Bread. Including all sorts of food. (Worthington) --- Table. Hebrew, "flesh." It is true we have water and manna, but we want something more solid and agreeable. (Calmet) PSALM LXXVII. (.) God's great benefits to the people of Israel, notwithstanding their ingratitude. Angry. This is the sense of the Hebrew. Distulit means, "he deferred" (Haydock) to put his threats, (Berthier) or promises, in execution. (Menochius) --- The destroyer punished those who gave way to murmuring, 1 Corinthians x., and Numbers xi. 1. (Calmet) --- Their incredulity was punished (Worthington) for nearly forty years, and all the guilty who were twenty years old at the first numbering, were cut off in the desert. (Haydock) And. Or "though he had." Berthier has mandavit. "He commanded," would be better rendered, this order being given before the complaints. God had supplied them abundantly with manna from the clouds, as from his granaries. (Calmet) --- Therefore they ought to have trusted in his power and goodness. (Menochius) Angels. Hebrew also, "of the strong ones." (Aquila) --- Such is the blessed Eucharist, of which manna was only a figure, John vi. The angels prepared this food. (Calmet) --- It was an effect of the divine bounty, not of the power of Moses, John xi. 32. How it could be inferior (Berthier) to the bread which Christ would give, was a riddle to the Jews, as it must be still to all who do not admit the real presence. If both were figures, surely manna was better than common bread. (Haydock) West wind. Literally, Africum, which blows "from Africa," in this direction, with respect to Jerusalem. (Haydock) --- The same wind may be styled the south wind. Hebrew Kadim, "strong, eastern," &c. (Berthier) --- These quails came from the banks of the southern ocean, or from the Red Sea, as the Israelites were still in Arabia, when they were furnished with them a second time, (Numbers xi. 31.) for a whole month, (Calmet) though there were about three million people. (Berthier) --- God changed the wind, so as to bring them into the camp, Exodus xvi. (Worthington) --- It was before blowing from the south-east. (Menochius) Israel. St. Jerome applies this to those who receive unworthily, particularly if they be priests, 1 Corinthians xi. 29. (Calmet) --- God selected the most guilty (Berthier) having allowed them to feast for a whole month. (Worthington) --- Then he brought down by death, or "hindered," as it were, "by shackles," (Septuagint) the most valiant. (Haydock) Still. Notwithstanding this instance of God's severity, they fell shortly after into greater sins, and would have stoned Moses, &c., despairing of ever taking possession of the promised land, which highly displeased God, so that he swore, that none of the rebels should enter it. Many were also slain in the sedition of Core, (Numbers xiii. 17.) and the rest did not live about thirty-eight years. (Calmet) --- Thus about 600,000 perished, (Worthington) having done nothing worthy of praise. (Menochius) Morning. Those who were spared pretended to repent. (Haydock) --- Afflictions are the source of much good. But the Israelites are blamed for their inconstancy and deceit. (Calmet) --- They came with apparent earnestness (Haydock) to offer the morning sacrifice (Worthington) under affliction. (Menochius) Their and them, is supplied also by Protestants. (Haydock) --- Hebrew, "he....will forgive sin," &c. This seems more beautiful. (Berthier) Flesh. The inferior appetite wars against the spirit, Galatians v. 17., and Matthew xxvi. 41. (Haydock) --- Not, in the ordinary course. This does not contradict the faith of the resurrection, which is elsewhere clearly expressed. (St. Jerome) (Calmet) --- Man may go astray, but cannot be converted by his own efforts, Proverbs ii. 19. (St. Augustine) (Berthier) --- God will never abandon the whole Church. The Jews here mark the middle of the psalter, and the 1263d verse, (Worthington) or the division of the book. (Haydock) How often. It would be difficult to specify. God mentions ten times, Numbers xiv. 22. (Worthington) Grieved. Hebrew, "set bounds to," or "marked," holding up to scorn, Hebrews vi. 6. Genebrard thinks we might translate, "crucified," hithvu, as this is the root of Thau, which formerly resembled a cross. (Calmet) --- This would surely be one of the most striking enigmas. St. Jerome agrees with us. (Berthier) --- "They pushed on," concitaverunt, as God's wrath must be greatly excited by setting limits