He. Hebrew, "thou hast." Yet St. Jerome and the Chaldean read like the Vulgate. (Berthier) Living. In Judea, which is opposed to Babylon, the region of tears and of death, ver. 8., and Psalm lv. 13. In a spiritual sense, the Fathers understand heaven, where the blessed cannot forfeit their felicity. (Calmet) --- I will strive to please God among the faithful, who live in grace and glory. (Worthington) --- Christ here promises the propagation of the gospel. (Houbigant) (2 Corinthians v. 8.) (Berthier) PSALM CXIV. (DILEXI.) The prayer of a just man in affliction, with a lively confidence in God. or Hebrew Psalm cxvi. Ver. 10. Alleluia is not in Hebrew. There seems no necessity to join this psalm with the preceding, as the subject is not so much alike as that of many others, which are distinct pieces. St. Paul quotes two passages in their literal sense, (Berthier) as applicable to all who thirst after a future life. It may relate also (Haydock) to the captives returning, (St. Chrysostom; Calmet) to Ezechias, (Ven. Bede) or to the Machabees. (Theodoret) --- Exceedingly. We must not be deterred from professing our faith by any danger. (St. Augustine) (2 Corinthians iv. 13.) --- I never ceased to publish that I trusted entirely in thy promises, that we should be delivered (Calmet) in due time. (Haydock) --- I believed that God woud help me, and, as I ought to do, make profession of my faith, under the greatest tribulations. (Worthington) --- With the mouth confession is made unto salvation. (Haydock) --- I confess that there is a future world, (ver. 9.) though I do not see it, but remain in distress. (Menochius) or Hebrew Psalm cxvi. Ver. 11. Excess. Septuagint, "ecstacy." Enlightened from above. If he had spoken thus by his own spirit, any one might have replied, that no dependance could be placed in what he said. We are all liable to mistake. (St. Jerome) --- Many explain it of David's "flight" before Absalom. Hebrew, "in my precipitation," (Calmet) or "astonishment." (St. Jerome) --- Liar. Weak and inconstant of his own corrupt nature, (Haydock) though not always guilty of lying. (Calmet) --- St. Paul contrasts this natural weakness with the veracity of God, (Berthier) and the preaching of his apostles, Romans iii. 4., and 2 Corinthians i. 17. (Haydock) --- In the midst of my afflictions, I professed that all man's help is vain, and I had recourse to God. (Worthington) or Hebrew Psalm cxvi. Ver. 12. To me. I have deserved chastisement; how, therefore, shall I express my gratitude for God's innumerable benefits? (Worthington) or Hebrew Psalm cxvi. Ver. 13. Chalice. I will submit to any afflictions, (St. Augustine) seeing they procure such an ample reward. I will unite my sufferings with those of Jesus Christ, (Haydock) and accept the great benefit of his blood, shed for mankind. (Worthington) --- Chaldean seems to have had this in view, calicem redemptionis levabo mundo venturo, and Houbigant explains it of Christ, who prayed that the chalice might be taken from him, (Berthier) but presently resigned himself to God's will. It may also (Haydock) imply, the cup of thanksgiving, which was used in pacific sacrifices, Psalm xxi. 27. Our Saviour followed this custom, when he instituted the blessed Eucharist, as (Calmet) the Jews do on solemn occasions, (Leo. iii. 7., and ix. 2.) The pagans had something very similar. Homer speaks of the "free bowl, or cup of liberty," (Iliad 2.) and Athen\'e6us (i. 23., and ii. 2., and xv. 5.) of "the cup of Jupiter, the Saviour," in which, after tasting a little wine, water was mingled, with invocations of Jupiter, and all drank what they pleased. (Calmet) --- The custom of drinking healths might originate in the same jovial humour. (Haydock) or Hebrew Psalm cxvi. Ver. 14. Pay. Hebrew adds, "now or surely." (Berthier) --- Vows. Voluntarily, (Worthington) which I could not do at Babylon, Psalm lxv. 13. St. Augustine and the ancient psalters omit this, perhaps supposing it to be taken from ver. 18. or Hebrew Psalm cxvi. Ver. 15. Precious. I am ready even to make a sacrifice