PSALM LXXII. (QUAM BONUS ISRAEL DEUS.) The temptation of the weak upon seeing the prosperity of the wicked, is overcome by the consideration of the justice of God, who will quickly render to every one according to his works. City. In heaven. (Calmet) --- Hebrew also, "when thou shalt awake," (Chaldean; Houbigant; Berthier) and come to judge, after waiting a long time. (Calmet) --- Image. The splendour of worldlings is a mere phantom. Death will shew its vanity. (Haydock) --- Their felicity is only imaginary. (Worthington) (Job xx. 8., Isaias xxix., and Psalm lxxv. 6.) (Calmet) --- Thou the wicked may live to a great age, (ver. 4.; Haydock) yet all time is short. (Menochius) Changed. St. Jerome, " are like a fire smoking." I was indignant, (ver. 3.; Haydock) and almost consumed with afflictions, and heavy laden. But I depend on my protector. (Worthington) Nothing. In point of knowledge. Hebrew Bahar means, "a foolish man." (Berthier) --- Knew not, the solution of this difficulty, which thou hast explained. (Calmet) With thee. I endeavoured to fathom these things by my weak reason; but thou wast graciously pleased to bear with me, (Eusebius) as I was always convinced, indeed, that thy conduct could not be unjust. I am willing to be led like a beast. (Calmet) --- I still feared thee amid all my perplexities, and therefore thou hast delivered me from this temptation. (Berthier) --- I am now filled with sentiments of my own past ignorance, and take thee for a guide. (Haydock) By thy will. Hebrew and Septuagint, "into thy council." Thou hast hindered me from yielding to my doubts, and hast revealed thy truths to me. (Calmet) --- And. Hebrew, "afterwards." --- Glory. Syriac and Houbigant supply thy glory. (Berthier) Earth? I no longer envy the prosperity of the wicked, (Calmet) seeing that it is all a dream, and a snare, ver. 18, 20. (Haydock) --- Nothing can now give me content, but thyself. (Calmet) --- This is all we should desire, both for soul and body, as our true inheritance. The wicked, on the contrary, use their free-will to offend God, who destroys, or sentences them to eternal fire. (Worthington) Away. I am ready to die for love, and gratitude. (Haydock) --- I esteem not myself, if I am deprived of Thee. We must love God with a most chaste, and disinterested affection, if we desire to enjoy him, (Berthier) GOD ALONE. (Boudon.) Disloyal. The adherence to any creature is resented by God, as a fornication. (Berthier) Praises. Literally, "tidings." Predicationes. (Haydock) --- The ancient psalters read laudes, praises. --- In the gates, &c., was not in the most correct Septuagint, &c., being taken from Psalm ix. 15. (Calmet) Understanding. Psalm xxxi. (Haydock) --- We behold here the destruction of the tabernacle by the Philistines, (Grotius) or rather of the temple, by Nabuzardan, (4 Kings xxv. 8., and Jeremias lii. 12.) though some understand the profanation of Epiphanes, or the final ruin by the Romans. In the latter destruction, the Jews were no longer God's inheritance, and he would never have inspired the prophet to pray for what would not be granted. (Calmet) --- This psalm may be used by the just, under affliction; and why, He knew it, was on account of sin; but wishes to move God to mercy, and to put an end to the distress of his people. (Berthier) --- In long persecutions, the weak begin to fear that God has abandoned them. (Worthington) --- He acts externally as if He had. (Menochius) Mount. St. Augustine reads montem, (Calmet) as the Hebrew may also signify. "This Mount Sion, thou hast dwelt in it." (Montanus) (Haydock) --- What injury has it done? (Calmet) --- The more enlightened are fully persuaded, that God will still preserve his Church. (Worthington) Hands. Hebrew, "feet," (Montanus; Haydock) or "strokes," phehamec. (Berthier) --- "The elevation of thy feet (thy foot-stool, or temple; Calmet) is destroyed unto the end;" (St. Jerome) or "for victory," as Symmachus renders netsach. The Chaldeans have boasted of their victory over thee, and violated thy most holy places. (Haydock) --- This is what fills me with grief. (Berthier) --- But thou