PSALM CV. ( DOMINO.) A confession of the manifold sins and ingratitude of the Israelites. Repented. Ceased to punish, (Eusebius) when the people repented. (St. Jerome) --- God then regarded them in mercy, having given them grace to repent. (Worthington) Mercies. He inspired their enemies with pity for them. Cyrus, Darius, and Artaxerxes shewed them favour, Psalm lxxxiii. 12. (Calmet) Save. These verses, which may be well recited in times of schism, (Worthington) occur, 1 Paralipomenon xvi., being probably inserted by Esdras, or some other prophet. But here they are in their proper place, as many of the Israelites are still in captivity. (Calmet) --- yet as this is only a system, we may rather suppose, that David wrote this conclusion. He had to encounter various nations, who might have made captives; and he may beg that all may be united in the same faith, and avoid the society of the wicked. (Berthier) So be it. The second Amen occurs not in Hebrew. But Alleluia is placed instead, which the Vulgate makes the title of the next psalm. (Haydock) --- This conclusion of the fourth book seems to be added by the collector, Psalm xl. (Calmet) --- Yet this is uncertain. (Haydock) Alleluia. St. Augustine repeats this word. But it occurs in the Hebrew, &c., at the end of the preceding psalm, of which this is a continuation, shewing how God pardoned his people, and delivered them from captivity, (Calmet) and mankind from sin. (Haydock) (Fathers) (Berthier) --- Glory. Literally, "confess" your sins, thay you may praise God, (Psalm cv.; Haydock) and adore his mercy and providence. (Worthington) Countries. The Jews from Babylon, and all who were redeemed by Christ. (Calmet) --- He was promised immediately after the fall. [Genesis iii. 15. (Worthington) Sea. Hebrew miyam, for which we should read imim "the right," denoting the south. (Calmet) --- But the sea, or ocean, is properly used in the same sense. (Berthier) --- The Ammonites, Philistines, Syrians, and Idumeans, from these four quarters, often reduced the Israelites to servitude, under the judges. (Houbigant) --- From all parts, the Jews of the ten tribes returned in the reigns of Darius and Alexander. (Calmet, Diss.) --- But the texts which are applied to this event speak rather of the conversion of the Gentiles, which the prophet has here in view. (Berthier) --- None are excluded from the benefits of this redemption, but by their own fault. (Worthington) Habitation. So were the Jews distressed at Babylon, (Calmet) as many are forced to wander in the world, and all are involved in sin. (Worthington) Hungry. As both Jews and Gentiles were for the word of God, (Amos viii. 11.) when Christ appeared. (Haydock) --- Their wants cried aloud, (St. Augustine) though they sought him not, Isaias lxv. 1. (Berthier) --- Those who call upon God are relieved by him, in the manner which is most for their welfare. (Worthington) Mercies. We are unworthy to open our mouths. This chorus is repeated, (ver. 15, 21, 31.) by the people, after the Levites had sung the intermediate sentences. (Calmet) --- The ver. 6, 9, 13, 19., are of the same nature, and refer to different sorts of calamities. (Berthier) --- All the benefits of God, proceeding from his mercy, and not from man's deserts, praise him. (Worthington) Darkness. This second allegory represents the condition of the captives, and of mankind, before Christ's coming. (Calmet) --- The former enjoyed some liberty, Jeremias xxix. 5. --- But the latter were most miserable, (Matthew ix. 15., and Luke iv. 18.) and of these the words are most naturally explained. (Berthier) Exasperated. Hebrew, "changed, or frustrated." This is the source of all misery, (Calmet) as calamities are commonly inflicted on account of sin. (Worthington) Labours. There were slaves of various descriptions: some were confined to hard labour, and chained down at night. (Calmet) Bonds. Of their passions. See St. Augustine, Confessions viii. 11. (Haydock) Iniquity. Making them alter their conduct. Hebrew seems less correct: "they are foolish on account of their way, and they," &c. Illness is sent to punish sin, Job xxxiii. 