to his power and goodness. (Haydock) Not. How could they so soon forget these prodigies? We might ask, how came Adam to pay so little attention to God's command? How do many act contrary to their better knowledge? Upon occasion of this forgetfulness, the psalmist repeats many of the chief miracles recorded, Exodus vii., and xiii. (Berthier) Signs. The turning the rod into a serpent. The rest of the signs were also plagues. (Worthington) Showers. Hebrew, "floods." (Haydock) --- Many have asserted that it does not rain in Egypt: but pretty heavy showers fall, even above Cairo, (Vansleb.; Calmet) though seldom. (Worthington) Flies. C\'e6nomyiam. Many copies of the Septuagint have kynomiam, "the dog-fly," which St. Jerome, (Calmet) and St. Augustine properly correct. (Berthier) (Exodus viii. 24.) Blast. Hebrew also "the bruchus," (Haydock) a sort of locust, which does great damage in the East. (Calmet) --- Chasil may signify both. (Berthier) --- Ovid speaks of the blast:Interea crescat scabr\'e6 rubiginis expers. (Fast. 1.) Vineyards. Herodotus (i. 77.) says, the Egyptians use "ale, because they have no vines." But he is contradicted by Athen\'e6us, &c. --- Trees. Hebrew shikmoth, is supposed to mean sycamore trees. (Calmet) Fire. St. Jerome, "who gave their pastures to the hail, and their cattle to the birds." Reshaphim is also rendered "coals," by Pagnin. It may denote the thunderbolts. (Haydock) Angels. Hebrew, "messengers of evil," (Tirinus) as the Septuagint may also signify the good angels. (Amama) --- He ordered Moses and Aaron to denounce his judgments, which he executed either by the devils, (Origen; Worthington) or by the blessed spirits. (St. Ambrose; Exodus xii. 29., and Wisdom xviii. 14.) --- Hence from the effect, (Bellarmine) they may have the appellation of evil. (Theodoret) (Calmet) --- The other plagues are thus briefly mentioned. (Menochius) (Worthington) Labour. "The first-born," (St. Jerome; Genesis xlix. 3., and Proverbs v. 9.) and their best effects. (Calmet) --- This was the tenth plague. Cham was the father of Misraim, who peopled Egypt. (Worthington) Not, after they saw the Egyptians destroyed, whom they had feared greatly before. In the desert they enjoyed rest, while their enemies were in the utmost confusion, (Berthier) having lost their king. (Haydock) Mountain. Hebrew, "term." Greek: Oros, with the soft spirit, means a mountain, (Berthier) and the Vulgate has taken it in this sense in both places, as the Greek accents and spirits are not of greater antiquity or consequence than the Hebrew vowel points. (Haydock) --- The land of Chanaan was very different from that of Egypt, being full of mountains, Deuteronomy iii. 25., and Ezechiel xxxvi. 2. But Sion may be here meant. --- Line. Thus were lands measured, Josue xiii. 8., and xvii. 5. (Calmet) --- God had made a particular choice of this hilly country for his people, (Worthington) and for the chief seat of religion. (Menochius) The covenant, is omitted in many Greek and Latin copies, as well as in Hebrew. (St. Jerome, ad Sun.) --- Yet it is found in the Vatican edition, (Calmet) as well as in the Alexandrian, Greek: esunthetesan. (Haydock) --- Bow, which hits not the mark. It alludes to the faithless Israelites, (Calmet) particularly to Ephraim, ver. 9., Osee vii. 6., and Jeremias ix. 3. The bow of Jonathan was not such, 2 Kings i. 22. (Calmet) --- A bad bow misses the aim, or breaking, wounds the person who uses it. (Menochius) --- These people hurt themselves by their treachery. (Worthington) Hills. The high places, in which they imitated the pagans, and which brought on their ruin, Leviticus xxvi. 30. With so much difficulty are people taught to serve God in spirit and truth. They foolishly imagined that they would be nearer the gods. (Berthier) --- Things. Protestants, "images." They have not forgotten to insert this word as usual, to make the ignorant believe that all images are forbidden! (Haydock) Heard. So he did the crimes of Sodom, Genesis xviii. 