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The unfolding of thy words gives light; it imparts understanding to the simple…Make thy face shine upon thy servant, and teach me thy statutes

Archive for November 6th, 2016

St Rober Bellarmine’s Commentary on Psalms 9

Posted by Dim Bulb on November 6, 2016

Note: In his commentary St Robert followed the Septuagint and Vulgate which treated Psalms 9 and 10 as a single, unified piece. Although most modern scholars contend that this is correct, most modern translations continue to separate this psalm into two pieces (following the Massoretic text). To avoid confusion I too will follow the modern division. One should also be aware that verse numbering of the psalms can differ. This is due to the fact that some scholars/translations give a verse number to psalm titles, others do not.

Psalm 9

Ps 9:1 Unto the end, for the hidden things of the Son. A psalm for David.

Ps 9:2 I will give praise to thee, O Lord, with my whole heart: I will relate all thy wonders.

The matter of the Psalm is here proposed, viz., the praise of God for his wonderful works. The words, “With my whole heart,” signify the subject to be praised is one of the highest importance, and, therefore, to be done with all his might and affections. The words, “All thy wonders” imply that the subject of his praise is so expansive as to comprehend in one view all the wonderful works of God. Such, in reality, was the redemption of man; a work of infinite mercy, in which are comprehended all the beneficent acts of God, as the apostle has it, Ephesians 1, “To establish all things in Christ;” that is, to comprehend, to reduce everything into one sum through him.

Ps 9:3 I will be glad, and rejoice in thee: I will sing to thy name, O thou most high.

The same sentiment, in different language, or, perhaps, rather an explanation; as if he said, with exultation and joy will I confess to thee, with joy in my heart and exultation in my exterior, thus confessing with all my affections. Playing on the harp before thee, O Most High, will I relate all thy wonders, chanting them to thy glory.

Ps 9:4 When my enemy shall be turned back: they shall be weakened, and perish before thy face.

He begins to narrate the victory of Christ over the devil and his satellites, and speaks in the person of the entire Church. “When my enemy shall be turned back,” that means, when my enemy, the devil, flying from your face, shall begin to turn back, then all his soldiers “Shall be weakened, and perish;” that is to say, the moment they see their leader to fly, they will become unnerved, will fly, scatter as if they had been actually destroyed. Of such flight the Lord himself speaks in the gospel, Jn. 12, “Now is the judgment of the world, now shall the prince of this world be cast out.”

Ps 9:5 For thou hast maintained my judgment and my cause: thou hast sat on the throne, who judgest justice.

A reason assigned for the devil’s flight and the scattering of his forces; for you, my Lord, the Son of God, “hast maintained my judgment and my cause;” that is, you have put an end to the litigation, the struggle, and the contest between mankind, or the Church and the devil. For the devil maintained that mankind was justly held in bondage by him, and therefore harassed it in a most tyrannical manner, until Christ, by his sufferings on the cross, thereby atoning for man, put an end to the struggle; hence the expression, “Thou hast sat on the throne, who judgest justice,” meaning the cross, as St. Leo has it, in his eighth Sermon on the Passion of our Lord: “O unspeakable glory of the passion, in which are united the judgment seat of God, the judgment of the world, and the power of the crucified;” and these are in reality the occult things of the Son, which by some are prefixed as a title to this Psalm. For he who, to all appearance, seemed to be guilty and was suffering punishment in the greatest ignominy, at that very moment was sitting on his throne, “judged justice,” that is, judged most justly, inasmuch as now that the price had been paid, man was delivered, and the devil despoiled of his dominion over him, and actually, as the apostle has it, Col. 2, “Blotting out the handwriting of the decree which was against us, which was contrary to us, and the same he took out of the way, fastening it to the cross.”

Ps 9:6 Thou hast rebuked the Gentiles, and the wicked one hath perished; thou hast blotted out their name for ever and ever.

