Dash thy little ones, &c. In the spiritual sense, we dash the littel ones of Babylon against the rock, when we mortify our passions, and stifle the first motions of them, by a speedy recourse to the rock, which is Christ. (Challoner) (St. Augustine) (St. Gregory) (Psalm l.) (Worthington) --- We do not read that Cyrus treated Babylon with this rigour; but such practices were then customary, (Osee xiv. 1.; Homer, Iliad xxii.) and Darius cruelly punished the revolted city. (Herodotus iii. 159.) (Calmet) --- God will reward those who execute his decrees (Haydock) against Babylon. (Worthington) --- The psalmist contrasts the felicity of the conqueror, with the misery of the citizens, without approving of his conduct. (Berthier) PSALM CXXXVI. (SUPER FLUMINA.) The lamentation of the people of God, in their captivity, in Babylon. David. It contains a form of thanksgiving for him, or for any other. (Worthington) (Berthier) --- Some Greek copies add, "of Aggeus and Zacharias." But this is of small authority, though they might sing this psalm (Calmet) when the Jews had been delivered from all their enemies, (Origen) under Darius, who married Esther. It might also be used by Ezechias, after his recovery, (Calmet) or by David, when he found himself at rest, (Muis) and had the Messias in view. (Berthier) --- Praise. Literally, "confess," (Haydock) by repentance, (St. Jerome) and praise. (St. Hilary) --- For, &c. This sentence is placed after angels, in Septuagint and is not at all in Hebrew, (Berthier) Chaldean, Syriac, &c. (Calmet) --- It seems probable that the Septuagint found this reason for praise in their copies. --- Angels. Some would translate "judges, gods," &c. But the psalmist would rather pray before the angels, who would attend in the temple, and present his petitions. (Berthier) (Apocalypse v., and viii.) (Apostolic Constitutions viii. 4.) --- Their presence ought to full us with awe, (Luke xii. 8., and 1 Timothy v. 21.) and with confidence, if our prayer comes from the heart. (Haydock) --- Such God will hear, and the angels will present, Tobias xii., Acts x., and 1 Corinthians xi. 10., and Psalm xxiv. 10. Towards. Thus the Jews acted, when they were at a distance from the temple, and in captivity. (Worthington) --- Truth. Which thou hast displayed in my regard. --- Holy. Septuagint may have perhaps written Greek: Logion, "Word," agreeably to the Hebrew, though our version seems more easy. (Berthier) --- St. Jerome (ad Sun.) explains it of Jesus Christ, the Word, whose name is so exalted, (Philippians ii. 9.; Calmet) as well as the divine majesty. (Worthington) --- The holy doctor translates, "thou hast magnified thy word above every name." But thy is joined with name in Hebrew. Others would supply, "thy name and thy word." (Berthier) --- Strength. Septuagint, &c., add, "thy." (Calmet) --- All virtue comes from God. (Haydock) --- If my prayer be granted, as formerly, I shall advance in virtue. (St. Chrysostom) (Ephesians iii. 14.) Mouth. All kingdoms shall sooner or later, become acquainted with the gospel. (Worthington) --- The predictions of Jeremias, &c., had been communicated to the neighbouring princes, (Calmet) and all might know that God had executed his threats and promises. (Haydock) --- Yet none of them embraced the true religion, even after the captivity, so that this relates to Christ. (Berthier) Ways. Of Providence, (Calmet) and mercy, &c., Psalm xxiv. 10. (Berthier) --- Some have read, "canticles," Greek: odais, being substituted for Greek: odois. (Haydock) The high, &c. The proud and haughty, who exalt themselves , God knoweth afar off; that is, he despiseth the, and setteth them at a distance from him; whilst he stoopeth down to favour and embrace the low and humble. (Challoner) --- He treats the proud as strangers to him. (Worthington) --- If kings would sing in the ways of the Lord, they also must love, and be humble. (St. Augustine) --- God knows all things before they happen, (St. Chrysostom) and both high and low are equally open to his eye, Psalm cxii. 5., and cxxxviii. 2., and 8. (Calmet) Wilt quicken me. And not otherwise. (St. Augustine) --- There is no going to heaven without crosses. (Haydock) --- Wrath. Most furious and cruel enemies. (Calmet) Repay. Taking me under his protection, (St. Chrysostom) he will punish my oppressors; or he has done it already. (Calmet) --- Hands. Rescue me from the oppression of my temporal and spiritual enemies. (Berthier) PSALM CXXXVII. ( TIBI.) Thanksgiving to God, for his benefits. David. Some Greek copies add, "a psalm or alleluia of Zacharias in the dispersion," when the Israelites were at Babylon. But Theodoret greatly disapproves of those additions, and explains this psalm of king Josias, while others refer it to David, though it may have no reference to any historical fact, being designed to praise the knowledge of God. (Calmet) --- It is the most beautiful and sublime piece in all the psalter. (Abenezra) --- Proved me. God makes trial of his servants, to let them know themselves, as all thing are open to him. (Worthington) --- Me. Houbigant supplies the omission in Hebrew, "hast known." --- Up. Or all the occurrences of my life, Lamentations iii. 63. (Haydock) --- The expression is similar to that of coming in and going out, Acts i. 21. This may be explained of Christ, whose sufferings and resurrection were foreseen. (Calmet) --- God sounds the very heart, Jeremias xvii. 9., and Romans viii. 27. (Berthier) Off. Before they were formed. (St. Chrysostom) --- Line. Or the measure of my life and actions. (Calmet) --- Hebrew, "my lying down," alluding to hares, &c., which are followed to their resting places. (Houbigant) --- Some read, "my direction," (St. Hilary, &c.) or "limit." (St. Augustine) (Calmet) --- The utmost extent of my intention, and the words yet unuttered, are not unknown to thee. (Worthington) No speech, &c., viz., unknown to thee: or when there is no speech in my tongue, yet my whole interior and my most secret thoughts are known to thee. (Challoner) --- Vatican Septuagint, "no evil speech." Aldus, "no deceit." (Berthier) Last. Hebrew, "what are behind and before:" or, joining it with the sequel, "thou hast formed behind," &c., which seems not so noble. (Berthier) --- See Job x. 18. --- Chaldean, "thou hast afflicted me before and behind, and hast stricken me with thy hand." Hence the Rabbins have ridiculously inferred that God reduced the extraordinary size of Adam after his sin to 100 cubits! The sense of the Chaldean may be adopted, though the hand upon me, in Hebrew, may also signify the divine protection, Psalm lxxix. 18. (Calmet) To me. Literally, "from me," ex me. Hebrew, "above me," (Haydock) or "more than I," (Houbigant) which seems little. "The knowledge which thou hast of me is admirable." (Berthier) --- To consider attentively the workmanship of man, we shall be filled with astonishment, (Menochius) as the Jews explain this passage, (Calmet) and as the Vulgate seems to intimate. (Haydock) --- The formation of the body, and its union with the soul, are truly astonishing. This gives the highest idea of the divine wisdom. (Haydock) --- By experience we are convinced that his knowledge surpasses our comprehension. (Worthington) Face? or anger. (St. Augustine) (Chaldean) (Calmet) (Isaias xxx. 28.) (Menochius) --- The power of God extends every where, Wisdom i. 7. (Calmet) --- The third divine person is truly God, and immense. (St. Jerome) --- As God's knowledge comprehends every thing, so his presence reaches to all. (Worthington) PSALM . (DOMINE .) God's special providence over his servants. Descend. Hebrew, "make my bed the grave or hell," Job xvii. 13. The living and the dead are equally in God's power. (Calmet)