PSALM LXXXII. (DEUS QUIS SIMILIS.) A prayer against the enemies of God's Church. Assyrian, or "Assur," sprung from Dedan, (Genesis xxv. 3.) and dwelt near the Ammonites. (Calmet) --- Come. Hebrew, "an arm to," &c. (Haydock) --- All infidels conspire against Catholics, (Worthington) and are will to forget their private quarrels. (Haydock) Madian: 120,000 of whom were defeated by Gedeon with 300 men, (Haydock; Judges vii.) as Sisara was routed by Debora, at Cisson, and slain by Jahel, Judges iv. (Calmet) Endor. Near this place the Madianites fell upon one another. --- All their princes of Madian, (Calmet) or treat all the princes of the people, who now attack us, like them. (Menochius) --- Both senses are good. (Berthier) Mountains. The prayer or prediction was not in vain. The enemies of Josaphat, (2 Paralipomenon xx. 11, 24.; Calmet) and of David, &c., were destroyed. (Haydock) --- The trees on the mountains, (Menochius) or the mountain itself, might burn like Etna and Vesuvius. (Genebrard) --- The destruction of the wicked is thus described. (Worthington) Tempest. During the night, a tempest probably arose, which threw the enemy into confusion, who supposing that the Israelites had broken into the camp, fell upon each other in the dark. (Calmet) --- St. Paul reminds us of God's indignation, which Christians as well as Jews ought to dread, Hebrews xii. 25, 29., and Deuteronomy iv. 24. (Berthier) Name. This was the desire of the prophet; (St. Jerome; Calmet; Berthier) and for this end, God sends afflictions. The impenitent must perish for ever, ver. 18. (Worthington) Lord. He who is, Exodus iii. 14., and vi. 3. (Worthington) --- The name of the Lord is Himself. (Berthier) Core. See Psalm viii., xli., and lxxx. (Haydock) --- The Corites were musicians, as well as porters in the temple, 1 Paralipomenon xxvi. They here represent the faithful upon earth, (St. Augustine; Worthington) who sigh after the heavenly Sion. David was animated with these sentiments, more than with the desire of revisiting Jerusalem, during the revolt of his son. (Berthier) --- This psalm might have been written by him under the persecution of Saul, (Grotius) or it may refer to the captives. (Theodoret) (Calmet) --- Yet, at those times, the tabernacle was not subsisting on Sion, as it seem to have been when this beautiful piece was composed. (Berthier) --- The Jews are said to recite it every night, in hopes of seeing Jerusalem rebuilt, and it might very well be used by all Israelites, when they went to celebrate the three great festivals. (Calmet) Fainteth. The eager desire of heaven sometimes deprives people of external satisfaction, and the body partakes of the inward joy. (Worthington) --- Living. The idols of Babylon have no life. (Eusebius) Turtle. Moderns prefer to render "swallows," without reason. (Bochart) --- Thy altars. They can rest in the ruins of the temple; (Kimchi; Muis) but in that supposition, the altars were destroyed. (Haydock) --- It seems rather that this is an exclamation, (Berthier) which the enraptured psalmist is unable to conclude, giving us to understand that he desired his asylum and place of rest to be near God's altars, (Haydock) with the angels above, Isaias vi. (Worthington) --- The faithful soul seeks to dwell in heaven, and in the mean time keeps in the Catholic Church, laying up store of good works. For, out of it, whatever good pagans and heretics may seem to do, by feeding the hungry, &c., as these things are not laid in the next, they will be trodden under foot, conculcabuntur. (St. Augustine) (Worthington) In his heart, he disposed to ascend by steps, &c., ascensiones in corde suo disposuit. As by steps men ascends toward the eternal temple by certain steps of virtue disposed or ordered within the heart. And this whilst he lives as yet in the body, in this vale of tears, the place which man hath set: that is, which he hath brought himself to: being cast out of paradise for his sin. (Challoner) --- There is no standing still. "As the saint daily advances, so the sinner daily decreases." (St. Jerome) (Calmet) --- Hebrew of these three following verses is variously rendered. The Septuagint are the most ancient, and very exact. (Berthier) --- Heart. "The more you love, the higher will you ascend." (St. Augustine) --- Hebrew, "the paths are in his heart. Passing in the vale of tears, they shall place (or deem) it a fountain. The teacher shall be clothed with benediction. They shall go from strength to strength: they shall appear before God in Sion." (St. Jerome) (Haydock) --- Three words occasion the difference: abri, "passing," means also, "disposing." Septuagint have only used it as a singular, to agree with man, Main, "a fountain," may have been read maun, "for the place." --- Al, means, "the God," and "to." (Berthier) --- Amama says the points are different. But we have often shewn the futility of that objection; which might regulate the versions of the Masorets, but could have no influence on those who lived many ages before their invention. They are neglected here by the authors of Prin. disc., "the God almighty shall appear in Sion." (Haydock) Tears. Protestants, "Baca." Marginal note, "of mulberry-trees," near Jerusalem, Judges ii. 5., and 1 Kings v. 23. (Haydock) --- It was perhaps used proverbially for any dry place. The Lord had promised to relieve the captives with water, Isaias xxxv. 5., &c. (Calmet) --- Place. The temple or tabernacle, (Haydock) which the Lord hath appointed. (Calmet) Blessing. Abundance of water, and other necessaries, (2 Corinthians ix. 6.) as well as (Haydock) spiritual graces, which help those who continue in the true Church to arrive at the vision of God. (Worthington) --- Virtue, or "company," in which manner the Israelites went to the temple. (Calmet) --- God. And not merely the temple, &c., as here on earth. (Menochius) Christ. Chaldean, "the Messias," (Berthier) through whom we address all our petitions. (Worthington) --- Protect thy people, (St. Jerome) and raise up the throne of David. (Calmet) Thousands elsewhere, (Calmet) among sinners. He is so much affected, as to leave the sentence imperfect, ver. 4. But the meaning is clear. Temporal must yield to eternal happiness. Eternity is all as one point: it has no division of time, which has a thousand parts. (Haydock) --- Heaven is represented as a palace, (Berthier) in which the blessed enjoy perpetual felicity. (Haydock) --- With respect to future rewards, one day in the Church is better than thousands out of it. (Worthington), ver. 4. --- Abject. Protestants, "door-keeper." Marginal note, "on the threshold." (Haydock) --- This was the office of the Corites, (Calmet) and they prefer it before the finest occupations among sinners. Hebrew, "the tents of wickedness." (Haydock) --- The poorest condition in the Catholic Church, is better than the highest dignities which the wicked can bestow. (Worthington) --- Indeed poverty, and attention to God's service, is the most secure road to heaven, and gives even present content to those who are actuated by the divine spirit. (Haydock) Truth. He is merciful, and always performs what he has promised: (Menochius) whereas sinners are noted for cruelty and deceit. Hebrew, "the Lord God is a sun and shield." (Haydock) --- This sense is very good. But Theodotion agrees with the Septuagint, who have read differently, unless they have substituted the thing signified for the figure. (Berthier) --- Glory, in the next world, (Worthington) or even in this. He will restore us to happiness, and cause even our persecutors to esteem us. (Calmet) --- Donator est indulgenti\'e6, debitor coron\'e6....promittendo. (St. Augustine) Innocence. After the remission of sin. (Worthington)