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) Trouble. Both spiritual and temporal. (Worthington) --- Enlarge me, or set me at liberty in a spacious place. (Calmet) My helper. Hebrew, "to me among the helpers," (Montanus) or most powerful, (Houbigant) and the mover of all, who lend assistance. Jesus Christ prayed with tears, and was heard for his reverence, Hebrews v. 7. We must expect afflictions, (Job xxxiii.) and must have recourse to God. Princes. For vain is the salvation of man, Psalm lix. 31., and Jeremias xvii. 5. (Calmet) --- So neither can man hurt those whom God protects, Romans viii. 31. (Haydock) Revenged. Hebrew, "I have broken them," (Calmet) or "will render to them." (Houbigant) --- This may relate to David, Nehemias, Christ, and his martyrs. (Calmet) --- The Church, or any just man in the midst of enemies, confidently hopes for victory. (Worthington) --- None shall prevail against Christ and his Church. (Berthier) Bees. Septuagint add, "do a honeycomb." But this is not in the original. --- Burned. Hebrew, "were extinguished." The Septuagint and Chaldean seem to have read better, as it would then be useless to add, as is the former verse, "but....I will destroy them;" and therefore Protestants and Duport here put, "for," &c., (Berthier) though the ci be still used. (Haydock) --- The rage of the enemy is well described by the similitudes of bees and fire. (Calmet) --- Christ was attacked with mortal hatred by the Jews. (St. Augustine) --- The fury of the multitude was fierce, but short-lived, as in God I have overcome them all. (Worthington) Fall. I was very near falling. Hebrew, "pushing thou hast pushed me that," &c. (Menochius) --- "My sin has strongly pushed me." (Chaldean) (Calmet) --- Those who stick to the Hebrew suppose, that the psalmist addressed the chief of his enemies. But a letter or two may have been added, as St. Jerome, Felix, &c., admit not the second person. Houbigant prefers, "they have pushed me." (Berthier) ---By God's grace I was prevented from yielding to the force of temptation. (Worthington) Just. Such were the Jews by their vocation, though many answered very ill the designs of God. (Calmet) --- Christians thank God for their redemption, and confessors are full of joy in their prisons and torments, Acts xvi. 25. (Berthier) Me is not in Hebrew. All salvation is from God. (Berthier) --- Right hand, repeated thrice, insinuates the blessed Trinity, as the word Lord is applied to Christ, who effected man's redemption with singular efficacy. (Worthington) Live. The captives were dying daily, so that this rather belongs to the Church of Christ. (Berthier) (John viii. 51.) Chastised me, severely. (Haydock) --- Septuagint may also signify, "has instructed me," (Calmet) by means of tribulation. (Haydock) --- God chastiseth as a parent, that his children may not perish eternally. (Worthington) Justice. Of the temple, where the undefiled Israelites alone can enter, (Psalm xiv. 1.) or the land of Judea, Isaias xxvi. The Fathers explain it of the Church, and of heaven, to which none can be admitted, who have not departed in the communion of saints, (St. Chrysostom; St. Augustine) having walked in the narrow path. (Eusebius) --- Christ styles himself the way, (Haydock) and the gate . (Berthier) (Apocalypse xxii. 14.) --- Formerly penitents were not allowed to be present during all the Mass; and heretics, &c., are cut off from the bosom of the Church. (Calmet) --- The just here beg for instruction, which they promise to follow. (Worthington) Corner. This was a sort of proverb, and is applied to David, Zorobabel, or the Jewish nation; but they can only be considered as figures of Christ, in whom this prediction was fulfilled, when he established his Church, and made one people of those who were before divided, Isaias xxviii. 