of my life, if God's glory should require it; for he esteems the death of the saints. (Worthington) (Berthier) --- He will not easily abandon them to destruction in this world, as the Hebrew implies, (Tirinus; Calmet) though this meaning is not certain, nor verified by facts; the just being often slain by the wicked. (Berthier) --- God rewards the sufferings of his servants; (Calmet) the psalmist will not therefore be deterred from paying his vows by the fear of death. (Menochius) or Hebrew Psalm cxvi. Ver. 16. Handmaid. To be blessed, we must be in a state of grace, and children of the Church. (Worthington) --- Out of it, death itself endured for Christ would profit nothing, (St. Augustine) but only be "a punishment of perfidy." (St. Cyprian) --- No worship can please God, unless we be joined in communion with her [the Church], as the Fathers observe. (Berthier) --- The psalmist glories in being a servant of God for ever. (Calmet) --- Bonds. Of slavery, (Calmet) and sin. (Worthington) (1 Corinthians vii. 22.) or Hebrew Psalm cxvi. Ver. 17. Praise. Or thanksgiving, Psalm xxvi. 6., and Leviticus vii. 12. (Calmet) --- Lord. There is but one, as there is but one faith. Without the latter, it is in vain to call upon God, Ephesians iv. 4. (Berthier) --- "Whosoever eats the lamb out of this house, (the Church) is profane." (St. Jerome, ep. 57. ad Dam.) PSALM CXV. (CREDIDI.) This, in the Hebrew, is joined with the foregoing psalm, and continues to express the faith and gratitude of the psalmist. Alleluia. This word is found at the end of the last psalm, in Hebrew. (Haydock) --- The captives invite all to thank God for their delivery, which was a most striking figure of the world's redemption, in which sense the apostle (Romans xv. 11.) quotes this psalm, with the holy Fathers, though Ven. Bede puts it in the mouth of Ezechias, after the retrogradation of the sun. Kimchi allows that it regards the times of the Messias. (Calmet) --- Praise him. St. Paul reads, magnify him, as the Hebrew means, "extol" by your praises. (Berthier) --- All are invited to praise, as the redemption is sufficient, (Worthington) and designed for all the posterity of Adam. Remaineth is not in Hebrew. Mercy and truth confirm us. (Haydock) --- The psalmist acknowledges that he also stands in need of them, and St. John assures us, that grace and truth came by Jesus Christ. [John i. 17. (Berthier) --- No promise had been made to the Gentiles (Worthington) by the law; though they were all included in the original promise, Genesis iii. 15. (Haydock) --- God hath withdrawn them from idolatry, to impart to them his mercies. (Calmet) PSALM CXVI. (LAUDATE DOMINUM.) All nations are called upon to praise God for his mercy and truth. Alleluia is borrowed from the end of the former psalm in Hebrew. Our Saviour and the apostles determine us to explain this solely of the Messias, though should would also see another literal sense, applicable to the victories of David, or of the captives, at their return, over God or Cambyses. (Berthier) --- This supposition seems very probable, 2 Esdras vi. 16. Yet the Jews saw that some passages belonged to the Messias, and were accustomed to use ver. 26., in praying for his manifestation. This psalm is very pompous, and in the dramatic style, (Calmet) though this is not certain. (Berthier) --- Praise. Or "confess," and praise God for his great mercies. (Worthington) PSALM CXVII. ( DOMINO.) The psalmist praiseth God for his delivery from evils; putteth his whole trust in him; and foretelleth the coming of Christ. That he is good, is not here in Hebrew. The Septuagint insert the words in the two next verses. The people, priests, and all who fear God among the Gentiles must praise him (Psalm cxiii. 11.; Calmet) particularly now under the new law, since they have received greater benefits. (Worthington) --- Our Saviour seems to allude to this passage, observing that God alone is good, (Luke xviii. 28.) to intimate that the man who gave him that title, must also acknowledge his divinity. (St. Augustine) (Berthier)