The devil having been subdued through the cross, Christ our Lord, through his apostles, “rebuked the gentiles,” “convicting the world of sin, of justice, and of judgment,” as the Lord himself foretold: and in such manner “The wicked one hath perished;” that is the wickedness of idolatry perished, and man from impiety was brought to love God. Which was effected not only among the impious of that time, but Christ so entirely destroyed idolatry and the religion of the gentiles forever, that it can never appear again, having been plucked out from the roots. A thing we see already fulfilled, the Jews themselves, who were most prone to idolatry, having never attempted to return to it. “Forever and ever,” to signify true, real eternity, having no end, for fear any one should suppose that a very long time, but still a definite one, was intended.

Ps 9:7 The swords of the enemy have failed unto the end: and their cities thou hast destroyed. Their memory hath perished with a noise:

A reason assigned for idolatry not being likely to return, inasmuch as the power of the devil and his strongholds had disappeared, and he has no means of carrying on an offensive or a defensive warfare, “His swords having failed”—“unto the end;” that is, thoroughly, without a single exception—not one remaining. By “the swords of the enemy” we may also understand the temptations, or suggestions, which may be looked upon as the words of the devil, in the same sense that the apostle calls the word of God, “The sword of the Spirit.” The same apostle calls the temptations of the devil, “weapons of fire;” and such weapons are said “to have failed,” because they cannot injure those armed in the faith of Jesus Christ. In which sense, St. Anthony, in his life of St. Athanasius, quoted this very passage, proving therefrom that the temptations of the devil are most easily repulsed by the sign of the cross. By “their cities” may be understood all infidels, in whom the devil dwells without disturbance; these were destroyed by Christ when he put down idolatry. Our Lord himself seems to have this in view when he says, in Lk. 11, “When a strong man armed keepeth his court, those things which he possessed are in peace. But if a stronger than he come upon him, and overcome him, he will take away all his armor, wherein he trusted, and will distribute his spoils.” When the devil held possession, everything he possessed was in peace; because, while man is in a state of infidelity, he is always in the power of the devil, however morally good his life may have been, as has been the case with many pagan philosophers. But Christ, having got possession, by the extirpation of infidelity and the introduction of the knowledge of the true God, the devil lost his all. “Their memory has perished with a noise;” that is to say, the memory of idolatry, idolaters, and of the whole kingdom of Satan has perished amidst much noise and confusion. For the whole world resisted Christ; the most powerful kings and emperors sought to stand up for and defend their idols; but the more the world raged, the more idolatry tottered, and the remembrance of it was being blotted out; and, finally, the cessation of persecution was succeeded by a total destruction of idolatry.

Ps 9:8 But the Lord remaineth for ever. He hath prepared his throne in judgment:

Christ’s memory, on the contrary, will never fade after his death and resurrection. “All power in heaven and on earth was given to him,” which David alludes to here; as if he said, after such contest with the devil, the Lord “Hath prepared,” or, as the Hebrew has it, established “His throne in judgment;” that is, for the purpose of judging; and he, the Prince of the kings of the earth, “Shall judge the world;” meaning the people of the whole world, “In equity and justice,” two words used synonymously. Christ is said to sit in judgment on the world, though there may be many wicked and infidel princes in the world in rebellion against him, but who can, however, devise nothing—do nothing against his will and permission.

Ps 9:9 And he shall judge the world in equity, he shall judge the people in justice.
Ps 9:10 And the Lord is become a refuge for the poor: a helper in due time in tribulation.

From the fact of Christ’s being the future ruler, to govern with supreme justice, he infers the poor, who are usually oppressed by the great, will have great consolation. Let the poor fear no longer, for the Lord, sitting in heaven, “Is become a refuge” to them; and, furthermore, “A helper in due time in tribulation;” that is, when necessity may require it. For the divine help never comes so opportunely, as when we are overwhelmed in trouble, with no human being to console us; and this promise will be most surely fulfilled to all who truly seek and fear God; and therefore, he adds:

Ps 9:11 And let them trust in thee who know thy name: for thou hast not forsaken them that seek thee, O Lord.

