; but he will punish. (Calmet) --- Religion lays open all the sophisms of infidelity. (Berthier) or Hebrew Psalm x. Ver. 14. 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] [Hebrew Psalm x.] ver. 9, 10. Protestants, "the poor committeth himself to thee." (Haydock) or Hebrew Psalm x. Ver. 15. 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, [Hebrew Psalm x.] ver. 4. (Calmet) --- He shall be utterly exterminated, Psalm xxxvi. (Menochius) --- No vestige of his magnificent works, founded on injustice, shall remain. (Haydock) or Hebrew Psalm x. Ver. 16. 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, except 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) or Hebrew Psalm x. Ver. 17. 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) or Hebrew Psalm x. Ver. 18. 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) Hebrew Lamnatseach lidavid, (Haydock) "to the master of music or, or to David." (Calmet) --- St. Jerome supplies the word psalm. That David, or any other, should give the title of master of music to so great a prince may seem strange; and therefore the Vulgate may perhaps be as accurate. St. Jerome and Pagnin have "to the victor of David." Almost all agree that he composed this psalm (Haydock) when he began to be persecuted by Saul. He expresses his confidence in God; when his friends advised him to flee. (Calmet) --- The Fathers take hence occasion to caution the faithful against the insidious speeches of those who pretend that they can procure greater security than the Church affords, (Haydock) and that they teach a doctrine of greater perfection. (Sts. Augustine, Jerome, &c.) (Calmet) How. My friends.... say, &c. (Worthington) --- To the. Hebrew now, "to your mountain," as the words are joined which were formerly divided, while a v has been lost, and another placed instead of i, as we may gather from the ancient interpreters. (Chaldean; Syriac; St. Jerome, &c.) --- Most people suppose that David's friends exhort him to withdraw: but he waits for the divine order. Others think (Calmet) that these are the words of his enemies, who wished to fill him with dismay, that he might retire among the Gentiles, and adore their idols, 1 Kings xxvi. 19. (Mariana) --- Sparrow. Hebrew tsipor, any little "bird." (Haydock) (Proverbs xxvii. 8.) (Menochius) --- Heretics false style their conventicles the mountains. (St. Augustine) (Worthington) Quiver. Hebrew, "on the string," ready to shoot. (Calmet) --- But yether (Haydock) means "abundance," and may be well understood of the quiver. (Berthier) --- Persecutors use all rigour, though they disguise the real cause of their resentment against the innocent. (Worthington) --- Dark. Septuagint add "moon." (Menochius) Made. In choosing me for king, Hebrew, "the foundations are, or shall be destroyed; and what shall the just do? or, what has the just man done?" The foundations, both of religion and of the kingdom, depend on God's ordinances, as the Septuagint well explain. (Berthier) --- Pagnin has, "the nets;" St. Jerome, "the laws." In these days of infidelity and rebellion, the just must experience the greatest perplexity. (Haydock) --- If faith be lost, who shall be just? (Berthier) --- Persecutors, and especially heretics, pull down what others have built. (Worthington) Heaven. This is the source of my confidence. (Calmet) --- The admirable mother of the Machabees suggested this consoling motive, (Berthier) to strengthen her youngest son, 2 Machabees vii. 28. Heaven is the temple of the Lord, (Haydock) though the tabernacle may be so styled here. See Psalm x. 8. (Calmet) --- The poor man is not in Hebrew but it is chiefly of him that the psalmist speaks; (Berthier) and the Septuagint and Arabic (Calmet) seem to (Haydock) have read it. Eliphaz remarks, that God does not disregard human affairs, as the wicked supposed, Job xxii. 12. (Calmet) --- If his eyes seem to be shut, his providence watcheth. (Worthington) Trieth, interrogat, which is rendered by examine, ver. 5. (Haydock) --- God juridically questions all, (Calmet) and makes them give an exact account of themselves, even of every idle word. (Haydock) --- The word also means that he punishes, or chastises. (Calmet) --- Hebrew, "the Lord trieth the just, but his soul hateth the wicked, and the lover of iniquity." (St. Jerome, &c.) (Haydock) --- Yet the original may be explained in the sense of the Septuagint which is more beautiful and instructive; as the sinner will hardly believe that he is his own greatest enemy. (Berthier) --- By continuing in sin he brings damnation on his soul. (Worthington) Snares. Wonderful expression! The wicked cannot escape. (Haydock) --- Brimstone, as he did upon Sodom, Genesis xix. 4., and Jude 7. --- Cup. At feasts, each person (Calmet) had his portion and his own cup. Dreadful indeed is the inheritance of the wicked. See Psalm xv. 5. (Berthier) --- If God spare for a time, He must at last punish severely. (Worthington) Righteousness. As, on the other hand, (Haydock) the upright shall behold God, (Matthew v. 8.) while the wicked shall be driven into darkness (Calmet) for all eternity. In vain do modern sophists pretend that hell will not last for ever because God is incapable of revenge, or of delighting in the torture of his creatures. They use the word revenge in a wrong sense. (Berthier) --- God is not subject to any passion; but his justice requires that those should be eternally punished, whose will is always impious. (Haydock) --- Can they shew that there will be room for repentance in the other world? (Berthier) or that the wicked would make use of it, if granted, since they would not repent as long as they lived? By the same arguments, they might as well prove that God could not punish at all. (Haydock) (Daniel iii. 27.)