[νομοθέτης,] a lawgiver, deriving it from,ירה yarah, which sometimes (continued)
COMMENTARY ON PSALMS
Psalm 10:1-2
1. Why standest thou afar off, O Jehovah? and winkest at seasonable times in trouble? 188 2. The ungodly in his pride doth persecute the poor; 189 let them be caught in the devices 190 which they imagine.
1. Lord, why standest thou afar off? We here see how the prophet, seeking a remedy for his calamities, which were apparently past hope, directly addresses himself to God at the very commencement. And the rule which we should observe, when we are in trouble and sorrow, is this: We should seek comfort and solace in the providence of God; for amidst our agitations, vexations, and cares, we ought to be fully persuaded that it is his peculiar office to give relief to the wretched and afflicted. It is in an improper sense, and by anthropathy, 191 that the Psalmist speaks of God as standing afar off. Nothing can be hid from his eyes; but as God permits us to speak to him as we do to one another, these forms of expression do not contain any thing absurd, provided we understand them as applied to God, not in a strict sense, but only figuratively, according to the judgment which mere sense forms from the present appearance of things. It is possible that a righteous man may not check an injury which is done to a poor man before his eyes, because he is destitute of the power; but this cannot be the case with respect
"et tu caches au temps que sommes en tribulation?" — Fr. "And hidest thyself when we are in trouble?" — Hebrews "Aux opportunitez, ou, aux temps opportuns." — Fr. marg. "In opportunities, or, at seasonable times."
"Ou, le poure est persecute, ou, il brusle en l'orgueil des meschans." — Fr. marg. "Or, the poor is persecuted; or, he burns in the pride of the wicked."
Horsley reads "subtleties," and observes in a note, "I choose this ambiguous word; being in doubt whether the petition against the wicked be that they may be ruined by their own stratagems against the righteous, or that they may be the dupes of their own atheistical speculations upon moral and religious subjects. It seems to me that the word,מזמותmay signify either 'crafty tricks,' or 'refined theories,' and, in this latter sense, it is used in the fourth verse." Horsley considers this psalm as a general description of the oppression of the righteous by apostate spirits, atheists, and idolaters, who have all conspired against them, and not as referring to any particular calamity of the Jewish nation, or of any individual.
"C'est quand nous attribuons a Dieu les passions, affections, et fat Ohs de faire des hommes." — Fr. marg. "That is, when we attribute to God the passions, affections, and manners of men."