Patience. Confiding on thee, I lost not patience; (St. Augustine; Worthington) or rather, (Amama) all my expectations are from thee, Psalm lxi. 6. (Calmet) Art my. Hebrew, "hast taken me," (Haydock) or "cut the navel string," Ezechiel xv. 4. Thou hast acknowledged me for thy son, by taking me upon thy knee, as soon as I was born, Genesis l. 22., and Psalm xxi. 11. Wonder. My exaltation, (Calmet) and present misery, (Worthington; Menochius) fill all with astonishment. (Haydock) (Isaias viii. 18., and xi. 10.) --- God often made his prophets bear about the signs of his vengeance on others, Isaias xix. 20. (Calmet) --- Christ was a sign of contradiction, which shall be contradicted, Luke ii. 34. (Haydock) --- He was looked upon as a prodigy. (Eusebius; St. Augustine) --- Helper. He gives all the glory to God. (Calmet) --- None can persevere without his grace. (Worthington) Old age. Absalom rebelled when his father was grown old. (Calmet) --- Against the dangers of our last conflict, (Haydock) Christ has instituted Extreme Unction. (Worthington) Watched. My guards, (Ferrand) or rather my enemies. (Calmet) Him. Thus the world commonly judges of those in distress. It was known that David sinned; but none could tell that God was now punishing him rather than putting his virtue to the trial. "Upbraid not the miserable," said Thales. Detract. Hebrew, "are satans," or "adversaries," during my trial. The Fathers say these are predictions, Psalm xxxiv. 4. (Calmet) --- David certainly wished to spare the chief of the rebels, and host probably speaks of his spiritual enemies. (Berthier) Praise. To perform good works, and to praise God, is the best way to advance in virtue. (Worthington) Learning. As much as to say, I build not upon human learning, but only upon the power and justice of God. (Challoner) (Worthington) --- I have not leisure to write a canticle at present, as the word known intimates, Psalm xiii. 3., and lxxiii. 9. But I will do it hereafter, and record the praises which I now proclaim. Some would translate, "I know not the number" of thy mercies. (Berthier) --- This sense is adopted by the Chaldean, Theod.[Theodotion or Theodoret], &c. See Psalm xxxix. 6. Yet it seems more probable, that David acknowledges his inability to speak to God as he deserves, though he promises to do his best to shew the utmost respect. So Solomon confessed his ignorance, (Proverbs xxx. 2.) and Socrates asserted, that all his knowledge consisted in the conviction of his complete ignorance. If this be true with respect to human science, how much more so is it, when we speak of God, (Haydock) and attempt to dive into the holy Scriptures? (Genebrard) --- David meditated on the law continually, Psalm i. 2. (Calmet) --- Yet he admits, that he stands in need of a guide (Haydock) and must enter into the sanctuary, to penetrate such high mysteries, Psalm lxxii. 17. St. Augustine and Eusebius understand, that the letter of the Mosaic law is incapable of insuring salvation. (Calmet) --- This text has been abused, to encourage ignorance, as Amama (p. 502.) complains with respect to the Protestant pulpits and colleges abroad. Know gives a dreadful picture, of their universities in England. (Haydock) --- "With the unlearned Anabaptists and fanatics, such may perhaps conclude, that they will thus more easily approach to God," (Tarnov.) and "may boast, that they have been instructed in the school of the holy Spirit," Greek: theodikatoi, "when they boldly ascend the pulpit, and adduce texts from Scripture, it matters not whether right or wrong." (Amama) --- Is not this generally the case among those who broach new religions? (Haydock) --- Vatican Septuagint reads, Greek: pragmateias, "mercantile affairs." But the Vulgate follows the edition of Aldus, &c., Greek: grammateias. (Berthier) --- A similar variation occurs, 1 Esdras viii. The former reading is adduced by the Fathers, and by Gelasius, (dist. 88.) who hence condemns clergymen engaging in merchandise, (Amama) as it was contrary to their calling: and formerly at least, very dangerous for any honest man. (Haydock) --- David had not received a polite education, and he disapproved of Achitophel's worldly prudence. (Menochius) Till now. Here the stop should be placed. (Berthier) (Calmet) --- The verb may also be explained in the past time, "till now I have declared." (Berthier) The great things. Thou hast even punished the rebel angels. (Menochius) Me. Hebrew, "us." Yet Protestants, &c., retain the singular, as the context requires. (Berthier) --- Earth. To which I seem to be consigned, (Haydock) being in the greatest distress. It may be understood of Christ's return from hell, and from the grave, Psalm lxviii. 