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A psalm for David. Rejoice in the Lord, O ye just: praise becometh the upright.

Ver. 1.  David.  There is no title in Heb.; and the Greek copies vary.  This psalm may be considered as a continuation of the former, with the last verse of which it may be well connected.  C.

 

--- Some suppose that David composed it after he had been rescued from the giant Jesbibenob.  v. 16.  1 Par. xx. 4.  Ferrand.

 

--- It is not certain that he is the author; but as other psalms without a title are ascribed to him, we have no reason to deny that he wrote this.  Bert.

 

--- Many explain it as a thanksgiving of Ezechias.  Theod. &c.

 

--- But we need not refer it to any particular event.  C.

 

--- Upright.  But it is not seemly in the mouth of a sinner.  Eccli. xv. 9.  W.  Ps. lxix. 16.  C.


PSALM XXXII.  (EXULTATE JUSTI.)

An exhortation to praise God, and to trust in him.


2 Give praise to the Lord on the harp; sing to him with the psaltery, the instrument of ten strings.

Ver. 2.  Psaltery.  Heb. nebel, (H.) which does not resemble the modern psaltery.  C.

 

--- We must carefully observe mortification, and the decalogue.  W.


3 Sing to him a new canticle, sing well unto him with a loud noise.

Ver. 3.  New.  Interesting, like the canticle of the lamb, or of redemption, Apoc.  Public worship and music are very useful, when performed with attention.  Bert.

 

--- The prophet invites all to praise God for the blessings granted by Christ in the new law.  W.

 

--- Noise, proceeding from the heart, the cry of which alone penetrates heaven.  H.


4 For the word of the Lord is right, and all his works are done with faithfulness.

Ver. 4.  Faithfulness.  He always fulfils his promises, and his laws are just; (W.) therefore he deserves our praise.  C.  Ps. cxliv. 13.)


5 He loveth mercy and judgment; the earth is full of the mercy of the Lord.

Ver. 5.  Judgment.  God joins these virtues together, (W.) as we ought to do. H.  Lu. vi. 36.  Mat. v. 48.

 

--- He punishes the wicked, and rewards the good.  But his mercy displays itself on the earth, as there is no misery in heaven.  S. Aug.

 

--- Its effects appear more since the coming of our Saviour.  C.


6 By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth:

Ver. 6.  Mouth, by his command.  Euthym.  Gen. i. 6.

 

--- The Fathers here find the blessed Trinity expressed; (C.  M.) and the Council of Trent admonishes us to follow their unanimous interpretation, which is here adopted by Baumbgarte, a Prot. 1719.  S. John informs us that all was made by the Word, from whom the Father and the Holy Spirit cannot be separated.  Bert.

 

--- Seneca (consol. 8.) seems to have had some idea of this mystery.  Quisquis formator universi fuit, sive ille Deus est potens omnium; sive incorporalis Ratio, ingentium operum artifex; sive divinus Spiritus, per omnia maxima et minima æquali intentione diffusus.  The power of them may designate the stars and angels, which the Heb. styles "the army" of heaven.  Is. xxiv. 21.  Mat. xxvi. 53.  C.

 

--- The word of God is omnipotent, (W.) "the Creator...both of visible and invisible things."  Nic. Creed.  H.

 

--- Calvin rejects this proof of the Trinity as weak, (Amama) as he did not like the word Trinity, nor perhaps the mystery itself.  H.



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7 Gathering together the waters of the sea, as in a vessel; laying up the depths in storehouses.

Ver. 7.  As in.  This is agreeable to S. Aug. and some ancient psalters; though the Sept. have "like a bottle" made of leather, wsei askon.  Moderns would translate, "like a heap."  But Sym. and S. Jer. agree with us, (see Ps. lxxvii. 13.  C.) as well as the Chal. and Houbigant.  God has made the bed of the sea capable of containing such quantities of water, some of which evaporate and descend again from the clouds, to make the earth fruitful.  Yet many take no notice of this admirable economy.  Bert.