The prophet speaks now in the third, instead of the first person, a thing he often does, from some new inspiration. With great justice can all “Who know your name;” that is to say, not only by the sound of it, but in reality; and fully understand the significance of it, and thence know the power and the mercy of God, put their confidence in you in all their difficulties. Much more so can your friends, “Since thou hast not forsaken;” that is, you never have forsaken “Those that seek thee.” By those “That seek him” he means those that covet his grace, and with all their heart seek to please him.

Ps 9:12 Sing ye to the Lord, who dwelleth in Sion: declare his ways among the Gentiles:

After a fervent appeal to God, he makes one to man in the same spirit; exhorting them too, to praise God, and to bring others to do so. The Lord is said “To dwell in Sion,” for there was the “Ark of the testament,” and “The place of prayer;” and this is put in here by way of apposition, that the true God may be distinguished from the false, who dwell in caves and the shrines of the gentiles. The word “ways” comprehends the thoughts, counsels, plans, inventions, the wonderful works of God, that are so resplendent in the redemption of man. Thus the meaning of the whole verse is: Sing to God a hymn of praise; announce to the gentiles his wonderful designs, his wonderful wisdom; and, in consequence, his wonderful works, that all nations, when they hear them, may unite in his praise.

Ps 9:13 For requiring their blood, he hath remembered them: he hath not forgotten the cry of the poor.

The prophet returns to what he previously asserted: namely, that the Lord was a “Just Judge,” the “Refuge of the poor in tribulation;” and takes up an objection that may be possibly raised, to wit, the fact of our seeing the poor, however pious, persecuted by the wealthy, sometimes even unto death. The answer is, “Praise God,” says he, “for though he sometimes seems to forget his poor,” such is not the case. “For requiring;” that is to say, inquiring into their daily actions, and examining them severally. “Their blood he hath remembered, he hath not forgotten the cry of the poor,” who, in their persecutions, had appealed to him; which recollection of their sufferings will appear in its own time, when the punishment of the oppressors and the glory of the oppressed shall be declared.

Ps 9:14 Have mercy on me, O Lord: see my humiliation which I suffer from my enemies.

Having thanked God for past favors, he now asks his assistance, in present and future difficulties. The prayer of the Church against her visible and invisible enemies. “Have mercy on me, O Lord, see my humiliation,” that is, my total prostration, caused by my enemies.

Ps 9:15 Thou that liftest me up from the gates of death, that I may declare all thy praises in the gates of the daughter of Sion.

The first part of this verse has a connection with the verse preceding. The meaning is, “Have mercy on me, O Lord, see my humiliation;” you, O Lord, “That liftest me up from the gates of death,” meaning you that keep me far removed from the gates of death. Those gates are supposed to be very deep; for the prophet does not allude to the death of the body, but to the death of the soul by sin, or everlasting death; and, therefore, he makes use of the word “Exalt,” to be far removed from the said gates. By the “Gates of death,” or of hell, the multitude of our infernal enemies would seem to be implied. The great body of the Jewish people were wont to assemble at the gates, whether for matters of justice or any other public business, and thus the word “Gates” got to signify a large assemblage of the people. Hence, we have in Matthew, “The gates of hell shall not prevail against her;” and in the last chapter of Ecclesiasticus, “From the gates of tribulation that have encompassed me.” And here we may note the beauty of the contrast between the gates of death, and the gates of the daughter of Sion or Jerusalem; the former are in the lowest bottom; the latter, on a high mountain: in the former are assembled the evil spirits; in the latter the people of God: from the gates of the former come forth nothing but temptations and war, that lead to death; the gates of the latter “Are built on peace;” for Jerusalem “Has put peace as its boundary;” and it is named as “The vision of peace.” The Church, then, “Is lifted up from the gates of death,” to announce God’s praise, “In the gates of the daughter of Sion;” which means being delivered from all temptations that may lead her to eternal death; to acknowledge the great grace conferred on her by her liberator, and to praise him with the Angels of God, who are in the gates of the heavenly Jerusalem.

