Psalms 29

Verse 1. Dedication, when David sung after he had ( Bible.) built a magnificent palace, 2 Kennicott. 5. Worthington.—David’s ledavid, or “to David,” which some rather join with Psalm, (Muis) and explain the house of the tabernacle or temple; though it seems more probably to relate to the altar, which David erected, after the pestilence ( Calmet.) had destroyed 70,000. 2 Kennicott. 24:25. There seems to be nothing respecting a dedication in the psalm; whence we may conjecture that the title is not very authentic. The Greeks (Bert.) prefixed “unto the end,” in the Rom. Septuagint but not Grabe’s, and so forth Bible.—The Rabbins inform us that this psalm was used when people brought their first fruits to the temple, and that it will be sung at the dedication of the temple, which the expect the Messias will erect. Selden. Syn. iii. 13.—The Fathers explain it of Christ’s resurrection. Calmet.—It may be put in the mouth of a just man leaving this world. Bert.—The title of Psalm, most properly belongs to those which were played upon instruments; as a canticle refers to vocal music. When the instrument preceded, it was called A psalm of a canticle; as a canticle of a psalm intimated that man gave out the psalm, and instruments followed. Worthington.—These distinctions are given by Saint John Chrysostom and so forth Menochius.

Verse 2. Extol. Or publish thy great goodness and power, ( Bible.) in the same sense as we say Hallowed be thy name. Bert.—Though God can receive no increase of glory, we must shew our gratitude. Worthington.—Me. Thou hast not suffered my people to be wholly destroyed, nor myself to perish in consequence of my vain curiosity. Calmet.—David sings this psalm in thanksgiving for his many deliverances. Worthington.

Verse 3. Healed me. I expected to die every moment, and I had made choice of the scourge of pestilence, that I might not be more screened than my subjects, 2 Kennicott. 24:13. Calmet.

Verse 4. Hell. Preserving me from great dangers of sinning, ( Worthington.) or from death.—Saved. Hebrew “granted me life.” This may all be explained of Christ’s resurrection. Calmet.

Verse 5. Saints. Hebrew “who have obtained mercy.” Priests and faithful people come to return thanks, because God has turned away the scourge. Calmet.—Memory, or name. Exodus 3:15. Calmet.—It is from God, and not from ourselves, that holiness comes. Worthington.

Verse 6. Wrath, which is a short fury. Menochius. Isaiah 54:7.—Hebrew “momentary is his indignation;” or rather, “from his indignation comes destruction,” roga, as the Septuagint constantly ( Bible.) agree. Job 20:5. Isaiah 28:12. and so forth Calmet.—“The miseries which are inflicted, are in consequence of his indignation.” Prin. dis. Bert.—We are not miserable unless we have deserved it. Saint Augustine—Even in chastising, God considers our welfare. Worthington.—He takes no pleasure in our torments, but delights to crown us with life and happiness. Bible.—Eternal joys are the fruits of the short sorrows of this world, (Bert.) which is represented as one night or evening. Bible.—A few moments ago Jerusalem expected nothing but destruction. Thus the apostles grieved till Christ rose again; ( Calmet.) and the life of the just is a constant vicissitude of sorrow and of comfort. Worthington.

Verse 7. Moved. David thought himself invincible; and, out of vanity, ordered his subjects to be numbered. God shewed his displeasure only for three days, and all was in confusion, verse 8. Calmet.—Though we may imagine that we are firmly established, we must acknowledge that all our strength is derived from God, who sometimes leaves us to experience our own weakness. Worthington.

Verse 8. Beauty. So Septuagint and Syriac have read ledre, ( Calmet.) instead of leharri, “my mountain,” Sion, which David had taken from the Jebusites. The sense is much the same, though the reading of the Septuagint seem more natural. Symmachus has followed another copy. Bert.—“Thou hast given strength to my first father.” Calmet.—The present Hebrew is rejected by Houbigant, (Bert.) though it be conformable to Aquila, S. Jerom, and so forth How necessary is it for us to be convinced, that all we have is the gift of God! Bible.—In prosperity man is too apt to give way to presumption. Bert.—David had yielded to this temptation, not being sufficiently aware how jealous God is of his rights. Calmet.—He confesses this mistake. Hebrew “I was terrified.” Menochius.

Verse 9. Will I. We must not cease to pray, ( Worthington.) as we are always beset with enemies. Bible.—This text may be explained, “I prayed,” that I might suffer instead of my people. 4 Kennicott. 24:17. Calmet.—But here the prophet seems rather to beg that he may not die, in order that he may publish God’s praises. Bible.

Verse 10. Profit. The wicked on his death bed, cannot pray thus, as the justice of God is interested to punish his crimes, and to prevent their continuance. After death there is no merit; so that we ought to make good use of our time. Bert.—Corruption. The Fathers explain this of Jesus Christ. What good will my death procure, if I do not rise again? Orig. Saint Jerome—Truth. See Psalms 87:11. Baruch 2:17. Calmet.—The dead cannot make their voice heard in this world, though they may praise God in the other. Menochius.

Verse 11. The Lord. Hebrew points determine, “Lord, hear,” and so forth But the Greek interpreters agree with the Vulg. which seems better. Bert.—S. Jerom, however, make this a prayer. “Hear,” and so forth Bible.