wilt punish them. The captives saw the overthrow of their empire. (Calmet) --- God's former wonders give reason to hope, that he will not fail to assist his Church, which he delivered from the hand of Pharao, and by Christ's death, from the devil's power. (Worthington) Made. Hebrew, "have roared," sending forth shouts of war, where thy praises alone ought to be heard. (Calmet) --- Ensigns. They have fixed their colours for signs and trophies, both on the gates, and on the highest top of the temple; and they knew not, that is, they regarded not the sanctity of the place. This psalm manifestly foretells the time of the Machabees, and the profanation of the temple by Antiochus; (Challoner; 1 Machabees i.; Menochius) or rather it seems to refer to the destruction under Nabuchodonosor; (Berthier) as under the former the temple was not burnt: (ver. 7.; Calmet) yet the doors were, 1 Machabees iv. (Menochius) --- For signs. Literally, " yea, their signs," signa sua signa. (Haydock) Going out. Septuagint, "coming in." Both designate the same gates, (Haydock) or the ends of roads and streets, Matthew xxii. (Menochius) --- Top. The doors of the temple were very lofty. The idolatrous ensigns were fixed there, as on an eminence, to give notice of an invasion, (Isaias xi. 12.) while the soldiers plundered all, before they set fire to the city and temple, 4 Kings xxv. 9. (Calmet) --- Protestants, "a man was famous according as he had lifted up axes upon the thick trees." The text is very obscure, insomuch that St. Jerome's version is unintelligible. (Berthier) --- Yet it may signify, "they have placed their ensigns for a trophy, manifest upon the entrance aloft; their hatchets in the wood of trees; and now its sculptures together they have defaced with axe and hatchets, dolatoriis. " Not content with these excesses, they at last set fire to the fabric, (Haydock) which was easily reduced to ashes, as there was so much wood about it, and in the very walls. (Calmet) --- St. Chrysostom contemplates the like havoc, which is made by sin. (Berthier) --- In false religions, some external shew, festivals, and altars, are opposed to the true ones. (Worthington) Name. That temple, which was the only one consecrated to thee. (Haydock) --- All persecutors seek to destroy the places of true worship. (Worthington) Together. And the infidel nations in that army, Psalm cxxxvi. 7. (Calmet) --- Days. So the enemies of religion are always affected. The servants of God ought to be more zealous to preserve the remains of ancient piety. Protestant version translates, synagogues, (Haydock; Aquila; Symmachus) which Sigonius asserts were hardly known in the days of the Machabees, though they are clearly mentioned, (Esther iv. 16.) and must have existed at all times, Acts xv. 21., and Matthew iv. 13. (Calmet) --- Houbigant has "let all the congregations of God cease." Hebrew literally, "they have burnt," (Berthier) or ended. (Calmet) --- Yet St. Jerome thinks that the Septuagint read with the VI edition, Greek: katakausomen, "let us burn," (Berthier) and Grabe has also substituted Greek: k for Greek: p, as that brings the Septuagint nearer to the sense of the Hebrew, (Haydock) and is supported by some copies, (Calmet) though it seems less accurate, if we speak of days. (Berthier) Mohed, denoted, "a set time, or meeting." (Parkhurst) Our. Some copies of the Septuagint read "their," as if the enemy still spoke. But the people of God rather complain, that they are not so favoured with prodigies, as they had been formerly, and that the prophets did not publicly encourage them, (Berthier) or declare how long these miseries would continue; as the Hebrew may intimate. (Calmet) --- Protestants, "neither is there among us any that knoweth how long." (Haydock) --- Yet neglecting the points, our version is accurate, and any one, or God, may be understood, (Berthier) as taking no cognizance of his people. (Haydock) --- It is natural for those in distress to exaggerate; for they know that many wonders were wrought, and that prophets were sent to instruct the captives. But they were not so common, nor the prophets