Psalms 13

Verse 1. Fool: the man of the most depraved morals, the atheist and deist. There have always been (Bert.) such pests of society. Bible.—David has refuted them again. Psalms 52. Bert.—Some have imagined that this psalm was composed in consequence of the blasphemies of Rabsaces, (4 Kennicott. 18:32. Theodoret, and so forth) or of the Babylonians. Calmet.—The Fathers explain it of Jesus Christ, denied by the Jews, and so forth—Heart. This must be strangely corrupted, before the mouth can utter such impiety. Bible.—No God. Chal. “no power of God on earth.” Elohim denotes particularly “judges.” There have been a few philosophers who have denied the existence of God; and more who have called in question his Providence: though this amounts to the same thing. But the number of those who confess God with the mouth, and deny him by their works, is immense. Bible.—These live as if there were no judge. Calmet.—By sin they come at last to think there is none to govern the world. Worthington.—Plato (Leg. 10.) acknowledged that three sorts of people offend God; those who deny him; who say that He does not mind human affairs; or those who think that presents may prevail on him to connive at their wickedness. It is doubtful whether the mind can ever be so darkened as to believe that there is no God. Bert.—The heart may wish there were none to punish its impiety. Bible.—Libertinage or pride gives birth to so many infidels. They have begun by reducing conscience to silence. Their arguments only tend to destroy.—No, not one, is not in Hebrew Septuagint and so forth except in verse 3. Calmet.—Yet it occurs in the Vatican Sept, which is the best. Bert. Calmet.—“They are become abominable, with earnestness there is none who doth good.” Saint Jerome Bible.—Or they sin designedly and with affectation. Calmet.—All are unable to do good without the Redeemer. Worthington.—Some explain this of mankind in general, as all are born in sin. David refers also to actual and habitual sinners. Bert.—Saint Paul (Romans 3) proves from this text, and Isaiah 59:7, that all stand in need of grace and faith, and cannot be saved either by the law of nature or of Moses. But it does not follow that faith alone will save, or that the most just are still wicked, as Calvin and Beza falsely expound the Scriptures. For the prophets speak of those who were not yet justified, teaching that all mankind were once in sin, and could not be justified but by Christ. At the same time, they assert that, when they are justified, they must serve justice to bear fruit, and obtain happiness. Romans 6. These points are well explained by Saint Augustine: (de Sp. et lit. i. 9.) “The just are justified freely by his grace,” not by the law or will; though this is not effected without the will, and so forth The same holy doctor (chapter 27) observes, that the just do not live free from all venial sins, and yet remain in the state of salvation; while the wicked continue in the state of damnation, though they do some good works. Worthington.

Verse 2. God. Those only who seek God, understand their real interests. Bible.—The pagans, and particularly those of Babylon, lived in the greatest dissolution, so as to call loudly for vengeance, verse 5. Calmet.—Both the understanding and the will were gone astray. Bert.

Verse 3. Unprofitable. Without faith in Christ, none have meritorious works. Worthington.—Not one. Such was the condition of the world before Christ, as all were born in sin. “No one,” says Saint Augustine “can do good, except he shew the method.” All were immersed in ruin, “except the holy Virgin, concerning whom, for the honour of the Lord, I would have no question at all, in treating of sins.” Saint Augustine de Nat. et Grat. con. Pelag. xxxvii. 44. Calmet.—The Council of Trent approves of this reserve, when speaking of original sin. Our Saviour is the source of this privilege, and much more out of the question. He could not be guilty of any sort of transgression. He was in all things like to us, excepting sin. Bible.—Their, and so forth What follows to shall not, (verse 4) occurs in Saint Paul; (Romans 3:11, 12, 13.) whence S. Jerom supposes that it has been inserted here, though the apostle took the quotations from different parts of scripture. Praef. in 16. Isai. He informs us, that all the Greek commentators marked it as not found in Hebrew or the Septuagint “except in the Vulg. or κοινη, which varied in different parts of the world.” There seems to be no reason why it should have been omitted designedly, whereas some might insert it, through the false notion that Saint Paul had taken it from this psalm. Calmet.—The Hebrew is not therefore mutilated, but the Vulg. redundant. Amama.—Yet this is not absolutely clear. We find the quotation in the Rom. Septuagint which is the most correct; (Bert.) though some prefer the Alex. MSS. Bible.—It is also in the Arab. and Ethiopic versions; so that it might have been in Saint Paul’s copy. Our Saviour read a passage from Isaias, which is not extant. Luke 4:19. Bert.—S. Justin, Saint Augustine and so forth agree with the Vulg.; and Lindan mentions a Hebrew copy which had these verses, though the learned have reason to think that this Hebrew was of a modern date. Calmet.—Prot. 1577, inserted these three verses, ( Worthington.) which they now omit.—Sepulchre. They are never satisfied with destruction, ( Bible.) and with vexing others. Worthington.—We bear in ourselves the seed of corruption, which can be prevented from growing up only by the grace of Jesus Christ. Bert.—Perdition is from thyself, O Israel. Bible.

Verse 4. Know my just providence, though they would fain keep it out of sight, (verse 1) that they may indulge their passions. Bible.—My people. These we may conclude, were just; (Bert.) at least in comparison with their cruel oppressors, ( Bible.) who made it their daily practice to injure them, (Saint Augustine) as they could do it with facility. Numbers 19:9. Proverbs 30:14. Mic. 3:2. Calmet.—The prophet, in God’s name, complains of their eagerness to hurt the good. Worthington.

Verse 5. Where. This expression refers to there, which is in Hebrew though this last part of the verse is wanting. Capel.—It is in Psalms 52:6., and this renders the former omission (verse 3) more credible. Bert.—When Cyrus approached to besiege Babylon, Nabonides, the king, met him, and gave him battle; but losing the victory, he, in a panic, retreated to Borsippe, and abandoned the defence of his capital. Beros. apud Jos. con. App. l. The citizens were in the utmost consternation. Isaiah 13 and 21., and so forth Calmet.—But the wicked tremble at the prospect of temporal losses, ( Menochius.) and at shadows, while they boldly affront the Deity. Unbelievers find difficulties in the Catholic doctrines, which are frequently attributed to their own mistakes. Bible.—The pagans would not believe in God, but trembled before idols; which cannot hurt the faithful. Worthington.

Verse 6. Man, who wished sincerely to practise his religion, like Daniel, and so forth Such you have persecuted, and hence God has filled you with alarms, and will punish you. Calmet.—Some persevere in justice, amid the general contagion and insults of men. Worthington.