Fire and water, which the Egyptians considered as the emblem of purity, (Horus. xli.) and which here denote the greatest tribulations. (Calmet) --- The just still overcome by God's grace, (Worthington) notwithstanding all the efforts of tyrants who may be set over them. (Menochius) PSALM LXV. ( DEO.) An invitation to praise God. Uttered. These were alone deemed obligatory by the Jews, (Leviticus v. 4.; Calmet) yet the more enlightened knew that God discerns the secrets of hearts, whence the force of a vow proceeds. (Haydock) Marrow. Malachy (Malachias i. 13.) reproaches some for presenting lean victims. (Calmet) --- Offer. Hebrew ehese, "will make." Septuagint use Greek: poieso, in the same sense, and are followed by the writers of the New Testament. --- Do this, &c. (Berthier) --- The best external victims of the old law are here specified. Yet even then the internal sacrifice was most pleasing. (Worthington) My soul. Every Israelite ought to cherish the same sentiments. (Calmet) Extolled, by meditation, (Muis) or God has immediately granted my request. (Theodoret) --- Some Latin Bibles read, "I have exulted under my tongue," which my heart directs. (Worthington) Heart. Being enslaved to any passion. (Haydock) --- Iniquity and dissimulation hinder the effect of our prayers; and in some sense, it is true, that God does not hear sinners: (John ix. 31., and 2 Timothy ii. 9.) though He regards favourably such as wish to repent, like the publican, Luke xviii. 14. (Calmet) --- Whosoever would be heard, must repent of his sins. (Worthington) For David, is not in Hebrew, nor in some copies of the Septuagint. (Calmet) --- Yet the psalm expresses the sentiments of the royal prophet, (Berthier) or it is a sequel to the two former [psalms], thanking God for liberty, and for rain. The Fathers explain it of the coming of Jesus Christ, and the calling of the Gentiles, ver. 5. It many have been sung when the first-fruits were brought to the temple. See Psalm lxxxiv. (Calmet) Upon us, to grant our requests; or may the Messias come, Hebrews i. 3. --- And may, &c., is in the Arabic, and in most copies of the Septuagint and Vulgate, though it is omitted in Hebrew, &c., "and we shall live." (Ethiopic) (Calmet) --- Perhaps it may be given to express the sense of Selah, which seems to have been a term of approbation. It does not alter the sense. (Berthier) --- God first forgives sins, and then bestows his manifold graces. (Worthington) --- This was the form of solemn blessing, Numbers vi. 17. (Du Hamel) Way. The true religion. (Menochius) --- Salvation. Christ, who is the only way to be saved, John xiv. 6., and Matthew i. 21. (Calmet) --- This way is new, leading to new heavens, &c., Hebrews x. 20., and 2 Peter iii. 13. (Berthier) Earth. Thou art the Father and ruler of thy people. Let all submit to the sweet yoke of Christ, Zacharias viii. 21. Fruit, after rain; or, in a spiritual sense, Jesus Christ, the root, or bud of Jesse, (Isaias iv. 2.; Calmet) born in Judea, (Berthier) of the holy Virgin. (St. Jerome) --- God. The triple repetition of God's name, insinuates the blessed Trinity, (Haydock; Fathers) and the prophet's earnestness. (Calmet) --- The faith of the Trinity is to be preached throughout the world, (Haydock) for the salvation of nations. (Worthington) Fear him. With holy fear and obedience. (Menochius) --- The blessings which God bestows upon his servants, and their piety, will induce many to embrace the truth. (Haydock) PSALM LXVI. (DEUS .) A prayer for the propagation of the Church. Himself. This is the most difficult of all the psalms, (Calmet) crux ingeniorum. (Muis) --- The prodigies wrought by God in favour of his people, when they came out of Egypt, and conquered the land of Chanaan, are described by David in this triumphal canticle, which was sung when the ark was removed. (Houbigant) --- He had also in view the greater prodigies, which should attend Jesus Christ, and the propagation of the gospel. The latter explanation is also literal, (Berthier) and is given by the Fathers, (Calmet) on the authority of St. Paul, ver. 19., and Ephesians iv. 8. (Haydock) Arise. These words were used when the Israelites decamped, (Numbers x. 35.; Calmet) and in the exorcisms to expel devils, who are here styled enemies. (St. Athanasius) --- The Jews were confounded when Christ arose again. (St. Augustine) --- The psalmist foretells the ruin of God's enemies, in the form of a prayer. (Worthington) Feast. This was done when the ark was removed, 1 Paralipomenon xv., and xvi. 3. (Calmet) --- But believers may now receive God himself. (St. Ambrose) (Psalm xxxix.) (Berthier) Who ascendeth upon the west. Super occasum. St. Gregory understands it of Christ, who after his going down, like the sun, in the west, by the passion and death, ascended more glorious, and carried all before him. St. Jerome renders it, who ascendeth, or cometh up, through the deserts; (Challoner) which some explain of the coming out of Egypt, others of the progress of the gospel, in a western direction. (Menochius) --- Baharaboth, means also, "in the remotest heavens," (Montanus; Haydock) or, "in delights," or "darkness," and all these senses may have been in the prophet's mind, as they are all beautiful. (Berthier) --- Resist not God's inspirations. He triumphs over death, and is Lord of all. (Worthington) --- Lord. Hebrew, "in Yah is his name." (Haydock) --- The Word was with God, John i. --- But.... presence. These words seem to have been in the copy of the Septuagint, and shew the contrast between the just and their oppressors, at the presence of the ark, and of the Messias, (Berthier) before whom the latter must tremble. The Father, Hebrew, pater, "the Father....God." He delights in these titles, (Haydock) and though he dwelleth on high, he looketh on the low, Psalm cxii. 5. (Menochius) Of one manner. That is, agreeing in faith, unanimous in love, and following the same manner of discipline. It is verified in the servants of God living together in his house, which is the Church, 1 Timothy iii. 15. (Challoner) --- Hebrew may signify, "He maketh those who were alone (steriles) to dwell in a house," Psalm cxii. 9. He builds up their house, and grants them children. (Flaminius) (Exodus i. 21.) --- The Israelites under Pharao, (Calmet) saw their male issue destroyed, (Haydock) but God enabled them to multiply exceedingly, Exodus i. 12. (Calmet) --- Yechidim means "the solitary," (St. Jerome) and "the united," as the first Christians were. (Berthier) (Acts ii. 44.) (Haydock) --- The Church preserves unity in faith, &c. (St. Cyprian, ep. 76.) (Worthington) --- Bound. The power and mercy of God appears, in his bringing out of their captivity, those who were strongly bound in their sins; and in restoring to his grace those whose behaviour had been most provoking; and who by their evil habits were not only dead, but buried in their sepulchres. (Challoner) --- God's grace moves even the rebellious and negligent will of man, so that it willingly embraces the right path. (Worthington) --- In strength. Houbigant, "to walk freely." The Gentiles were, as it were, buried, before Christ delivered them, (Berthier) as he did those who were once incredulous in the days of Noe, (1 Peter iii. 20., and iv. 6.; St. Athanasius) and God rescued the Israelites from servitude, notwithstanding their repeated provocations, both before and after this mercy. Some translate, (Haydock) Hebrew, "He delivers those who were bound in chains; but the rebels have remained in the desert." (Calmet) --- Their bodies have there become a prey to beasts, and to corruption. (Haydock) --- God permitted the rebellious Egyptians to pursue his people. (Menochius)