so popular, or complaisant, as they could have wished: nor could they be so easily consulted at Babylon, Daniel being generally at Susa, or at court, and Ezechiel in higher Mesopotamia. (Calmet) --- They could not appear at the head of the people, to harangue in their defence, like Aaron, Exodus vii. 1., and Daniel iii. 38. (Berthier) --- The weak, therefore, complain, that they have no prophet to console (Worthington) them with miracles. (Menochius) --- But the more perfect answer, that God both hath and will relieve his people, ver. 12. (Worthington) Ever. Why dost thou delay to heap favours on us, and destruction on thy adversaries? We are most grieved at the injury done to thy name. (Calmet) Ages. He is eternal, and hath long ago made choice of us. (Menochius) --- Earth. Publicly rescuing his people from Egypt, (Kimchi) and shewing his power over all the earth. (Calmet) --- The Fathers understand this of Jesus Christ, who died on Calvary, (Calmet) near Jerusalem, (Haydock) which some assert, is the middle of the earth, though others more properly attribute this situation to the promised land, which was nearly the centre of the world, (Amama) then known to the Jews, as there were 60 degrees to the Ganges, and as many westward to the extremity of Spain. Kimchi places it in the midst of the seven climates, (in Psalm xvi. 3.) and many others have explained this literally, as if Jerusalem was really the central point of the world, (St. Jerome in Ezechiel v. 5., and xxxviii. 12.; St. Hilary, &c.) in which sense Josephus styles it the navel. (Calmet) --- As the world is nearly round, any place may be said to be in the middle. Some have erroneously supposed, that Jerusalem was exactly under the line, (see de Locis. iii. in Ven. Bede's works) though it be about the 32 degree of North latitude. (Haydock) --- Its situation was at least very commodious for having access to the different parts of the ancient world. (St. Jerome in Ezechiel xxxviii.) (Calmet) --- The middle of the earth may here also relate to Egypt, where God formerly displayed his power, (Berthier) or to the wilderness, as the sequel seems to indicate. The latter formed a part of the promised land, (Haydock) which was pitched upon to be the theatre of the true religion, and of the sufferings of Christ, as they were to be made known to all the world. (Tirinus) The sea firm. By making the waters of the Red Sea stand like firm walls, whilst Israel passed through; and destroying the Egyptians, called here dragons, from their cruelty, in the same waters, with their king; casting up their bodies on the shore, to be stript by the Ethiopians, inhabiting in those days the coast of Arabia. (Challoner) --- Isaias xxvii. 1., styles Pharao a dragon. See Job xl. 20. (Calmet) (Exechiel xxix. 3.) --- Leviathan denotes a whale, or crocodile, and was an emblem of the devil, and of all tyrants, particularly of antichrist. (Berthier) Ethiopians. Or to enrich the Arabs. (Menochius) --- Hebrew Tsiim, is understood of sailors, and "fishermen, &c., Psalm lxxi. 9. Some nations of Ethiopia are said to be cannibals; but they were too distant from the Red Sea. The Ichnyophagi or Troglodytes on the western banks, might despoil the dead, (Calmet) and procure food, (Haydock) unless this be a description of a great fish, slain by the power of the Almighty, and really eaten. (Calmet) --- Many explain these people, to mean wild beasts, which devoured the carcasses. (Eusebius; Muis) Ethan rivers. That is, rivers which run with strong streams. This was verified in the Jordan, (Josue iii.) and in the Arnon, Numbers xxi. 14. (Challoner) --- Though the latter point is not so clear, God might divide the torrents, or rivers, at the station Ethan, as the Septuagint here read. (Berthier) --- Habacuc (iii. 9.) speaks of rivers. But in poetry, the plural is often used for the singular, and the passage of the Jordan may be meant. (Calmet) --- God had frequently supplied water from the rock, and gave a passage on dry land, through that river. (Menochius) (Worthington) --- Ethan means, "rapid," as the Jordan does also. (Haydock) Morning. Aurora. Hebrew, "the