17. (Calmet) Thy. Hebrew and Syriac, "my." Thou hast raised me to the highest honours. St. Augustine, &c., read "thy justice." (Calmet) --- Houbigant prefers the Vulgate. (Berthier) Meditate. Or, utter my most serious reflections. (Calmet) Psalm. Some copies add, "of David." But the Hebrew has only Lishlomo, "to Solomon;" (St. Jerome; Haydock) or, composed by Solomon. The former sense is more generally adopted, (Berthier) though the Chaldean and Eusebius look upon the latter as most plausible. David, however, seems to have written this last most beautiful piece, when he placed his son upon the throne; (3 Kings i. 47.) and being transported with a divine enthusiasm, he described the reign of the Messias, (Calmet) to whom alone many of the passages can be applied, (St. Augustine; Worthington) as the Jews, Chaldean, Kimchi, &c., confess, though they will not allow Jesus to be the Christ, ver. 5, 11, 17. (Calmet) Son. Solomon, (Berthier) or Cyrus, (Pr. disc.) or the Messias. Most blessed Trinity, enable the Son of man, or of David, to judge the world. (Worthington) (Isaias x. 3., and John v. 22.) --- Judgment. Equity is the duty of governors, as obedience is that of subjects. Solomon acts with the greatest sagacity, 1 Paralipomenon xxii. 10., and xxix. 23., and 2 Paralipomenon i. 10. The psalmist inculcates the obligation of defending the rights of the poor, who are under God's protection. To him even judges and monarchs must give an account, Deuteronomy i. 17., and 2 Paralipomenon xix. 6. Justice. These blessings shall be so common; (Psalm xxxv. 6., and Joel iii. 18.) or, let princes pursue the paths of justice and peace, Micheas vi. 1. Solomon was to enjoy a perpetual peace, (1 Paralipomenon xxii. 9.) as he was a figure of Jesus Christ, who has procured a more solid one for us, Ephesians ii. 14., John xiv. 27., and Isaias lii. 7. (Calmet) --- Hebrew has "by righteousness," as this is the source of true peace, Romans xiv. 17. These virtues are publicly enforced in the Church, as from a mountain, Isaias ii. 2. (Berthier) --- Christ, the rock, (Haydock) and his ministers, the hills, preach reconciliation. (Worthington) Oppressor. Literally, "calumniator." Christ has chained down the devil, the accuser of our brethren, Apocalypse xii. 10., and xx. 2. (Menochius) --- He hath taken away his spoils, (John viii. 44.) and undertaken the defence of the humble, Isaias xi. 4. Solomon was also the reverse of those wicked princes, who received bribes, and neglect the poor, Isaias i. 23. (Calmet) Before. Or, in the presence of the moon, as the Hebrew indicates, (Berthier) though St. Jerome translates, ultra, "beyond, or after." (Haydock) --- Yea, Christ existed before all the creation, (Psalm cix. 3.; Calmet) and these comparisons do not insinuate that he will ever cease to be. (Theodoret) --- The kingdom of David and Solomon is described in the same poetic language, (Psalm lxxxviii. 28., and 37.; Calmet) as it will remain for ever in the hands of the Messias. (Haydock) --- Hebrew makes a sudden address to the king, "they shall fear thee with the sun," which Houbigant dislikes. Some letters may have been changed, though the sense is not bad. (Berthier) --- "They shall fear thee at the rising of the sun, and shall pray to they by the light of the moon," Chaldean, both day and night. (Calmet) --- Solomon, as a figure of Christ, was good for some time; but no king, except our Saviour, will reign for ever. (Worthington) --- The mind of the prophet is now raised to behold him. (Menochius) Fleece. Or, "new cut grass," as the original term also signifies. Yet the explanation given by the Vulgate seems preferable, (Berthier) as an allusion is made to what happened to Gideon, (Judges vi. 