20. (Calmet) --- Reduced. Hebrew, "abhorred exceedingly several in Israel." (Haydock) --- The people were not exterminated; but greatly reduced in the time of the judges. (Worthington) Silo. Where it had remained about 350 years, (Berthier) before the ark was removed, never to be replaced there. (Haydock) --- The tabernacle was afterwards at Nobe, and at Gabaon; whence it was probably removed to the treasury of the temple, (Calmet) and was hidden by Jeremias, 2 Machabees i., and Josue xvii. 1. (Berthier) --- God gave his oracles more particularly where the ark, (Worthington) or the tabernacle, was found. (Haydock) Their. Hebrew, "his." (Houbigant) --- The ark was an earnest of God's protection, (Haydock) and the glory of Israel, 1 Kings iv. 21. Sword. So that they could not escape. --- Despised. Hebrew hithhabar, is rendered distulit by St. Jerome, (ver. 21, 59.; Calmet) or non distulit, "he did not delay" to punish, as Erasmus reads. (Haydock) Fire of God's indignation, (Menochius; Worthington) or of war. --- Lamented. St. Jerome, "its virgins no one bewailed." (Haydock) --- He seems to have read eullu, with the Septuagint. Others translate, (Berthier) "did not mourn," though they were now deprived of the hopes of marriage, (Calmet) or "the virgins were not praised" in the canticles used at the marriage-feast, (Chaldean, &c.) non epithalamio celebrat\'e6 sunt, (Montanus) or "married." (Pagnin) (Haydock) --- There was no time to bewail the death of the young men, or the captivity of the women. (Calmet) --- Each one was too solicitous for his own safety. (Haydock) Priests. Ophni and Phinees, (1 Kings iv. 11.; Calmet) the origin of this calamity, (Haydock) and the high priest himself broke his neck. (Worthington) --- Mourn, plorabantur, intimates rather that the people did not mourn for him. But the Hebrew has this meaning also, fleverunt, (Montanus) sunt flet\'e6. (St. Jerome) (Haydock) --- The widow of Phinees died on hearing the sad news; and Eusebius seems to think that grief killed Ophni's widow likewise. (Calmet) Surfeited. St. Jerome, Chaldean, &c., agree in this sense. But Hebrew may admit another, not quite so harsh, (Calmet) "like a hero who shouts for (Montanus) or sing after wine;" (Haydock) dialalon ex oinou, "rendered talkative by wine." (Symmachus) --- God allowed the Philistines to prosper for a time; but, at last, he covered them with ignominy. (Haydock) --- We must reflect that the Oriental languages are bolder in their expressions than ours, and that this is simply a comparison, not more astonishing than that used by our Saviour, when he says that he will come like a thief in the night. (Berthier) --- If the Spirit of God had not consecrated such comparisons, no one durst have used them. (St. Augustine) --- God rose to punish the infidels, and to preserve his Church. (Worthington) --- The psalmist speaks of him as of a man invigorated by wine, and filled all with confusion. (Menochius) Parts. As they were fleeing, (Berthier) or with emerods. (Chaldean, &c.) (Calmet) (1 Kings v. 10.) Ephraim. Who had been preferred before his elder brother, and yet proved the most inclined to idolatry, ver. 9. (Haydock) --- This tribe was deprived first of the ark, and then of the tabernacle, which were its greatest glory, and this strongly indicated the divine displeasure. (Calmet) Sion. The ark was removed from Cariathiarim, in the tribe of Juda, to the house of Obededom, for three months, and afterwards to the palace or tabernacle on Sion, (Haydock) which God had probably chosen for its fixed abode, towards the beginning of David's reign. (Calmet) As of unicorns. That is, firm and strong, like the horn of the unicorn. This is one of the chief of the propositions of this psalm, fore-shewing the firm establishment of the one, true, and everlasting sanctuary of God, in his Church. (Challoner) (Menochius) --- It was preserved before Christ, and will remain till the end of time. (Worthington) --- The temple was not built by David: but the spot was consecrated for it, (2 Kings xxiv.) and the ark was placed on Sion; which was the land which he had founded for ever for this purpose. Hebrew ramim, means "unicorns, (Chaldean; St. Jerome) heights, (Montanus) palaces," (Pagnin) &c. Santificium and s anctuarium, have the same import. (Haydock) --- In the land. Hebrew, "as the land." Septuagint have read b for c, as well; (Berthier) and it is observable that Montanus translates the latter, though the former occur in the Hebrew text below, edition 1632: so easily may these letter be confounded! (Haydock) --- The temple was to have the same stability as the earth, and was but one, like the horn of the unicorn, which is most solid and beautiful. (Calmet) --- Yet this could not be understood of the material temple, which was the most magnificent structure in the world. It was fulfilled in the Church of Jesus Christ, who is also the true David, ver. 