light," which existed before the sun. (Berthier) --- Yet most understand the moon, (Calmet) or, in general, "the luminaries." (St. Jerome) (Haydock) Spring. Hebrew, "and winter," under which two the Jews comprised all the seasons, (Genesis viii. 22.) as the Africans and Danes are said to do still. (Calmet) --- Yet choreph is used for youth, "the spring" of life, Job xxix. 4. (Berthier) This. "Congregation." (Theodoret) --- Septuagint add, "thy creature." Hebrew is feminine. But it is used instead of our neuter. (Calmet) --- Consider this insolent language; the enemy, &c., ver. 22. (Haydock) To thee. St. Jerome, "the soul intrusted in thy law." (Haydock) --- Hebrew has now torec, which is rendered, "thy turtle dove." But the Septuagint have read d, instead of r, better; (Calmet) and Houbigant rejects with disdain the present Hebrew, though that figurative expression would have the same meaning. (Berthier) The obscure of the earth. Mean and ignoble wretches have been filled, that is, enriched, with houses of iniquity, that is, with our estates and possessions, which they have unjustly acquired. (Challoner) --- Or the captives may thus complain, that they are forced to live among infidels, in constant danger of transgressing the law, (Calmet) while their children are brought up in sin, (Berthier) and ignorance. (Haydock) --- Infidels are full of all sorts of iniquity, which they hide in their conscience. (Worthington) --- Injustice is often the method of becoming rich. (Haydock) Humble. Hebrew, "the contrite," whether of Israel, or of any other nation, Isaias lxvi. 2. (Berthier) --- The rich and presumptuous think not of thanking God. (Menochius) Enemies. Septuagint and St. Augustine read, "servants," and the ancient psalters, "supplicants," (Calmet) which seems to be a mistake of transcribers, (Berthier) as it is contrary to the Hebrew, Chaldean, and Syriac. (Calmet) --- The sense of both would be good. Erasmus reads Greek: iketon, qu\'e6rentium, in his edition of St. Jerome. (Haydock) --- They blaspheme all holy things, and are hardened in wickedness. (Worthington) --- Such are the times in which we live, 1 Timothy vi. 20. (Berthier) PSALM LXXIII. (UT QUID DEUS.) A prayer of the Church under grievous persecutions. Corrupt not. 'Tis believed to have been the beginning of some ode or hymn, to the tune of which this psalm was to be sung. St. Augustine and other Fathers, take it to be an admonition of the Spirit of God, not to faint, or fail in our hope; but to persevere with constancy in good: because God will not fail in his due time, to render to every man according to his works. (Challoner) --- Symmachus has, "concerning incorruption," (Haydock) whence some have explained the psalm of the general resurrection. (Eusebius) --- The Chaldeans refer it to David, praying that the angel would cease to destroy, (2 Kings xxiv.) while others suppose that he forbids Abisai to hurt Saul, 1 Kings xxvi. 9. (St. Jerome) --- This and similar difficult terms might resemble the anthems of Church music. (Genebrard) (Berthier) (Psalm lvi.) --- The psalm is a sequel to the former, (Calmet) or a moral instruction, given by the Son of God, (ver. 3.) after the author had admonished us to attend, and place ourselves in his presence. It is not necessary to suppose that it is written in the form of a dialogue. (Berthier) Praise. The repetition shews the certainty of the event. Christ and his apostles, who sit as judges, praise the ways of Providence. (Worthington) --- Hebrew is more obscure. (Calmet) When I shall take time. In proper times: particularly at the last day, when the earth shall melt away at the presence of the great judge: the same who originally laid the foundations of it, and, as it were, established its pillars. (Challoner) (Worthington) --- This is God's answer to the longer prayer of Asaph, in the preceding psalm, which is here concluded. (Calmet) --- A time. Hebrew Mohed, "congregation." (Symmachus) --- When I shall have delivered my people. (Theodoret) --- Justices. With the utmost rigour I will punish Babylon. (Calmet) --- No mere creature knows