19., Matthew ix. 2., and John v. 14. (Calmet) Word. Jesus Christ, according to the prophetical sense, adopted by the Fathers, (St. Athanasius, or. 3., &c.) though it literally implies, that at God's command the sick were healed, Matthew viii. 7. --- This allegory again represents the state of captivity. (Calmet) Praise. Instead of victims, Psalm xxvi., &c. Down to the sea, &c. Captivity is here compared to a tempest. (Calmet) --- The apostles carry the tidings of salvation to all places. Persecutions are raised; but God grants peace to his Church under Constantine. (Eusebius) Deep. The fury of tempests. Various nations, and the treasures of the deep. (Menochius) Heavens. So Virgil says:Tollimur in c\'e6lum curvato gurgite &iidem Subducta ad Manes imos descendimus unda. (\'c6neid iii.) Up. They knew not how to proceed. Ambiguis ars stupet ipsa malis. (Calmet) Breeze. Hebrew, "silence, or calm." For. Even to Jerusalem. (Calmet) Men. We must thank God for having enabled us to repent, ver. 8. (Worthington) Wilderness. God caused his people to pass through the Red Sea, and the Jordan, to possess the fruitful country of Chanaan, part of which had been cursed for the crimes of the Sodomites. (Haydock) --- He has punished Babylon, (Jeremias xxv. 12.) made a straight road from his people, (Isaias xxxv. 8.) and enabled them to cultivate their country again, ver. 41. (Calmet) --- The synagogue has been abandoned, and the Church chosen. (Berthier) --- The power of God is displayed, who caused the land of promise to be more fertile for his people, which is now very barren. (Worthington) Barrenness. Or "saltness." (Haydock) --- He alludes to the environs of Sodom, Genesis xiii. 10., and xix. 24. (Worthington) Of birth. A plentiful crop, facient fruges germina. (St. Jerome) (Calmet) --- Abundance of fruit shall grow in some places, while others are punished on account of sin. (Worthington) Princes. Jochonias was humbled, (Haydock) and exalted, with Daniel, &c., 4 Kings xxv. 27. Others explain it of Nabuchodonosor and Baltasar, who were reduced to the state of ignominy and death. (Calmet) --- The Jews experienced the greatest miseries at the last siege of Jerusalem. (Berthier) Sheep. The Gentiles took the place of the obstinate Jews. (St. Augustine) Mouth. The psalmist saw Babylon before its ruin, (Calmet) at least in spirit. God's judgment strengthen virtue, and repress the wicked. (Haydock) The propagation of the gospel put to silence the oracles of the pagans. (Berthier) Lord. This is the part of wisdom, and deserves our serious consideration, (Haydock) as Osee (xiv. 10.) and our Saviour admonish, Matthew xi. 15., and xiii. 9., and Mark iv. 9., &c. PSALM CVI. ( DOMINO.) All are invited to give thanks to God for his perpetual providence over men. Himself. By repeating here what occurs in Psalm lvi., and lix. David teaches us to excite our fervour by such sentiments as have formerly made an impression upon us. (Berthier) --- He spoke before of his own victories: now he considers those of Christ, and of his Church, (Genebrard) as well as the state of the captives. (Theodoret) (Calmet) My heart, &c. Is not repeated in Hebrew. But it is, [in] Psalm lvi. 8. Arise, my glory. Is found also in this psalm, though not here in Hebrew, &c. St. Jerome (ad Sun.) thinks some copyist has inserted it. (Calmet) --- But it seems to be here in its proper place. (Berthier) Nations. David made various conquests, which prefigured those of Christ, to whom the rest of the psalm belongs. (St. Augustine) (Worthington) That. See Psalm lix. 7. (Worthington) Holiness. Or holy one, sancto: (Haydock) meaning Jeremias xxv. 11., who foretold the end of the captivity, (Calmet) or David himself, and the Messias, his son, in whom he will rejoice. (Haydock) PSALM CVII. (PARATUM COR MEUS.) The prophet praiseth God for benefits received. David. St. Peter attributes it to him, and gives us the key to this psalm, by applying (ver. 8.) to the traitor Judas, Acts i. 16, 20. (Berthier, T. vii.) --- Our Saviour seems to allude to it, when he styles Judas, the son of perdition, John xvii. 8. It may also have a reference to Doeg, or Achitophel, who were his forerunners. Ven. Bede thinks it was composed by the Machabees, against apostates. The Church used it in the deposition of bishops, and against usurpers of ecclesiastical goods: (Grotius) and, in times of ignorance, some thought hereby to discover thieves. The style is very vehement, (Calmet) containing the sentence pronounced by the sovereign judge against the reprobate. (Haydock) Praise. Hebrew, "God of my