72. (Haydock) --- The crowning of David, who was his figure, was a great blessing to Israel. (Worthington) Young. Hebrew also, "giving milk." David was actually with his father's flocks, when he was sent for by Samuel. Saul was also engaged in the pursuits of a country life when he was chosen king: and it would indeed have been difficult to find people of another description among the Israelites, as all followed some business. Cr\'9csus observed that he first of his race (Gyges) obtained his liberty and the throne at the same time, as he had kept the flocks of the preceding king. (Xenophonvii.) Skilfulness. Literally, "intelligences." Plural words are used to express the greatness of the thing. David was very upright and intelligent. (Haydock) --- This enhances the ingratitude of Ephraim, &c., who divided the kingdom. (Calmet) --- Yet David had fallen into some grievous mistakes, so that this can only belong strictly to Jesus Christ, who is the good shepherd, without sin. (Berthier) --- He has here detailed what may serve to illustrate the law and the gospel, and may fill us either with confidence or with alarm. (Haydock) --- We are astonished at the repeated infidelities of the Israelites. But if three million Christians were placed in the same circumstances, would they behave better? (Berthier) Asaph, who might live during the captivity. (Calmet) --- If the ancient (Haydock) Asaph, or David, composed this psalm, it must be considered a prediction of the ruin caused by Nabuchodonosor, or by Epiphanes. (Berthier, T. v.) --- The author of 1 Machabees (vii. 17.) accommodates it to the sufferings of those (Calmet) whom Alcimus destroyed; or rather the prophet had them also in view as well as Christian martyrs. (Haydock) --- He cannot speak of the last ruin of Jerusalem, since it would have been improper to pray for its restoration. (St. Augustine) --- Fruit. A mean village, (Menochius) as Isaias (i. 8.) had threatened. Hebrew, "a heap of stones," (St. Jerome) in the field, Micheas i. 6. Such was the condition of Jerusalem under Nabuchodonosor (Calmet) and Ephiphanes, 1 Machabees i. (Berthier) --- Catholics have been persecuted in every country, and forced to use mean houses for divine worship. (Worthington) Saints. The Assideans, who were the most esteemed for piety, 1 Machabees ii. 42. In the worst of times, there were always some pious Israelites, and the generality of them were less wicked than their enemies, who exercised a horrid barbarity in refusing them burial, after destroying vast numbers, 2 Paralipomenon xxxvi. 17. (Calmet) --- This was done at least under Epiphanes, 1 Machabees vii. 16. (Haydock) --- Persecutors have hung the bodies of martyrs on poles to be the food of birds, (Worthington) as the missionary priests were treated in England not long ago. Hebrew is here rather inaccurate, (Haydock) "to the wild beast of the earth itself;" (Montanus) lechaitho arets, being put forth leith, earts, (Houbigant) as Protestants themselves translate. (Haydock) Us. The Idumeans, &c., are hence blamed by the prophets, Ezechiel xxv. 12., and Abdias 10. (Calmet) --- Christ and his disciples have been treated with scorn, (Berthier) being styled Galileans, Papists, &c. (Worthington) Zeal, or jealousy, as God has the greatest affection for his people, and resents their infidelity as a kind of adultery. (Calmet) --- Sin is the source of misery. (Worthington) Name. Their ignorance was of course culpable. (Berthier) --- This prayer is prophetical, (St. Augustine) or insinuates that those infidels were still more deserving of punishment. (Berthier) --- By destroying Israel, the number of God's worshippers would be lessened. (Calmet) --- Yet this consideration would not hinder God from chastising them; and it is not absolutely true that pagans are always more guilty. Those who know the will of their master, and do it not, shall suffer many stripes. [Luke xii. 47. Having the true faith, they may, however, (Haydock) be sooner converted. (Worthington) They have devoured. So Pagnin ventured to translate the Hebrew. But Montanus substitutes the singular, though it be evidently incorrect, (Haydock) and contrary to all the ancient versions and the parallel passage, (Jeremias x. 25.) as well as to Manuscript 3, Lambeth 435, &c., (Kennicott) v being lost at the end of acol. (Houbigant) --- Place. Hebrew also, "beauty," the ark or temple. (Calmet) Former iniquities, which we and our fathers have committed. The