Ver. 1. Himself, as David wrote it by inspiration. W. --- Sept. Comp. "It is without a title in Heb.." S. Paul (Heb. iv. 7.) quotes it as the work of David. But this is only done incidentally, and it may have been written by the descendants of Moses, (Ps. lxxxix. C.) as the apostle only says, in David, (H.) referring to the psalter, which the common opinion attributed to him. C. --- This opinion, it must be owned, acquires hereby great authority, (H.) as an inspired writer could not mistake; and Calmet himself, on the epistle to the Heb. doubts not but as the drift of the apostle requires, he attributed this psalm to David. Bert. T. vi. --- It might be used in the removal of the ark (Muis.) and contains an exhortation to the Jews to return to the service of God, under king Josias, (Theod.) or after the captivity, (C.) or at the preaching of the gospel. Euseb. --- The Church adopts the version of the Roman psalter in her office books, as they were corrected by S. Pius V. and this psalm was considered as a hymn at the beginning of matins, though the Vulg. is retained in other parts. C. --- The variations are not material. H. --- But this shews that the Church does not condemn every deviation from the Vulgate. Bell. Diss. --- Saviour. S. Jer. "to the rock, our Jesus." H. --- He who created us, has also been our Saviour. W.

Ver. 2. Come. Earlier than usual, (M.) before the day be far spent; prÃ¦occupemus, to shew our diligence in prayer, (H.) and to obtain God's favour, as Amam was first at the palace of Assuerus. Est. vi. 4. --- This sentence has probably determined the Church to place it at the beginning of matins. C. --- Let not others get before us in performing this duty. H. --- We cannot prevent God's grace by an good works, since without it we can do nothing (W.) as we ought. Con. Trid. --- Thanksgiving. S. Jer. lit. "in confession." H. --- The same word, exomologhsei, is used for sacramental confession; (Bert.) and this, or at least contrition, (H.) ought to go before our expressions of praise. Eccli. xv. 9. Theod. S. Jer. --- The prophet exhorts us both to lament and to praise. S. Aug. Bert. --- Psalms and music. W.

Ver. 3. Gods. Sept. Comp. "the earth." But the best editions agree with us, and God must be acknowledged superior to all angels, &c. Some copies of the Sept. S. Aug. &c. add, "for the Lord will not cast off his people," (C.) which seems to be taken from Ps. xciii. 14. Bert.

Ver. 4. Ends. Heb. "depths." --- Are his. This is grandeur, that "he beholds," as in the Rom. psalter. Bert. Is. xl. 15. and xlv. 18. --- Virgil (Geor. 4.) says:

Deum, namque ire per omnes

Terrasque et tractusque maris, cÅ“lumque profundum.

Ver. 5. Formed. Like a potter, plasmaverunt, (S. Jer. C.) or "have laid the foundations of the dry land." S. Aug. Brev. Rom. H.

Ver. 6. And weep. Heb. also, "bend the knee;" though this sense would seem less proper, after he had mentioned prostration. Tears of contrition and tenderness may accompany our canticles. Bert. --- Kneeling in prayer is a posture pleasing ot God. Phil. ii. W.

Ver. 7. The Lord is not in the Heb. or Sept. Bert. --- The people. Rom. Psal. and Syriac, "his people, and the sheep of his pasture, taken from Ps. xcix. 3. C. --- God is the only shepherd, who creates his sheep. Bert. --- He feedeth us, and it is most just that we should adore him. W.

Ver. 8. To-day. S. Paul beautifully illustrates this passage, Heb. iv. H. --- He follows not the present Heb. punctuation, which would join half this verse with the preceding. --- His. God speaks of the Messias according to the apostle, who intimates that to-day comprises all the life of man. Heb. xxxvii. 13. Bert. --- Harden not. Man is the author of his own obduracy, (Theod.) which God only permits. S. Aug. C. --- We have free will, and may resist God's grace, as we may also consent to it, and thus co-operate to our first justification. Trid. Ses. vi. 5. W. --- The captives (C.) and first Christians were exhorted not to imitate the depravity of the ancient Jews. H. --- Though a man may have frequently resisted the Holy Ghost, he may still repent. W.

Ver. 9. Provocation, (irritatione.) Rom. Brev. exacerbatione. Heb. meriba, "contradiction," (S. Jer. H.) at Raphidim; (Ex. xvii. 7.) unless this be styled temptation, (Massa) and the former provocation was that at Cades, Num. xx. 13. C. --- The Israelites murmured frequently. But that rebellion which too place at the return of the spies, and which causes God to swear that the guilty should never enter the land of promise, seems to be chiefly meant. Num. xiv. Bert. --- They murmured on account of the desire of what and flesh-meat, though they were abundantly supplied with manna, which answered every purpose. Thus some require to communicate under both kinds, as if one did not contain as much as both. W. --- Proved me; to know by experience if I were so powerful as to work miracles; and I condescended to gratify them, (C.) or I have done it already. M.

Ver. 10. Offended. Heb. and Sept. "disgusted." Rom. Psal. S. Aug. &c. "I was very near to;" (C.) ready to punish, and eye-witness of their infidelity. S. Paul reads proswcqisa, infensus fui, "I was against, or disgusted with," and seems to refer the forty years to the Jews, who saw God's works. H. --- But there is a variation in the Greek copies, as some omit, For which cause; and Heb. iii. 10. and v. 17, intimates, that the indignation of God was roused for forty years, at intervals, as often as the people rebelled. Bert. --- The apostle also plainly shews, that this psalm was written long after that period, and consequently not by Moses, as the Jews would now assert. He limiteth a certain day, saying in David: To-day, after so long a time, &c. Heb. iv. 7. W. --- Always. Heb. "a people of those who err in the heart are they." Mont. H.

Ver. 11. So. Psalter Rom. and Milan, "to whom." Both occur in S. Paul, and answer the Heb. asher, (Bert.) quibus. S. Jer. --- Not. Lit. "if they shall." The Israelites were excluded from a settled abode in Chanaan, on account of their repeated transgressions, particularly at Cades; (Num. xiv.) and Christians, who do not continue faithful to the law of Jesus Christ, can never expect to enter heaven. Heb. iii. and iv. W. --- David made the like observation to his subjects; and clearly speaks of the heavenly repose to which the virtuous alone are entitled. H. --- S. Paul takes great pains to inculcate this truth, and shews that the return from captivity could not answer the import of the promises made by David in God's name. Bert. H.