37.; Houbigant) prefiguring the miraculous conception of our Saviour. He shall call both the strayed sheep of the house of Israel, and the inhabitants of all the earth: as Solomon gave the greatest satisfaction to his people, during the early part of his reign, (Haydock) and spoke with the utmost eloquence, 3 Kings iv. 34. (Calmet) --- Some supply His justice, (ver. 7.) or rather, "his word" shall come, Deuteronomy xxii. 2. (Calmet) --- The incarnation was effected sweetly, and in silence. (Worthington) Justice. Hebrew, "the just," who appear most under a good king, being animated by his example. (Haydock) --- Away. Chaldean, "till those who adore the moon be exterminated." This idolatry pervaded almost all the east. Solomon's reign was very peaceable, 3 Kings iv. 25. But this was only a feeble representation of the peace which Christ should bring. At his birth, the whole world was at peace. Angels proclaimed it to all the earth, Luke ii. 14., and Isaias ii. 4. (Calmet) --- It is certain, that the internal peace of Solomon's reign did not continue to the end, (Haydock) much less till the moon should be taken away. (Berthier) To sea. Solomon ruled from the Mediterranean, Red, and Indian Seas, to the Persian Gulf, and the Euphrates, having al Arabia tributary to him, (Haydock) and the countries as far as Syria; so that he enjoyed all that had been promised by God, Genesis xv. 18., Numbers xxxiv. 3., and 2 Paralipomenon ix. 26., and 3 Kings iv. 24. --- The earth, denotes this kingdom. (St. Jerome in Isaias xiii. 4.) But if we explain it of Christ, his Church has no limits. In spite of the corruption of the world, she still asserts her title of Catholic. (Calmet) --- She is universal, both as to time and place, and always visible, ver. 15. (Worthington) --- Her divine head began to propagate this kingdom, after he had been baptized in the river Jordan, (Berthier) as the Fathers agree. This unlimited dominion was promised, (Psalm ii. 7.; Calmet) and the prophet Zachary, (Zacharias ix.) seems to quote this passage, when speaking of the Messias alone; so that it is best to understand it in this sense, as the Septuagint have done, by Greek: oikoumenes. (Berthier) (Isaias ix. 6.) Ethiopians. So St. Jerome, Aquila, &c., translate Tsiim, (Haydock) which denotes any nations living at a distance from commerce, (Berthier) or islanders, and those who are accustomed to sail, Isaias xiii. 21. People on the continent, as well as those in islands, and ships, shall submit to Solomon, 3 Kings x. 11.) as all shall yield to Christ, (Calmet) at least at the day of judgment. --- Ground. Prostrating to adore him, Isaias xlix. 23. (Berthier) --- Thus the Persians approach their kings, (Val. Max. vii. 3.) as the Muscovites and Chinese do still. (Calmet) --- The eunuch of the queen of Ethiopia was the first convert of those who did not live in the holy land, Acts viii. 27. (Menochius) Tharsis. Bordering on "the sea," (Berthier) or in Cilicia, though we find not that Solomon ever claimed any authority there, or that the Mediterranean was under his control. He sent his fleet indeed to Tharsis; (3 Kings x. 22.) but Arabia and Saba brought presents, or tribute to him. Under the name of islands, the Hebrews comprise all places, to which they had to go by water, as Asia Minor, &c., Isaias lxvi. 19. (Calmet) --- The three kings were the first who verified this prediction concerning our Saviour; [Matthew ii.] and afterwards Constantine and other potentates embraced his religion. Among the islands, Britain, which is the greatest in Europe, was partly converted in the days of the apostles, (Theodoret in Timothy, &c.) and more under Eleutherius; though the English nation received the faith from St. Augustine of Canterbury and others, sent by Pope Gregory the Great, A.D. 596. (Worthington) --- Saba. Hebrew Seba. The preceding Arabia is sheba, (Haydock) and refers to some of those who people that country. --- Gifts, or tribute, 1 Paralipomenon xviii. (Calmet) --- If the former term, presents, (Hebrew mincha, "a sacrifice of flour," &c. Haydock) be taken in the strict sense, the text cannot be applicable to any but the true God, the Messias. (Berthier) --- The wise men, who came from this country, adored