Ps 9:16 I will rejoice in thy salvation: the Gentiles have stuck fast in the destruction which they prepared. Their foot hath been taken in the very snare which they hid.

Having been liberated from the “gates of death,” “I will rejoice in thy salvation;” that is, in the salvation you bestowed on me; since “the gentiles who laid a snare for me” have been caught in the very snare they laid, as they would in the deepest mud, from whence they cannot extricate themselves; in other words, their persecution did much harm to them, none to me; and the same may be said not only of their open and avowed persecution, but also of their private persecution, which, “like a snare, they laid for me.” May be too, that the avowed persecutions of Diocletian and others of the Roman emperors, and the disguised persecutions of Julian the Apostate, and other heretical emperors, are here intended.

Ps 9:17 The Lord shall be known when he executeth judgments: the sinner hath been caught in the works of his own hands.

From this wonderful dispensation of Providence, who turns the arms and the wiles of the wicked on themselves, David gathers that God will come to be known. “The Lord shall be known when he executeth judgment;” that is, his judgments will be so admired that he will be known to be the true and supreme God; and mainly, through his providence in causing the sinner “to be caught in the works of his own hands:” namely, when he falls into “the destruction he had prepared for others,” and “the snare which he had hid for them.”

Ps 9:18 The wicked shall be turned into hell, all the nations that forget God.

To be taken as a prophecy, not as an imprecation. “Shall be turned,” means in the Hebrew, “shall return;” which is applied to sinners, inasmuch as the devil, when he seduced them, made them his slaves; and, therefore, they will return to him. For God created man in innocence: the devil made him a sinner. As our Savior, in Jn. 8, says, “You are from your father, the devil.” The latter part of the verse, “all the nations that forget God,” declares who the sinners are that “will return to hell:” namely, all those “who forget God.” For the forgetting of God is the root of all sin; for he who sins turns away from God unto the creature.

Ps 9:19 For the poor man shall not be forgotten to the end: the patience of the poor shall not perish for ever.

Sinners, therefore, who are in the habit of oppressing the poor will be cast into hell; for God, sooner or later, will avenge their wrongs; for, though he may seem to forget them for a time, “he does not forget them to the end,” but will one time remember them; and, therefore, “the patience of the poor shall not perish forever.” When the patience of the poor is said not to perish, it does not mean that their patience in itself will be everlasting; but that it will in its effects, inasmuch as its reward will be everlasting.

Ps 9:20 Arise, O Lord, let not man be strengthened: let the Gentiles be judged in thy sight.

Having predicted the final ruin of the wicked, he now asks for their coercion. “Arise, O Lord, let not man be strengthened;” that is, let not man, a handful of dust, prevail against God, his Creator. “Let the gentiles be judged in thy sight;” meaning, let judgment issue against them, as we have in another Psalm, “Judge them, O God.”

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St Robert Bellarmine’s Commentary on Psalm 8

Posted by Dim Bulb on November 6, 2016

Psalm 8

Ps 8:1 Unto the end, for the presses: a psalm for David.

Ps 8:2 O Lord, our Lord, how admirable is thy name in the whole earth! For thy magnificence is elevated above the heavens.

