PSALM CXXXI. (MEMENTO DOMINE.) A prayer for the fulfilling of the promise made to David. If. He expresses his vow in the form of an imprecation, without expressing the penalty, as he submits to the rigour of God's justice, if he proves faithless. (Calmet) --- He vows to take no rest, till he might, if it so pleased God, find a place to build a temple. (Worthington) --- This he discovered; yet was not permitted to execute his pious designs. How does his fervour confound our neglect of salvation! (Haydock) --- Self-love shuts the door of our heart against Christ. (St. Augustine) Temples. This seems to have been in the copies of the Septuagint and Theodotion. It is not correct to say that the former added it by inspiration, as they were only interpreters. (Berthier) --- It was marked as an addition in the Hexapla. (Calmet) Heard of it in Ephrata. When I was young, and lived in Bethlehem, otherwise called Ephrata, I heard of God's tabernacle and ark, and had a devout desire of seeking it; and accordingly I found it, at Cariathiarim, the city of the woods: where it was, till it was removed to Jerusalem. See 1 Paralipomenon xiii. (Challoner) --- Or it was revealed to David, that the temple should be built in that part of Jerusalem, which looked towards Bethlehem, and is surrounded with woods. All the plan was laid before him, 1 Paralipomenon xxviii. (Worthington) --- But it is not probable that Jerusalem should be thus described, and there is no proof that the threshing-floor of Ornan was woody. It seems rather, that the psalmist alludes to the ark first at Silo, secondly in the country of Ephraim, or the Ephratheans, (Psalm lxxvii. 60, 67., and Judges xii. 5.) for 328 years, and afterwards at Cariathiarim, for other 70. The captives may also recount its different stations, and pray that it may be restored; though it seems never to have been placed in the second temple. --- It, the tabernacle, which in Hebrew is feminine. (Calmet) --- Yet as the text has tabernacles, or "dwellings," mishcanoth, (ver. 5.) and as the Mosaical tabernacle was kept at Silo or Gabaon, and was not with the ark at Cariathiarim, we may perhaps suppose, that the psalmist alludes to the ark, (Haydock) or to the thing indefinitely, (Berthier) where the glory of the Lord was displayed. St. Jerome and Houbigant have "him," the God of Jacob. (Haydock) --- The Fathers explain it of Jesus Christ, (Theodoret) who was born at Bethlehem, (Worthington) and was prefigured by the temple, (Calmet) styled "the fields of wood." Hebrew sede yahar, to intimate the great extend and quantity of wood used in it; though (Haydock) Cariathiarim, "the city of the woods," may be meant. (Calmet) Stood. If David did this out of devotion, why may not Christians visit the places sanctified by the presence of our Saviour? (Worthington) --- God had not chosen to have a temple before the time of Solomon, 2 Kings vii. 6. (Calmet) Sanctified. Hebrew, "ark of thy strength," which title proceeds from the sanctity of God, who resides there, 1 Kings vi. 20. Our heart ought to be his resting place, Isaias lxvi. 2. (Berthier) --- Leaving Silo, &c., come into thy temple, with the ark where thou sanctifiest thy people. He contemplates a higher mystery, the coming of the Messias, and his glorious resurrection. (Worthington) --- The same words were repeated, when the ark was removed in the desert, and by Solomon, as they might be also by the captives. (Calmet) Justice. And all virtues, (Berthier) of which their robes were emblematical. --- Saints. Levites. (Chaldean) (Calmet) --- Let both priests and Levites perform well their sacred functions, (Worthington) and may all the faithful act up to their vocation. (Berthier) --- Rejoice. Hebrew, "sing," which was the office of the Levites. (Calmet) --- Yet the original term is more comprehensive, and denotes all the emotions of joy. (Haydock) Sake. What confidence are we not taught to place in the merits of the saints! The captives remind God of the virtues of David and Solomon, and use their expressions to move him to shew mercy, and to restore the temple to its ancient splendour; (Calmet) or rather, (Haydock) the consideration of David's being a man according to God's own heart, to whom various promises had been made for the establishment of his seed, is adduced to move the Lord to send the Messias speedily. (Worthington) --- The future obstinacy of many Jews in rejecting him, was foreseen and deprecated. (St. Augustine) --- Anointed. Do not cover me with confusion, (Calmet) or delay the promised Redeemer. (Haydock) Make. Literally, "deceive him." Hebrew, "will not turn from it," the truth. (Berthier) --- Thy. St. Cyprian and St. Hilary read, "my throne," which belonged to the Lord, 1 Paralipomenon xxix. 23. (Calmet) --- But it might also be styled David's, as the promises were made to him. (Haydock) --- Christ was born of the virgin's womb, without having any man for his father. (St. Augustine) --- This promise actually was fulfilled in Solomon, and in Christ, who would infallibly possess the throne, 2 Kings vii., and Acts ii. But Christ reigns over all. (Berthier) (Luke i. 32.) --- St. Peter hence proves our Saviour's resurrection, (Worthington) and power in the Church. (Haydock) --- After the captivity, the royal power was not enjoyed by the family of David: which ought to have persuaded the Jews to acknowledge Christ and his eternal spiritual kingdom. If. The promises made to the carnal posterity of David were conditional, and seem to imply, that they would forfeit them. (St. Hilary) --- But those regarding the Messias are absolute. (Calmet) --- Yet heaven is only promised to his children in the Church, if they observe God's commandments, Romans viii. 17. (Worthington) --- The kings of Juda seem not to have believed these threats; and many Christians live as if heaven required no conditions on their part. God knew what would be the event; but he speaks thus to testify their