the time of the general judgment, as Christ, the sovereign judge, does. (Worthington) --- Then the just themselves will tremble. (Haydock) Melted. Symmachus and Houbigant, "is strengthened." (Haydock) --- After the last fire the earth shall remain, though changed in quality. (Worthington) (2 Peter iii. 10.) --- God destroys and establishes kingdoms. (Calmet) Wickedly. This is an epitome of Christian doctrine. (Worthington) --- God had severely punished Nabuchodonosor, Baltassar, and the priests of Bel. Yet the people would not attend to these salutary admonitions. --- Horn. By pride, (Worthington) which is the origin of all evil, (Haydock) and an offence pardoned by God with the greatest difficulty. God. Hebrew tsauuar means, "neck." But the Septuagint have not seen the a, and translate against God. Literally, "the rock," which is one of his titles; (Berthier) and this seems preferable to "speak not with a stiff neck;" (Calmet) or "with the old neck:" (St. Jerome) though this sense is not contemptible, as the sinner's wonted pride rises against God. (Haydock) Hills. Hebrew harim, may also be considered as the nominative case; "not from the south a re there heights" to which they may flee for succour. (Haydock) --- Yet most of the ancients agree with us; though is there "refuge," must then be supplied. (Berthier) --- None would be able to screen the Babylonians, Jeremias xxv. 15, 26. --- Take the cup of the wine of his fury....The king of Sesac (Babylon) shall drink after them. (Haydock) --- The cup is so great that all shall taste, and the last will have the most bitter portion. (Calmet) Drink. The just themselves shall suffer something. But their part will be comparatively the clear wine, while sinners shall have the dregs. Many suppose that God holds in his had two cups, which he mixes according to each one's deserts. So the Septuagint, Syriac, St. Augustine, &c., seem to intimate. Jupiter is thus represented with two barrels of goods and evils near his throne. (Homer, Iliad xxiv.) --- But most interpreters suppose that only one chalice is here specified, filled with red wine, the sediment being reserved for sinners, though it was usually thrown away at feasts. Wine was mixed with water in those hot countries. (Calmet) --- Yet here the mixture is of a different nature. (Haydock) --- Fire, (Psalm x. 7.; Menochius) gall, brimestone, &c., compose the bitter chalice of the damned, who will never arrive at the term of their inexpressible misery. In this life, sinners are frequently punished: but their sufferings do not end here. They shall experience a variety of torments in heat and cold, Job xxiv. (Worthington) (Apocalypse xiv. 10., Isaias li. 17., and Ezechiel xxiii. 34.) Declare. Septuagint, "rejoice;" as St. Augustine, &c., read, contrary to the Hebrew. (Calmet) --- Jacob. Christ did all for the glory of his Father. (Berthier) Just. Zorobabel, (Theodoret) the figure of the Messias. The Jews were shortly after set at liberty by Cyrus, who was the scourge of their oppressors. (Calmet) --- The virtuous, who use well their free-will, are thus rewarded. (Worthington) PSALM LXXIV. ( TIBI.) There is a just judgment to come: therefore let the wicked take care. Assyrians. Septuagint, "against the Assyrian," Sennacherib, 4 Kings xix. 35. (Haydock) --- David composed this after his victory over the Ammonites, and Ezechias used it when he was delivered from the Assyrians. (Grotius) --- This part of the title is of no great authority, as it is not found in Hebrew, &c. (Berthier) --- The psalm seems to speak of the victories of all the just; (Menochius) and instances one memorable example in the defeat of the Assyrians. (Worthington) --- The Church triumphs over her persecutors. (St. Augustine) Judea. Hebrew, "Juda." (Haydock) --- This shews that the psalm was composed after the separation of the tribes, (Calmet) though not invincibly; as the names of Juda and Israel were used in David's time. (Haydock) --- The divine worship was almost confined to the promised land till the birth of Christ; whose gospel has diffused light throughout the world. (St. Augustine; Calmet, &c.) --- See