praise," (Calmet) --- whom I always adore, under every dispensation of Providence. (Haydock) --- Yet the original may agree with the Vulgate, and Christ desires to be glorified, (John xii. 23., and xvii. 5.; Berthier) and styles his passion, his praise. (Theodoret) --- David appeals to God's judgment. (Calmet) --- Man. The Pharisees, &c., endeavoured to entangle Christ, Matthew xxii. (Worthington) Cause. Or provocation. (Haydock) --- So Catiline gratuito potius malus quam crudelis erat. (Sallust.) --- The sanctity of Jesus Christ could not be overwhelmed, or hidden, (Haydock) even with the torrent of abuse thrown upon him. Detracted. Hebrew and Septuagint, "calumniated," as [in] ver. 20., and 29. (Calmet) --- Prayer. Jesus Christ prayed for his enemies, (Luke xxiii. 34.; Flaminius) and did many good works for the benefit of all, John x. 32., and Acts x. 38. David had also signalized himself in the defence of his country, and yet was banished. He shews that he was animated with the perfect spirit of the gospel, though the law permitted retaliation, Exodus xxi. 24. (Calmet) Set thou the sinner over him, &c. Give to the devil, that arch-sinner, power over him: let him enter into him, and possess him. The imprecations contained in the thirty verses of this psalm, are opposed to the thirty pieces of silver for which Judas betrayed our Lord: and are to be taken as prophetic denunciations of the evils that should befall the traitor, and his accomplices, the Jews; and not properly as curses. (Challoner) --- The devil entered into Judas, (John xiii. 2.; Calmet) who hung himself in despair. (Worthington) --- The Jews were abandoned over to cruel masters, as Doeg and Achitophel presently perished, Psalm li. 5. It was customary at trials, for a satan, or "adversary," to be stationed at the right hand of the accused, Zacharias iii. 1. (Calmet) Prayer. Or may his supplication to judges for pardon irritate them, (Calmet) and let it not move God to mercy any more than a sin. (Menochius) --- God rejects such prayers as are destitute of the proper conditions, as he did those of Antiochus, (St. Augustine; Calmet) and they are a fresh sin. (Berthier) --- Yet the prayer of a sinner is not so, when he acts sincerely. (Haydock) PSALM CVIII. (DEUS LAUDEM MEAM.) David, in the person of Christ, prayeth against his persecutors; more especially the traitor Judas; foretelling and approving his just punishment for his obstinacy in sin and final impenitence. Bishopric. Greek: Episkopen, "inspection or pre-eminence" of any kind. Judas lost his spiritual office, and the Jews all dominion in a very short time. St. Peter quotes this passage, [Acts i. 20. and only the Socinians will assert that he does not adhere to the literal sense. (Berthier) --- The apostleship (Worthington) was given to St. Matthias. (Calmet) --- The priesthood of Aaron was forced to give place to that of Melchisedech. (Menochius) Wisdom. Judas was married, (St. Augustine) and stole for his family; (Lyranus) though as the Scripture is silent, St. Chrysostom believes the contrary. (Menochius) --- The synagogue being rejected, the Jews are in a manner orphans. (Calmet) --- The posterity of persecutors prosper not long. (Worthington) --- All sorts of imprecations are used that some may fall upon the guilty. (Genebrard) (Menochius) Out. Hebrew, "seek." St. Jerome, "be sought after," which implies that the are rejected. (Houbigant) --- The being reduced to beg, is terrible to one who has been brought up in a better manner. --- Dwellings. Septuagint (Menochius) and St. Jerome, "ruins." The Jews were forbidden to weep over the ruins of Jerusalem, and are become vagabonds. (Calmet) Usurer. The Romans forced the miserable Jews to pay taxes, and Domitian banished them from Rome, to live in a wood, where their furniture was only a basket and some hay, and their wives came to beg.Cophino f\'e6noque relicto Arcanam Jud\'e6a tremens mendicat in aurem. (Juvenal, Sat. xi. 540.) (Calmet) --- At the last siege, some of their bodies were ripped open, to discover the gold which they might have swallowed. (Josephus, Jewish Wars vi. 15.) See Deuteronomy xxiv. 10. (Menochius) In one. Hebrew, "another." Let none remember them. The ruin of Jerusalem took place within forty years time. (Calmet) --- Arch-heretics are not long followed; their disciples make fresh discoveries. (Worthington)