free-will, and his desire to preserve the temporal throne of David, at least till the coming fo the Messias, if the Jews had proven faithful. (Berthier) This. God is introduced speaking to the end. (Haydock) --- Chosen. Hebrew, "desired." This relates to his spouse, the Church. (Calmet) --- He dwelleth in this Sion for ever. (Worthington) --- It was the figure of the Christian Church, as this is of heaven, Hebrews xii. 22. (Berthier) Widow. Whose name is often joined with orphans, and the poor, as the Hebrew Tsedah may imply one "desolate," 1 Timothy v. 5. (Berthier) --- The Greek copies vary: some have widow, and others, "prey," which is most commonly given as the sense of the Hebrew. (Haydock) --- The poor priests and Levites, who had no land, shall be abundantly supplied. (Calmet) --- The Church, though deprived of Christ's visible presence, is replenished with many blessings, and her humble children are relieved with the holy Sacraments. (Worthington) Salvation. To instruct others. (Berthier) --- The Church hath always had some virtuous priests and laics. (Worthington) There. Literally, "thither," (Haydock) Illuc, as Christ came from heaven. (Berthier) --- Horn. Power and glory. This regards Solomon, and the Messias. Hebrew, "I will make to bud," &c., alluding to Christ's miraculous birth, Isaias iv. 2. (Calmet) --- Lamp. St. John the Baptist, (John v. 35.; St. Athanasius) or Christ himself, (Luke ii. 32., and Apocalypse xxi. 23.) though it may also be understood of David's son and successor. (Calmet) --- Yet this lamp was too dreadfully extinguished. (Berthier) --- Christ protects his Church, which is placed for the instruction of all. (Worthington) My. Hebrew, "his diadem," (S. Ser.[St. Jerome?]) or "consecration." The glory of David was great, as a figure of Christ, to whom this more properly belongs. He is the king of ages, without sin, &c. (Calmet) " Of David, " as we read in Hebrew and the Alexandrian Septuagint, being composed by him, when all Israel acknowledged his dominion, (Berthier) after his third anointing. (Houbigant) --- Others explain it of the captives returned, and particularly of the sacred ministers resolving to perform their duties with unanimity. (Calmet) --- Esdras might propose the example "of David," for the imitation of others. (Worthington) Precious. Is expressed in Hebrew. The name of Aaron would sufficiently denote that it was of this nature. (Berthier) See Exodus xxx. 23. --- Moses poured it on his head, with such profusion that it ran upon all his beard, and even be the skirt, or neck, as the Septuagint insinuate, though the Hebrew means "the mouth," or orifice, through which the head entered, (Calmet) as the robes resembled our sacred vestments. (Haydock) --- The union of priests is no less sweet. (Calmet) --- Of this we need no other proof than to behold the advantages of concord in every community, and especially in the Church of God. The unction of Aaron denoted grace and unity descending from the head of the Church, to other priests, and to the meanest of the faithful; (Worthington) or that which Hebrew, "of Hermon descending on the mountains of Sion," Tsiyon. (Haydock) --- There is a hill written Ssiyon at the foot of Hermon, Exodus iv. 48., and Ecclesiasticus xxiv. 17. It is not probable that dew should flow 50 leagues across the Jordan. (Calmet) --- Unity is equally desirable, as moisture to a thirsty soil. (Haydock) --- Sion may here denote and "dry" mountain. (Muis) --- There was also a Hermon in the tribe of Issachar, and the dews in that country resembled showers of rain. Such copiousness would be very refreshing, like fraternal concord. The enemies of Christianity observed how the disciples loved each other, being of one heart and soul, (Berthier) as thier divine master had taught them to be thus distinguished. (Haydock) --- As the snow or dew which descends from Hermon, causes fruitfulness, so does concord promote piety. (Worthington) --- There, in concord, or in the temple. (Calmet) --- The holy Spirit came upon the disciples when they were together, Acts ii., and iv. 32. (Worthington) --- Life everlasting. Jonathan was not preserved from dying young, though he was so faithful to his friend, and the possession (Berthier) of temporal prosperity cannot satisfy the heart. PSALM CXXXII. (ECCE QUAM BONUM.) The happiness of brotherly love and concord. Canticle. David composed it for the Levites going on duty, (Haydock) or Solomon for the dedication of the temple. The people might use it on the last day of the three great festivals; or the Levites are exhorted to watch carefully. They may excite each other, (ver. 2.; Calmet) as all Christians should do, 1 Peter ii. 9. (Berthier) --- In the courts, &c., seems to be taken from Psalm cxxxiv. 2., (Calmet) as it is not in Hebrew. (St. Hilary) --- The court of the people was divided for the men and women, and perhaps there was a separate place for the priests, and for the Levites, in the court of allotted to them, where the latter kept watch. (Calmet) PSALM CXXXIII. (ECCE NUNC .) An exhortation to praise God continually. Thee. "A Levite on guard answers the cantor," (Houbigant) or the priests say this to the people, when they were departing home, Numbers vi. 23. (Calmet) --- Earth. All things were made to praise God. (Worthington) Alleluia. The psalm turns on God's praises, and might be composed by David, after he had settled the order of the Levites, though it may suit all people. (Berthier) --- The latter part agrees with Psalm xciii., and Jeremias x., which might lead us to conclude that it was composed after the captivity perhaps for the dedication of the second temple. The next psalm is a repetition of this, with the chorus interspersed. (Calmet) Courts. Both clergy and laity praise God for his favours and power. (Worthington) PSALM CXXXIV. (LAUDATE NOMEN.) An exhortation to praise God: the vanity of idols. Sweet. Occupation, and very useful, Psalm cxlvi. 1. (Calmet)