The faithful servant of God assuredly professeth, that all the pride, 5. cruelty, 7. foolish imaginations, and secret thoughts of the wicked are manifest to God, 12. acknowledgeth himself happy, that he is better instructed of God: whereas he had otherwise been damned. 20. sharply reprehendeth those that consider not of God's judgements: concluding that the just shall be glorified, and the wicked damned.The faithful ſeruant of God aſſuredly profeſſeth, that al the pride, 5. crueltie, 7. fooliſh imaginations, and ſecret thoughts of the wicked are manifeſt to God, 12. acknowlegeth himſelf happie, that he is better inſtructed of God: wheras he had otherwiſe bene damned. 20. ſharply reprehendeth thoſe that conſider not of Gods iudgements: concluding that the iuſt ſhal be glorified, and the wicked damned.✦

To David himself, in the fourth of the sabbath. Our Lord God of revenges: the God of revenges hath done freely.To a Dauid himſelfe, in b the fourth of the ſabbath. OVr Lord God c of reuenges: the God of reuenges hath done d freely.Psalmus ipsi David, quarta sabbati. Deus ultionum Dominus ; Deus ultionum libere egit.

1609 marginhimself. The Hebrew letter Lamed, which ordinarily is prefixed to the dative case, or signifieth to, being set before proper names, is a sign of the genitive case. Yet the Septuagint, express it by the dative, and so doth the latin, ipsi David, and consequently our English hath, to David himself, to shew a difference between sacred and profane writers. For in human books the writer and author is all one; but in divine, the Holy Ghost is the proper author, and a man is the writer. To signify therefore the principal author, David is sometimes named as the instrumental cause, to whom the Holy Ghost inspired this, and other Psalms, and by whom they were written. And when the titles express otherwise: A Psalm of David, yet it is so to be understood, that the Holy Ghost is always the principal author, and David the instrumental, ministerial, or secondary author. But when other names are expressed, either in the genitive or dative case, or howsoever, it proveth not that those men were the writers of the same Psalms, but importeth some other thing, as by S. Augustine's judgement, we noted in the proemial Annotations page 3. & 4. whereby is proved that this Psalm was not written, nor composed by Moyses, as Hebrew Rabbins suppose, but by the Royal Psalmist David. · fourth. Made and ordinarily sung in the fourth day of the week, our Wednesday, in which day Judas the traitor sold our Saviour Christ to his enemies. The revenge of which wickedness, and of all other sins, is here prophesied. · God. God more commonly called the God of mercy (which virtue in him is above all his works, Psalm 144) is also the God of revenges, according to his justice. · freely. He proceedeth in judgement resolutely, not depending, nor fearing, not respecting any person, power, dignity, wisdom or other like quality, but their just merits.Eternal ſaluation, and damnation. the 10. key. · a The Hebrevv letter Lamed, vvhich ordinarily is prefixed to the datiue caſe, or ſignifieth to, being ſet before proper names, is a ſigne of the genetiue caſe. Yet the Septuagint, expreſſe it by the datiue, and ſo doth the latin, ipſi Dauid, and conſeqnently our Engliſh hath, to Dauid himſelfe, to ſhevv a difference betvven ſacred and profane vvriters. For in humane bookes the vvriter and auctor is al one; but in diuine, the Holie Ghoſt is the proper auctor, and a man is the vvriter. To ſignifie therfore the principal auctor, Dauid is ſometimes named as the inſtrumental cauſe, to vvhom the Holie Ghoſt inſpired this, and other Pſalmes, and by vvhom they vvere vvritten. And vvhen the titles expreſſe othervviſe: A Pſalme of Dauid, yet it is ſo to be vnderſtood, that the Holie Ghoſt is alvvayes the principal auctor, and Dauid the inſtrumental, miniſterial, or ſecondarie auctor. But vvhen other names are expreſſed, either in the genetiue or datiue caſe, or hovvſoeuer, it proueth not that thoſe men vvere the vvriters of the ſame Pſalmes, but importeth ſome other thing, as by S. Auguſtins iudgement, vve noted in the proemial Annotations page 3. & 4. vvherby is proued that this Pſalme vvas not vvritten, nor compoſed by Moyſes, as Hebrevv Rabbins ſuppoſe, but by the Royal Pſalmiſt Dauid. · b Made and ordinarily ſongue in the fourth day of the vveke, our vveneſday, in vvhich day Iudas the traitor ſold our Sauiour Chriſt to his enimies. The reuenge of vvhich vvickednes, and of al other ſinnes, is here prophecied. · c God more commonly called the God of mercie (vvhich vertue in him is aboue al his vvorkes, Pſal. 144) is alſo the God of reuenges, according to his iuſtice. d He proceedeth in iudgement reſolutly, not depending, nor fearing, not reſpecting anie perſon, povvre, dignitie, vviſdome or other like qualitie, but their iuſt merites.

2Be exalted thou that judgest the earth: render to the proud.Be exalted thou that iudgeſt the earth: render retribution to the proude.Exaltare, qui judicas terram ; redde retributionem superbis.

3How long shall sinners, O Lord: how long shall sinners glory?How long ſhal ſinners ô Lord: how long ſhal ſinners glorie?Usquequo peccatores, Domine, usquequo peccatores gloriabuntur ;

4Shall they utter, and speak iniquity? shall all they speak, that work injustice?Shal they vtter, and ſpeake iniquitie? ſhal al they ſpeake, e that worke iniuſtice?effabuntur et loquentur iniquitatem ; loquentur omnes qui operantur injustitiam ?