16., Matthew xxi. 42., and Acts iv. 11. (Calmet) --- He was rejected by most of the Jews; yet he chose some of them, who, with the Gentiles, formed his Church. (Haydock) --- This all Christians now confess. (Worthington) --- The Pharisees pretended to build for the glory of God, when they opposed the designs of Christ, which, nevertheless, succeeded. They could not object to his application of this text, as they would have done, if it had been already verified in David, &c. (Berthier) --- He has laid the foundation. We must be living stones, if we would co-operate in this heavenly building, 1 Peter ii. 5. Day. Of grace. (Worthington) --- The Church often repeats this during the paschal time, though God is equally the author of all days. (Haydock) See Ephesians iv. 30., and John viii. 56. Save me. The person is not expressed in Septuagint. Or, (Calmet) Hebrew hoshiha na, "salvifica nunc." (Montanus) --- Na means likewise, "I beg." (Haydock) --- Qu\'e6so, Domine, salvum fac, obsecro: Qu\'e6so, Domine, fac prospere agere, obsecro. This formed the acclamations of the Jewish children, Hosanna, Matthew xxi. 9. The branches which were carried at the feast of tabernacles, were also styled Hosannas. (Calmet) --- When Christ entered Jerusalem, the children sung his praises, holding palms. (Worthington) We. The Levites, (Calmet) or Christ and his ministers pronounce this blessing, (Worthington) or the psalmist gives it, after having expressed his thanks for the graces brought by the Messias. (Berthier) Us. Christ, who comes in the name of the Lord, "is himself God," our instructor. (St. Augustine) (Titus ii. 11.) (Berthier) --- Day. The feast of tabernacles, for which this psalm was probably composed. The Jews dwelt under tents. (Calmet) (Leviticus xxiii. 40., and 2 Esdras vii. 15.) --- Altar. Hebrew, "Bind a festival with cords unto the horns," &c. To make sense, the Chaldean inserts, bind the lamb for the festival. But this Houbigant ridicules, and he believes that the solemn entrance of Jesus Christ into Jerusalem is here foretold. Scarcely any prediction in the Old Testament is more clearly verified in the new, Matthew xxi. 8. Hebrew Bahabothim certainly means, "in ramis opacis," and St. Jerome translates, "frequent the solemnity in shady boughs." (Berthier) --- The victims were never tied to the altar, but slain in the porch of the northern gate, Ezechiel xl. 39. (Calmet) I will, &c. This might be in the copies of the Septuagint. It occurs [in] ver. 26., (Berthier) though it was here retrenched in the Hexapla. (Calmet) For ever. Praise is our first and last duty, ver. 1. (Worthington) Alleluia. There is no title in Hebrew. But (Haydock) this psalm contains the praises of the Lord, and of his holy law, under fourteen different names, (Worthington) of way, testimony, &c., repeated in every verse, except the 122d, (Muis) with surprising variety, so as to avoid tautology, and to give a most perfect system of moral doctrine. It is written according to the order of the Hebrew alphabet, (Haydock) that we may learn it from our infancy. (St. Hilary) --- Eight verses begin with each of the twenty-two letters. St. Jerome (ad Paulam Urb. &Proem. in Lam.) moralizes on the signification of these letters, which he renders, 1. Aleph, &c., "the doctrine--- 2. of the house; 3. the plenitude, 4. of the tables --- 5. This 6. and 7. this 8. of life--- 9. a good 10. beginning--- 11. the hand 12. of discipline (or the heart)--- 13. from them 14. everlasting 15. help--- 16. the fountain (or eye) 17. of the mouth 18. of justice--- 19. the calling 20. of the head 21. of teeth 22. the signs." By thus connecting the letters, he forms sentences to shew that the holy Scriptures bring us to the knowledge of the Church, and of Christ, &c. See Worthington. Thus every thing serves to excite the devotion of the saints, though the proud may deride their ingenuity. The sacred writers have certainly found some pleasure and utility in writing so frequently in the alphabetical order, though we may not perceive the advantages of it. (Haydock) --- David is supposed to have written this psalm for the instruction of Solomon in his youth, (Berthier) though others believe that he composed it while he himself was young, and persecuted by Saul. (Muis; Bossuet, &c.) --- It seems