Reflecting on God’s greatness, the prophet is wrapped in admiration at the idea of a God, so great in himself, condescending to look upon or to heap such and so many favors on man, a thing of dust and ashes. “O Lord,” says he, who art the source of all being, whence all created things are derived; and, therefore, “Our Lord,” that is to say, thou art Lord of all, “how admirable is thy name in the whole earth!” how wonderful is thy glory, or the good fame of thy name diffused through the whole world, to the great admiration of all who care to reflect on it. Isaias, chap. 6, says the same in other language: “The whole earth is full of his glory.” He calls the name of God admirable, because though the admirers may be few, when few reflect on God’s works; however, the name is most worthy of admiration when all creatures constantly praise the Creator in the sense that all beautiful productions are said to praise the producer, and in such wise the whole earth is full of the glory of God; for whatever is on earth, even to the minutest particle, declares the infinite power and wisdom of the Creator. “For thy magnificence is elevated above the heavens.” A reason why God’s name should be so admirable on earth, inasmuch as his magnificence is elevated above the heavens, that is, cannot be contained by them; it is such that the whole world cannot contain it. “His glory covered the heavens, and the earth is full of his praise,” Habacuc chap. 3. The magnificence of great princes is estimated from their expensive manner of living, their building great cities or palaces, their keeping up great retinues or armies, or their distribution of great presents. God created the universe for a palace, having the earth for its pavement, the heavens for its roof. He feeds all living things, who are beyond counting. He has already bestowed on the angels and saints, who are the most numerous, and will hereafter on the just, a most ample kingdom, not temporal but eternal. Truly great, then, is his magnificence.

Ps 8:3 Out of the mouth of infants and of sucklings thou hast perfected praise, because of thy enemies, that thou mayst destroy the enemy and the avenger.

An answer to an objection likely to be raised. If the glory of God so fill the earth and his magnificence be elevated above the heavens, how comes it that all do not know and praise him? The answer is, that God does not condescend to be known or praised by the proud, who presume on their own strength, but by the humble and the little ones, according to Mt. 11, “I confess to thee, Father, because thou hast hidden these things from the wise and the prudent, and hast revealed them to the little ones.” Hence, God’s glory and greatness are greatly increased, when he is known only by those he wishes should know him. This verse may have a double meaning. First, to understand infants and sucklings as meaning mankind, who really are such, when compared to the Angels, when there is question of understanding divine matters; and the sense would be from the mouth of mortals you have perfected praise, revealing your glory to them, “because of thy enemies;” that is, to confound the rebellious angels. “That thou mayest destroy the enemy and the avenger;” that is, that you may outwit the wisdom of your primary enemy, the devil, and his defenders, or avengers, the host of his followers, the reprobate angels. Secondly, by “infants and sucklings,” may be understood humble people, little ones in their own eyes, and not versed in the science of the world; like many of the prophets and apostles, and a great number of monks and holy virgins, and mere children too, who, in early years, have so perfectly understood the glory of God, that they had no hesitation in spilling their blood for it. In such sense did our Savior quote this very Psalm, Mt. 21, “Have you never read that from the mouth of infants and sucklings he hath perfected praise?” By enemies are meant the wise ones of this world, and their apologists, who, with all their knowledge of God, have not glorified him as such, and, therefore, “became vain in their thoughts,” as St. Paul expresses it.

Ps 8:4 For I will behold thy heavens, the works of thy fingers: the moon and the stars which thou hast founded.

Holy David ranks himself here among the infants and sucklings praising God; as if he were to say, here is one, a humble shepherd, to chant your praise. “For I will behold the heavens;” that is, I will attentively consider that wonderful work of yours, and praise you the Creator of such a work. He makes use of the phrase, “the works of thy fingers;” as much as to say, formed by your fingers, not by your arms, to show with what facility they were created by God; and furthermore, that valuable and precious works, not requiring labor but skill, are generally the work of the fingers and not of the arms. Mention is not made of the sun here, for it was mostly at night that David would so turn to contemplation; that being the time most meet for it. “At midnight I rose to confess to thee,” Ps. 118; and in Ps. 62, “I will meditate on thee in the morning;” and Isaias, chap. 62. “My soul hath longed for thee in the night.” It is at night that the heavens are seen embellished with the moon and stars, “Which thou hast founded;” all created from nothing, raised by you from the foundation without having had any previous existence.