5Thy people, O Lord, they have humbled: and thine inheritance they have .Thy people ô Lord they haue humbled: and thine inheritance they haue vexed.Populum tuum, Domine, humiliaverunt, et hæreditatem tuam vexaverunt.

6The widow, and the stranger they have slain: and the they have killed.The widow, and the ſtranger they haue ſlaine: and the pupilles they haue killed.Viduam et advenam interfecerunt, et pupillos occiderunt.

7And they have said: The Lord shall not see, neither shall the God of Jacob understand.And they haue ſaide: The Lord ſhal not ſee, neither ſhal the God of Iacob vnderſtand.Et dixerunt : Non videbit Dominus, nec intelliget Deus Jacob.

8Understand ye foolish in the people: and ye fools be wise at sometime.Vnderſtand ye foolish in the people: and ye fooles be wiſe at ſometime.Intelligite, insipientes in populo ; et stulti, aliquando sapite.

9He that planted the ear, shall he not hear? Or he that made the eye doth he not consider?He that planted the eare, ſhal he not heare? Or he that made the eie doth he not conſider?Qui plantavit aurem non audiet ? aut qui finxit oculum non considerat ?

10He that chastiseth nations, shall he not rebuke: he that teacheth man knowledge?He that chaſtiſeth nations, ſhal he not rebuke: he that teacheth man knowledge?Qui corripit gentes non arguet, qui docet hominem scientiam ?

11Our Lord knoweth the of men: that they be vain.Our Lord knoweth f the cogitations of men: that they be vaine.Dominus scit cogitationes hominum, quoniam vanæ sunt.

12Blessed is the man, whom thou shalt instruct, O Lord: and shalt teach out of thy law.Bleſſed is the man, whom thou ſhalt inſtruct ô Lord: and ſhalt teach out of thy lawe.Beatus homo quem tu erudieris, Domine, et de lege tua docueris eum :

13That thou mayst give him quietness from the evil days: till a pit be digged for the sinner.That thou maiſt g geue him quietnes from the euil daies: til a pitte be digged for the ſinner.ut mitiges ei a diebus malis, donec fodiatur peccatori fovea.

14Because our Lord will not reject his people: and his inheritance he will not forsake.Becauſe our Lord h wil not reiect his people: and his inheritance he wil not forſake.Quia non repellet Dominus plebem suam, et hæreditatem suam non derelinquet,

15Until justice be turned into judgement: and they who are near it, are all that are right of heart.Vntil iuſtice i be turned into iudgement: and k they who are neere it, are al that are right of hart.quoadusque justitia convertatur in judicium : et qui juxta illam, omnes qui recto sunt corde.

1609 marginturned. Justice is converted into judgement, when just meaning is put in work and practice, that it may appear in judgement. Also God who doth & suffereth all justly, will conserve his inheritance the Church, even unto the day of judgement. · near. The sense is easy by transposing the words: all that are right of heart, are near it, that is, shall like and approve God's justice, when the wicked shall repine, and blaspheme it.i Iuſtice is conuerted into iudgement, vvhen iuſt meaning is put in vvorke and practiſe, that it may appeare in iudgement. Alſo God vvho doth & ſuffereth al iuſtly, vvil conſerue his inheritance the Church, euen vnto the day of iudgement. k The ſenſe is eaſie by tranſpoſing the vvordes: al that are right of hart, are nere it, that is, ſhal like and approue Gods iuſtice, vvhen the vvicked ſhal repine, and blaſpheme it.

16Who shall rise for me against the ? or who shall stand with me against them that work iniquity?Who ſhal riſe for me againſt the malignant? or who ſhal ſtand with me againſt them that worke iniquitie?Quis consurget mihi adversus malignantes ? aut quis stabit mecum adversus operantes iniquitatem ?

17But that our Lord hath me: within very little my soul had dwelt in hell.But that our Lord hath holpen me: within very litle my ſoule had dwelt in hel.Nisi quia Dominus adjuvit me, paulominus habitasset in inferno anima mea.

18If I said: My foot is moved: thy mercy, O Lord, did help meIf I ſaid: l My foote is moued: thy mercie ô Lord did help meSi dicebam : Motus est pes meus : misericordia tua, Domine, adjuvabat me.

19According to the multitude of my sorrows in my heart: thy consolations have made my soul joyful.According to the multitude of my ſorrowes in my hart: thy conſolations haue made my ſoule ioyful.Secundum multitudinem dolorum meorum in corde meo, consolationes tuæ lætificaverunt animam meam.

20Doth the seat of iniquity cleave to thee: which makest labour in precept?Doth the ſeat of iniquitie cleaue to thee: which makeſt m labour in precept?Numquid adhæret tibi sedes iniquitatis, qui fingis laborem in præcepto ?

21They will hunt after the soul of the just: and will condemn innocent blood.They wil hunt after the ſoule of the iuſt: and wil condemne innocent bloud.Captabunt in animam justi, et sanguinem innocentem condemnabunt.

22And our Lord became my refuge: and my God the help of my hope.And our Lord became my refuge: and my God the helpe n of my hope.Et factus est mihi Dominus in refugium, et Deus meus in adjutorium spei meæ.

23And he will repay them their iniquity: and in their malice he will destroy them: the Lord our God will destroy them.And he o wil repay them their iniquitie: and in their malice he wil deſtroy them: the Lord our God wil deſtroy them.Et reddet illis iniquitatem ipsorum, et in malitia eorum disperdet eos : disperdet illos Dominus Deus noster.

The reading text follows the 1582 first edition.

St. Robert Bellarmine’s commentary on Psalms 93 — verse-by-verse exposition→

Chapter 93 of 150