very probable, that David wrote it for the consolation of the captives. (Calmet) (Daniel ix. 2.) --- Origen and Ven. Bede refer it to those times; though it seems in reality to appertain to all who desire to live piously, (Haydock) and it is only a conjecture that any other but David was the author, to whom it is generally attributed. Its excellency cannot be denied, and the Church has adopted it for her daily office, dividing it into eleven psalms. (Berthier) --- St. Augustine has written thirty-two, and St. Ambrose twenty-two sermons on the contents; and St. Basil observes, that David has here composed in one psalm the sum of all that he has written in the rest. Among other points of morality and doctrine, we may remark, that the psalmist insists on the necessity of God's grace, and the co-operation of free will, (Worthington) and overturns the Protestant system of justification. (Du Hamel) --- The Israelites might recite this psalm on their journey, three times a-year, to the temple, as the fifteen gradual canticles which follow, were to be sung on the steps leading to the house of God. (Bellarmine) (Menochius) --- Lord. Such only are happy here, (Worthington) or hereafter. (Haydock) --- All aim at happiness, but only the virtuous take the proper means to attain it. (St. Augustine) --- The way may here designate this life, (Worthington) or the law, (St. Augustine) or Jesus Christ, John xiv. 6. (St. Ambrose) The psalmist evidently presupposes, that some can and do keep the law. (Worthington) His testimonies. The commandments of God are called his testimonies, because they testify his holy will unto us. Note here, that in almost every verse of this psalm, (which in number are 176) the word and law of God, and the love and observance of it, are perpetually inculcated, under a variety of denominations, all signifying the same thing. (Challoner) --- We must search the law, not out of curiosity, but to practise it; (Haydock) otherwise we shall become more guilty. (Worthington) (James iv. 17.) Ways. They may, however, repent. The just are subject to fall, 1 John i. 8. But venial faults are not incompatible with justice. (Calmet) --- Hebrew, "They also do no iniquity: they walk in his ways." (Protestants) (Berthier) Diligently. Nimis. Literally, "too much." But this is a Hebrew idiom, to imply the greatest diligence. (Haydock) --- Some would refer it to "God's strong injunction;" which is not necessary. The psalmist henceforward speaks to God. (Berthier) O! that. Conscious of his own insufficiently, he prays for grace to be justified. (Worthington) --- Moses acknowledged, that man could not observe the law, without Christ, Deuteronomy xxx 11., and Romans x. 6. All. At the day of judgment, it will not suffice to have observed only some of the commandments. See St. Jerome, St. Ambrose, &c., who all seem to follow Origen. (Calmet) --- The breach of any law brings confusion. (Worthington) Justice. That all thy ordinances are most equitable, (Worthington) and when I shall have faithfully put them in practice, Ecclesiasticus xv. 9. (Theodoret) Utterly. Hebrew nimis, as ver. 4. (Haydock) --- It may be advantageous to us to be left awhile, that we may know our own weakness. (St. Gregory, Mor. xx. 21.) (Worthington) --- He does not beg never to be tempted, or in tribulation; (Haydock) but only that he may not yield to sin. (St. Hilary) --- He may always at least have recourse to prayer, 1 Thessalonians v. 17. --- The neglect of this duty occasions so many falls. (Berthier) Correct. Symmachus, "illustrate." (Calmet) --- The observance of the law is the only method to preserve innocence, or to regain it. (Haydock) --- The Holy Ghost gives this direction to youth, and to all who are exposed to the dangers of pleasure, (Worthington) as David might do to his son, 2 Kings ii. 3. (Berthier) --- In the same sense as we pray, Lead us not into temptation. [Matthew vi. 13. Let. Literally, "do not cast me off." (Haydock) --- God rejects none but the negligent. (St. Hilary; St. Ambrose, &c.) --- The just, or the Church