Jeremias lx. 23. (Berthier) --- A Christian is the true Juda, or "Confessor." (Menochius) --- God was known to some philosophers, but not by such special benefits. (Worthington) Peace. Hebrew Shalem. --- Abode. Hebrew, "tent or hut," an expression which shews, how much the finest structure of the East was beneath God's majesty. (Calmet) --- He suffered the rest of the world to follow their own inventions, and false gods, reserving Israel for his Church. (Worthington) There. In that favoured country. The army of Sennacherib perished on its road to Pelusium, 4 Kings xx. --- Powers. Hebrew, "sparks," (Calmet) or "burning arrows." (Montanus) (Psalm xii. 14., and cxix. 4.) (Haydock) --- All the opponents of the Church, or Sion, must perish. (Worthington) Hills. Of Juda, which are styled eternal, on account of their stability, Deuteronomy xxxiii. 15. Hebrew seems to be incorrect. (Calmet) --- "Thou art a light magnificently from (Haydock) or more than, (Berthier) the mountains of the captivity." (St. Jerome) --- Or, "of prey." (Protestants) --- "Thou art more terrible....than the richest mountains." (Theodoret) --- Yet this comparison hardly suits in this place, (Calmet) and Houbigant prefers the Vulgate and Septuagint, who may have read terem, "before," or saraph, "of the seraph," (alluding to God's seat upon the ark) instead of tareph, "prey." (Berthier) --- God grants victory to his people, and enlightens them with the true faith. (Worthington) Troubled. Hebrew, "plundered," or "stupified." (Berthier) --- The haughty and blasphemous Sennacherib, Rabsaces, &c., were full of dismay, when the destroying angel slew 185,000 (Calmet) in the dead of the night."What dire astonishment, ye men Of Media, sunk you to despair?" (Hymn on War, p. 52.; Haydock) --- Sleep in death, Job xxvii. 19. --- Of riches, with which they are possessed, as with a fever, (Seneca, ep. cxix.) and of which they dread, Isaias xxix. 8. (Calmet) --- Yet the most opulent must die, and are foolish in clinging to riches, since they can carry nothing away. (Menochius) --- Hands. Hebrew, "the men of the army have not found their hands." (Berthier) --- They could not use their arms against a spirit. (Haydock) --- Christ has enlightened the mountains, his apostles; and fools despise their instructions, as the Athenians did St. Paul's, being too much attached to the world. (St. Augustine) (Berthier) --- Though they may be troubled, they will not open their eyes to be convinced. Hence, they have no oil of good works, when they awake in eternity. [Matthew xxv.] (Worthington) Mounted. Hebrew, "the chariot and horse." (Calmet) --- But the riders are meant. (Berthier) --- Rabsaces had boasted, that Ezechias could not find men to mount 2,000 horses, if he should give them to him, 4 Kings xviii. 23. (Calmet) --- But God chastised his vain boasting. (Haydock) --- While he defends his people, their enemies seem to slumber. (Worthington) And. Hebrew, "thou, and who shall subsist before thee in the moment of thy wrath?" Houbigant rejects the second thou. (Berthier) --- From. From the time that thy wrath shall bread out. (Challoner) --- Ex tunc, often relates to a distant period. We have long known the effects of thy indignation. (Calmet) (Hebrews x. 31.) --- At the first notice of thy will the enemy is dejected, and fears thy potent anger. (Worthington) Heard. Some editions of the Septuagint read, "thou hast darted judgment." (St. Augustine) --- Still. All were filled with astonishment, and Sennacherib was glad to escape in the most private manner. (Calmet) --- Persecutors will all be terrified when the signs of judgment begin to appear in heaven, when are here represented as past, on account of thier certainty. (Worthington) --- The divine power will be again displayed. (Menochius) God. After the signs of dissolution, the Son of God shall come to judge. (Berthier) --- The earth is now full of bustle: but then all shall be silent. (St. Augustine) --- Meek. Ezechias had given large sums to preserve peace, 4 Kings xviii. 14. (Calmet) --- Judgment will take place for the sake of the just. (Worthington)