Ps 8:5 What is man, that thou art mindful of him? or the son of man, that thou visitest him?

The greatness of God, in himself, having been established, he now proceeds to extol his greatness towards man. “What is man,” that you, the Creator of heaven and earth, deign to remember him? as if he said the greatest favor possible to be conferred on man, who is mere dust and ashes, is the bare remembrance of him by God; and as such remembrance is not a naked one, but with a view to confer favors on man, he adds, by way of explanation, “or the son of man that thou visitest him?” Man, and the son of man, mean the same, unless one would raise an uncalled for distinction, by saying that the words, “son of man,” are used to show the divine favors were not conferred on the first man to the exclusion of his posterity. The word “visitest him,” implies the special providence God has for all men, especially that which he displayed, by coming into the world, assuming human flesh, “being seen on earth, and conversing among men,” Baruch 3. Such is, properly speaking, the visitation alluded to in Lk. 1. “Blessed is the Lord God of Israel, who has visited and redeemed his people;” and subsequently, same chapter, “The orient from on high hath visited us.” Such visitation could not but elicit, “What is man that thou art mindful of him? Or the son of man that thou visitest him?”

Ps 8:6 Thou hast made him a little less than the angels, thou hast crowned him with glory and honour:

This verse has a double meaning, a literal and an allegorical. In the literal sense, three favors of God to the human race are enumerated. First, being created by God of so noble a nature as to be very little less than that of the Angels. Secondly, to be so distinguished in honor and glory beyond all other creatures, inasmuch as he has been made to the image and likeness of God, and endowed with reason and free will. Thirdly, from the power and dominion over all things, especially animals, that have been conferred by God upon him; and, therefore, he adds:

Ps 8:7 And hast set him over the works of thy hands.
Ps 8:8 Thou hast subjected all things under his feet, all sheep and oxen: moreover, the beasts also of the fields.
Ps 8:9 The birds of the air, and the fishes of the sea, that pass through the paths of the sea.

By sheep and oxen are meant all domestic animals: by the beasts of the field are meant wild animals. The birds of the air, and the fish of the sea, are easily understood, including the monsters as well as the fish of the sea. To come now to the allegorical sense of the preceding verses, which is quite certain, and intended by God, if we believe St. Paul, in Heb. 2, and 1 Cor. 15, the meaning is, that Christ, man, by that most remarkable visitation of God; that is to say, by the incarnation of the Word, was made less than the Angels in some degree, by his passion, as would appear from the Angels coming to comfort him in his passion, whereas Angels are immortal, and exempt from all suffering; and, however, Christ suffered and died then and there. Absolutely speaking, however, Christ was always superior to the Angels, and superior in every respect. That was shown clearly, when he “was crowned with honor and glory;” that is to say, when in his resurrection in a glorious and immortal body, and by his wonderful ascension, he was exalted above all God’s works, to the right hand of his Father. All things are subject to him, without exception, “except him” as the apostle, 1 Cor. 13, says, “Who has subjected everything to him.” His principal subjects are, first, human beings, believers, included in “sheep and oxen,” subjects and prelates; and unbelievers, under the head of “The beasts of the field.” “Then Angels, superior to mankind, come under the head of the birds of the air, that rise aloft, and constantly chant the praises of God. Finally, the fishes of the sea represent the evil spirits, who, from the lowest abyss are insensible to God’s praise, and revel in the meanest and lowest dissipation.

Ps 8:10 O Lord, our Lord, how admirable is thy name in the whole earth!

A repetition of the first verse, as if he said, how justly I set out with the exclamation, “O Lord our Lord, how admirable is thy name in all the earth.”

Posted in Bible, Catholic, Notes on the Lectionary, NOTES ON THE PSALMS, Scripture, St Robert Bellarmine | Tagged: , , , , , | Leave a Comment »

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