in general, here confess (Worthington) that perseverance is a gift of God. (Haydock) --- Deprived of grace, we should fall, no less than if God "made us err," as the Hebrew strictly implies. (Berthier) Heart. To guard against the temptations of vanity. (Calmet) --- Christians formerly concealed the mysteries of religion with the utmost care. (St. Hilary and St. Ambrose) --- Moses had given the letter of the law only, insinuating, that it must be kept with all the heart, as David here more fully explains. (Berthier) Justifications. He considers himself as placed at the feet of his divine Master. (Calmet) --- Though just, he wished to increase in virtue, Apocalypse xxii. (Worthington) Mouth. I have concealed them in my heart. Now I am not ashamed to publish them. (Calmet) Riches. I give thy law the preference, Psalm xviii. 9. (Calmet) Give. Hebrew, "avenge," Psalm xii. 6., and cxxxvii. 9. Draw me from this state of oppression, (Calmet) or rather, give me abundant grace, (Berthier) and eternal life. (St. Hilary) --- I cannot fulfil the law, without thy grace. (Worthington) --- Enliven me. So the Septuagint of Aldus reads, though the Roman and Hebrew have, "I shall live," Deuteronomy xxx. 19. (Berthier) Law. In rewarding, punishing, &c. This thou wilt enable me to perceive, (Worthington) as thy law is too much above my comprehension. (Calmet) Earth. At Babylon, or in the world, which is a pilgrimage, (Calmet) and I am unacquainted with the roads. (Menochius) --- The latter sense is much better, 2 Corinthians v. 6., and Hebrews xi. 10. (Berthier) Coveted. Hebrew, "burns, (Aquila; Houbigant) or is bruised, (Berthier) and faints through the desire of thy laws," (Calmet) or "judgments." (St. Jerome) --- If I have but a short time to live, I ardently seek for instruction, (Worthington) and wish to advance daily in virtue. (Calmet) --- His humility makes him fear, lest his desire should not be sincere. (Berthier) Cursed. Becoming victims of hell, Matthew xxiv. (Berthier) (Deuteronomy xxvii. 26.) (Menochius) Princes. Thus Daniel, (vi. 5.) was treated. (Calmet) --- All who would live godly in Christ Jesus, shall suffer persecution, 2 Timothy iii. 12. (Haydock) --- The servant of God will adhere to his duty, though his adversaries may be very powerful. (Worthington) Counsel. Hebrew, "the princes of my counsel." (Houbigant) in opposition to those who endeavoured to make him fall, ver. 23. (Haydock) --- The laws of God afford the best advice. An ancient king observed, that the dead were the best counsellors, as they will not flatter, &c. (Calmet) --- In every trial, we must reflect on the rewards and punishments held out. (Worthington) Pavement. Hebrew, "dust," (Berthier) weighed down by concupiscence, (St. Augustine) and infected by the union with the body. (St. Ambrose) --- The just, in great distress, beg to be delivered, conformably to God's promise. (Worthington) (Wisdom ix. 15., and Romans vii. 24.) Ways. Or sins, (Theodoret) or miserable condition, ver. 25. (Calmet) Slumbered. Greek: Enustaxen, for which Origen, thinking it a mistake of copyists, substituted Greek: estaxen, "has melted," (Calmet) or "distilled," (Aquila, &c., Heracleot.) as more conformable to the original, though the sense is much the same. Loss of blood often causes people to slumber. (Berthier) --- St. Hilary would not abandon the Septuagint. (Calmet) --- Heaviness, being such anxiety, as to be almost distracted. (Worthington) --- Chaldean, "has been in an agony." Sleep is often put for death. (Calmet) --- My soul perishes through grief. (Houbigant) --- Hence the three apostles slept, Luke xxii. (Haydock) --- Greek: Akedia, or torpor of mind, hinders the persecution of any business. (Menochius) PSALM CXVIII. (BEATI .) Of the excellence of virtue, consisting in the love and observance of the commandments of God. Iniquity. Hebrew, "lying." Let me not imitate the wicked. (Haydock) --- Remit the punishment of my sins, (Psalm cvi. 17.; Calmet) --- also original sin, and its effects. (St. Hilary) --- Protect me from falling. (Worthington)