and offered presents to Christ, Matthew ii. (Menochius) Earth, is omitted in Hebrew, Roman Septuagint, &c., so that this cannot regard Solomon, (Berthier) though he was reverenced by all the neighbouring kings, 3 Kings x. 23. Christ alone is the universal king, (Apocalypse xix. 16., and Philippians ii. 10.; Calmet) to whom every knee shall bend, at least when all shall appear in judgment. Many kings shall submit before. (Berthier) Usuries. Hebrew toc, (Haydock) means "fraud and usury." Eternal torment is the usury which God exacts for murder, &c., (St. Augustine) or a transient pleasure. (Haydock) --- From this Christ has redeemed us, (Berthier) as well as from iniquity. (St. Augustine) --- Original sin is the capital, for which the devil claims usury. (Bellarmine) --- Name. Hebrew, "blood." Septuagint properly wrote Greek: aima, which has been changed for Greek: onoma. The sense is not very different, as those who respect a person's name, are careful to defend him from death. (Berthier) --- Hebrew, "their blood is precious," Psalm cxv. 15., and 1 Kings xxvi. 21. Solomon repressed all injustice, so that usury was banished, and the poor was so much enriched, as not to be forced to borrow. (Calmet) --- Yet, after his fall, he laid heavy burdens on his people. (Haydock) --- How much has the name and blood of Christians cost! Yet we fear not to scandalize those (Berthier) for whom Christ died! The most beautiful qualification of all in power is, to protect the poor, and to promote the work of God, for which he lends them his authority. (Haydock) Arabia. Hebrew sheba, ver. 10. (Haydock) --- This was accomplished by the wise men. [Matthew ii.] (Eusebius) --- For him, They shall adopt the form of prayer which he has taught, (St. Augustine) or they shall adore him on his own account. (Berthier) --- Through him we have access in one spirit to the Father, Ephesians ii. 18., and Romans v. 1. People might pay a civil respect also to Solomon. --- He shall live. The prolongation of the ruler's life is sometimes (Haydock) a blessing, Proverbs xxviii. 2. The poor shall live, and pay the taxes cheerfully, praying for his prince, &c. (Calmet) --- They shall adore God, and offer their vows for him, (Haydock) as subjects would do for Solomon, and the crowds did for Jesus Christ, crying out, Hosanna, &c., Matthew xxi. (Menochius) A firmament on the earth, &c. This may be understood of the Church of Christ, ever firm and visible: and of the flourishing condition of its congregation. (Challoner) --- The strength or staff of bread shall not fail, Psalm civ. 16., and Isaias iii. 1. (Calmet) --- Protestants, "there shall be a handful of corn in the," &c. (Haydock) --- Thus moderns follow the Rabbins, who greatly exaggerate the abundance which will take place under the Messias, as expecting that wheat will then grow as high as cedars. The country was indeed very luxuriant and populous in the reign of Solomon. But the fathers explain this of the Church, founded on Christ, the rock, and enriched with all virtues, (Calmet) and the most efficacious sacraments, particularly with the holy Eucharist, to which St. Jerome may allude: "there shall be memorable wheat," &c. (Haydock) --- By these hyperbolical allegories, the abundance enjoyed in the Church was denoted. (Menochius) Continueth. Protestants marginal note, "shall be as a son, to continue his father's name for ever." The Messias is the eternal son of God. Hebrew yinnin, (Keri.) might be rendered (Haydock) filiabitur, (Montanus) if this word were Latin. The ancient Jews considered this as one of the titles of the Messias. Chaldean, "before the sun was, his name was prepared." (Berthier) --- This is the third time that the glory of Christ is pronounced eternal, ver. 5., and 7. (Haydock) --- He is for ever blessed: but we cannot think of Solomon, without remembering his almost incredible fall. (Calmet) --- Blessed. This was spoken only of the Messias, (Berthier) who is the cause of salvation to all the elect. None are saved who do not continue in Him, (Menochius) by faith and good works. The God. Hebrew repeats this word, (Haydock) as the Septuagint of St. Jerome did. (Ep. ad Sun.) (Calmet) --- Alone. Miracles can be wrought