 

--- Theodoret and S. Athanasius understand the clouds to be meant by this vessel; but the former sentiment seems better.  These waters, as well as hail, &c. are instruments of God's vengeance.  Deut. xxxii. 34.  The depths have the same import.  God calls them forth at pleasure, (Amos v. 8.  Gen. vii. 11.) and confines them within bounds.   Job xxxviii. 11.



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8 Let all the earth fear the Lord, and let all the inhabitants of the world be in awe of him. 9 For he spoke and they were made: he commanded and they were created.

Ver. 9.  Created.  Heb. "on foot," to express God's absolute dominion.  C.

 

--- This passage shews that bra means properly created out of nothing.  Gen. i.  Matter did not exist before God spoke.  Bert.



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10 The Lord bringeth to naught the counsels of nations; and he rejecteth the devices of people, and casteth away the counsels of princes.

Ver. 10.  And...princes.  This seems to be lost in Heb. as all the Greeks have recognised it.  Bert.

 

--- God prepares the causes and means when he forms his decrees, which are wholly independent.  He is not forced to wait for a favourable opportunity.  C.

 

--- He confounded the tongues at Babel, and his absolute decrees are always executed.  W.



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11 But the counsel of the Lord standeth for ever: the thoughts of his heart to all generations. 12 Blessed is the nation whose God is the Lord: the people whom he hath chosen for his inheritance.

Ver. 12.  Inheritance, in opposition to the Gentiles.  1 Pet. ii. 9.  Bert.

 

--- God made choice particularly of the Jews, as he does now of Christians.  W.


13 The Lord hath looked from heaven: he hath beheld all the sons of men. 14 From his habitation which he hath prepared, he hath looked upon all that dwell on the earth.

Ver. 14.  Prepared.  S. Jer. "from his most established throne;" whence he beholds all the conduct of men, (C.) though he fill all places, and work in all.  Bert.

 

--- His power and wisdom (v. 15.) are infinite.  W.


15 He who hath made the hearts of every one of them: who understandeth all their works.

Ver. 15.  Every one, sigillatim.  Heb. yachad, means also "together;" whence the Origenists inferred (H.) that all souls were made at first with Adam.  S. Jer.

 

--- Thus they explained how they came to be all infected.  Bert.

 

--- But God rather creates them when he infuses them into the body.  Carthus.  H.

 

--- S. Aug. could never decide this important question.  This text only proves that God is equally Creator of all; (Eccli. xviii. 1.  C.) and He alone made the hearts and souls of all men, as katamonaV implies.  Ps. iv. 10. and Geneb.  Amama.


16 The king is not saved by a great army: nor shall the giant be saved by his own great strength.

Ver. 16.  Giant.  Or Heb. "strong man."  Monarchs and the stoutest men have been overthrown by Providence, like Pharao and Sennacherib, and the giant Og.  C.

 

--- History proves that great armies have not always gained the victory.  Ps. lxv. 13. and cxlvi. 10.  Bert.


17 Vain is the horse for safety: neither shall he be saved by the abundance of his strength.

Ver. 17.  Safety.  Either of himself or his master.  W.  Prov. xxi. 31.

 

--- This can only be attributed to God's protection.  v. 18.


18 Behold the eyes of the Lord are on them that fear him: and on them that hope in his mercy. 19 To deliver their souls from death; and feed them in famine. 20 Our soul waiteth for the Lord: for he is our helper and protector.

Ver. 20.  Waiteth.  Heb. "longeth."  H.

 

--- Protector.  Heb. "shield."  Infidels deride the confidence of the just, as an effect of pride, supposing it is beneath the dignity of God to take notice of so small a creature, which he governs so many worlds.  But if there be other worlds besides this, God is sufficient for all; (Bert.) and he will not neglect the work which his hands have deigned to form.  H.


21 For in him our heart shall rejoice: and in his holy name we have trusted. 22 Let thy mercy, O Lord, be upon us, as we have hoped in thee.

Ver. 22.  Thee.  All-perfect Being, shew thy protection to all who trust in thee.  W.

 

--- He who wishes to receive much, ought to increase his hopes.  C.

 

--- "Who is so full of hope as boldly to say, by my hope measure thy mercy?"  Theod,


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