Hebrews generally pray for the remission of their parent's faults, Lamentations v. 7., Baruch iii. 5., and Daniel ix. 5. (Calmet) --- But here the penitents' own transgressions may be meant. (Berthier) --- God is ready to pardon such. (Worthington) Help. The necessity of grace, and the co-operation of free-will, are here plainly asserted. (St. Augustine) Their God. Let him rescue his people. Cicero (pro Flacco) speaking of the Jewish nation, says, "How dear it was to the immortal gods, appears from its being overcome, enslaved," &c. --- Shed. He speaks not of revenge; (Calmet) but in order that chastisement may open the eyes of the infidels, that they may be converted. (Eusebius) --- Let none suspect that thou disregardest thy people. The event will evince the contrary. (Worthington) Put. Chaldean, "consigned." (Calmet) --- Protect the successors of the martyrs. (Worthington) Bosom. Punish them severely (Calmet) in this world. (St. Jerome) --- Many of the surrounding nations were subdued by Nabuchodonosor, five years after he had conquered the Jews. (Josephus, [Antiquities?] x. 10.) (Jeremias xlix. 7., &c.) PSALM LXXVIII. (DEUS GENTES.) The Church in time of persecution prayeth for relief. It seems to belong to the time of the Machabees. Testimony, or instruction, (Calmet) and proof of the psalmist's faith. (Haydock) --- Psalm. Vatican Septuagint, St. Augustine, &c., add, "for (or against) the Assyrian:" whence some have inferred that it relates to the captivity of Israel. But as Benjamin is also mentioned, it seems rather to speak of the captives of Babylon, (Calmet) or of all Jews and Christians in distress. (Berthier) --- The faithful pray for the coming of the Messias, ver. 2, 4, 16. (Haydock) (Fathers) (Calmet) Joseph. He mentions these two as persons dear to God. All the tribes were equally led away captives, and the distinction of kingdoms was not regarded. (Calmet) --- All Israel is denoted by Joseph, who composed two tribes, having a double portion; (Worthington; Menochius) and ruling in Egypt. (Bellarmine) Manasses. These three tribes followed the ark in the desert, (Numbers ii. 18.) and might better see the majesty shining over it. (Worthington) (Calmet) --- Let all be united once more in the divine service. (Muis) --- Samaria, and Jerusalem in part, were in the tribes of Ephraim and Benjamin, (Menochius) and Manasses occupied both sides of the Jordan. (Haydock) Saved. This chorus occurs three (Worthington) or four times. (Calmet) --- With God's grace, we shall be able to act virtuously. (St. Jerome) --- Thou canst easily rescue us from our misery. Be pleased to send us the Messias, thy substantial image, 2 Corinthians iv. 4., and Colossians i. 15. If thou assist us, we may co-operate to obtain salvation. (Worthington) Measure. Hebrew shalish, "three-fold." (St. Jerome) --- The capacity of this measure is not determined. It might be the seah, or the third part of an epha, which would be very abundant, speaking of tears; though small to contain the earth, Isaias xl 12. (Calmet) --- Penitents must eat little. (St. Jerome) --- Yet their sorrow must be moderated by hope. (Eusebius) See Osee ix. 4. (Calmet) --- God punishes so as not to destroy us. (Worthington) At us. See Psalm lxxviii. 4. (Haydock) --- Such was the condition of Jeremias, xv. 10. (Calmet) --- Hebrew, "have scoffed among themselves." Chaldean and St. Jerome agree with us. Scorn is more difficult to bear than poverty. Hence to comfort himself, the psalmist repeats, O God, &c. (Berthier) Vineyard. Thy Church and people. (Worthington) (Isaias v. 1., Osee x. 1., and Matthew xx. 2.) Sight. Hebrew, "Thou didst dig before it," (Montanus) making the ground ready. (Calmet) --- The cloud went before the Israelites. (Worthington) --- Land of promise. (Haydock) God. The highest cedars were surpassed by the branches, or even by the smallest shoots of this vine. (Haydock) --- Most powerful nations were forced to submit to David. (Theodoret) --- The Israelites were exceedingly multiplied, (Worthington) and enjoyed the fruits of the country, Micheas iv. 4. (Calmet) PSALM LXXIX. (QUI REGIS ISRAEL.) A prayer for the Church in tribulation, commemorating God's former favours. River Euphrates, from the Mediterranean, Red, and Indian seas. (Haydock) (Deuteronomy xi. 24.) It? Thou hast withdrawn thy protection. The temple is destroyed, and all plunder with impunity, because thy vineyard has not rendered good fruit, Jeremias ii. 21.