only by God's power. (Worthington) So be it. Hebrew, "And amen." See Psalm xl. (Haydock) --- This glory of God was David's most ardent wish. (Worthington) --- It is suspected that the collector of the psalms added these two verses, (Muis) as all the books end alike. (Calmet) Are ended. By this it appears that this psalm, though placed here, was in order of time the last of those which David composed, (Challoner) as he died soon after. (Menochius) --- The subject which he has here treated, (Haydock) concentrated all his thoughts and desires. (Eusebius) --- "The prayers of David, son of Jesse, have been summed up." (Theodotion and V Edition.) (Haydock) --- It is probable that the collections of the psalms were made at different times; (Berthier) and though many were found after this second book was completed, it was not judged expedient to make any alteration. The Syriac and Arabic pass over this sentence entirely, (Calmet) which might be added by Esdras. (Worthington) --- The following psalms have the name of Asaph, &c., in the titles. (Flaminius) --- Yet it is certain that David composed some at least, which are place after this. See Psalm cix., &c. (Haydock) --- The true David ceaseth not to sing new canticles in his Church. (St. Augustine) (Worthington) PSALM LXXI. (DEUS TUUM.) A prophecy of the coming of Christ, and of his kingdom: prefigured by Solomon and his happy reign. Asaph. See Psalm xlix. We shall not undertake to decide whether he composed or only sung this psalm; (Berthier) or whether he lived under David or Josaphat, or rather during the captivity. Those who attribute all the psalms to David, get rid of many such inquires: but they are involved in other difficulties, (Calmet) which are not insurmountable. (Haydock) --- How. Hebrew, "Surely," as if an answer was given to what had long troubled the author. (Berthier) --- God is more excellent and beneficent (Haydock) than any tongue can express. (Worthington) Slipt. I had almost yielded to temptation (Menochius) by denying Providence, (Haydock) and following the broad road. [Matthew vii. 13. (Worthington) --- Upon more mature reflection, (Haydock) I am perfectly convinced that God is not indifferent about those who serve him, though he may have treated Israel with severity. (Calmet) Zeal. I was grieved, (Menochius) or even inclined to imitate the wicked; (see Matthew iii. 14., Psalm xxxvi., Jeremias xii., and xxi. 7.) though the whole book is intended to clear up this difficulty respecting the treatment of the good and bad in this life. Regard. They are not restrained by the thoughts of death, (Haydock) which they banish (Worthington) as much as possible. Protestants, "There are no bands ("of pain." Munster) in," &c. (Haydock) --- Stripes. They quickly remove their light afflictions. (Worthington) --- "And their halls are strong." (St. Jerome) --- "Their strength is firm;" (Protestants) "fat." (Marginal note) (Haydock) --- Septuagint follow another derivation, which is equally accurate. (Berthier) --- The wicked die with content and ease, in an advanced age, falling off like ripe apples, without being torn violently away or bound. They look not on all sides to see if there be no escaping. (Menochius) --- Having enjoyed all the luxuries of life unto satiety, they are resigned to die, little suspecting what will follow. (Haydock) --- They are like victims fattened for slaughter, Proverbs vii. 22. (St. Augustine) --- A noted English deist had the assurance to say on his death-bed, and to have place on his tomb-stone, Dubius, sed non improbus vixi: securus morior, haud perturbatus! (Haydock) Other men, who follow a more virtuous course (Worthington) than themselves. Their prosperity encourages their pride, and they indulge in every excess. (Worthington) Fatness. Abundance, and temporal prosperity, which have encouraged them in their iniquity; and made them give themselves up to their irregular affections. (Challoner) --- This sense is better than the modern Hebrew affords. (Berthier) --- "Their eyes stand out with fatness." (Protestants) (Haydock) --- Into. Hebrew, "the thoughts of the heart," or their utmost expectations; (Haydock) or "they have executed the devices of their heart;" which come to the same. (Berthier) --- They have done what mischief they could. (Worthington) High. With impudence; (Menochius) boldly despising others, (Worthington) from their exalted station. (Berthier) --- They even dare to contend with the Almighty. (Haydock) Earth. Attacking men as well as God. (Berthier) Return here; or hither. The weak among the servants of God will be apt often to return to this thought, and will be shocked when they consider the full days, that is, the long and prosperous life of the wicked; and will be tempted to make the reflections against Providence which are set down in the following verses. (Challoner) --- Protestants, "his people return hither, and waters of a full cup are wrung out for them." St. Jerome saw nothing of waters. "And who among them shall be found full?" He also reads my people (Haydock) better. It is difficult to understand the present Hebrew: whereas the Septuagint is plain; as they found imi, days, instead of ume, "and who," or "the waters." (Berthier) --- We may explain this of the sentiments which the captives should entertain (Calmet) at their return. (Theodoret) --- Asaph, seeing the impiety of the Babylonians, concluded that they would surely be punished, and Israel, being converted, would be put again in possession of their delightful country. (Calmet) --- The prosperity of the former will cause some to fall away, and their days will be full of misery, (Worthington) or they will ponder whole days on these things. (Berthier) They. The weak, (Worthington; Berthier) under this perplexity, or the wicked, said. (Calmet) And I said, is added by the Septuagint to connect the sentence. (Berthier) --- Hebrew, "truly in vain." --- Innocent. Keeping company with them, and avoiding evil, Psalm xxv. 6. Mornings. Every day, (Menochius) or it comes quickly upon me. (Haydock) If I said, &c. That is, if I should indulge such thoughts as these. (Challoner) --- I should. Hebrew, "the generation of thy children will say, that I have prevaricated." (Pagnin) --- Or, "I should offend against the," &c. (Protestants) (Haydock) --- I should not be in unison with Abraham. (St. Augustine) --- I seem to declare them reprobates, and thy providence unjust. (Calmet) --- It was not thus that they thought and acted, when they were under trials; (Haydock) or God chastiseth every son whom he receiveth. (Worthington) --- The psalmist begins thus to enter into himself, and to correct his mistake. (Berthier) Sanctuary. The Church, which teaches all truth; or heaven, (Menochius) or the holy Scriptures, (Lyranus) or rather the counsels of God, which were disclosed to him, (ver. 24.) when he was sensible that the question was not to be answered satisfactorily by human reason. (Calmet) --- The last judgment will explain all. (Haydock) --- In this life, we cannot know the particular causes why the just are afflicted. (Worthington) --- None but the high priest could enter into the Mosaic sanctuary. (Calmet) --- Religion alone, or the future world, can unfold these mysteries. There we shall learn, that the just require to be purified, and the the sinner's conversion is expected to be the fruit of his reprieve, and of his temporal felicity, (Berthier) to which he may perhaps have had some title, for the few good works which he may have done. (Haydock) Thou hast put it to them. In punishment of their deceits, or for deceiving them, thou hast brought evils upon them in their last end, which in their prosperity they never apprehended. (Challoner) --- Septuagint, &c., add, "thou hast placed evils." St. Ambrose reads, "goods." (Calmet) --- Dolos, seems to form part of both sentences, " for deceits thou hast put deceits. " (Berthier) --- With the perverse, thou wilt be perverted, Psalm xvii. 27. Protestants, "surely thou didst set them in slippery places, thou callest them down into destruction;" (Haydock) or, "when they were lifted up." Do the rich think, that their prosperity may be an effect of God's indignation? (Calmet) --- We are here informed, in general, that evils are prepared to punish sins. (Worthington) --- The wicked have risen by their crimes to such a slippery situation. (Menochius) 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)