《Haydock’s Catholic Bible Commentary – Psalms (Vol. 1)》(George L. Haydock) Commentator
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68 Psalm 68 Verse 1 Changed. A psalm for Christian converts, to remember the passion of Christ; (Challoner) whose sentiments this and the 21st psalm express in the most energetic language. (Berthier) --- It may have been composed by a captive Levite, (Calmet) or David may allude to their sufferings at Babylon, or to his own, though he had those of the Messias principally in view. See Psalm xxvi. Verse 2
Save me from affliction, Luke xxii. 42. Christ could not be lost. (Menochius) --- Waters of afflictions and sorrows. My soul is sorrowful even unto death, Matthew xxvi. (Challoner) See John iii. 6. Verse 3
, Greek: upostasis, "subsistence:" there is no bottom. (Haydock) Verse 4
Hoarse. This might be literally true, as Christ had suffered the greatest torments, and recited this and the 21st psalm on the cross; looking up towards heaven, so that his eyes were weakened, as well as by shedding many tears. Hope. Thus the blasphemy of heretics, who pretend that he gave way to despair, is refuted. (Berthier) --- Christ was not presently delivered from tribulation: neither ought his followers to expect better treatment. (Worthington) Verse 5
Cause. The captives had not injured Babylon, and Christ had even bestowed the greatest favours upon his enemies. He suffered for our sins, Isaias liii. 4. (Calmet) --- Away. Christ in his passion made restitution of what he had not taken away, by suffering the punishment due to our sins, and so repairing the injury we had done to God. (Challoner) --- The expression was proverbial, Jeremias xxxi. 29., and Lamentations v. 7. --- Many of the captives were very innocent. (Calmet) --- But Christ was without sin; (Worthington) though made a curse and a sin-offering, Galatians iii. 13., and 2 Corinthians v. 21. (Calmet) Verse 6
My foolishness and my offences; which my enemies impute to me: or the follies and sins of men, which I have taken upon myself. (Challoner) --- My cross is foolishness to the Gentiles, 1 Corinthians i. 23. (St. Augustine) Verse 7
For me. If I rise not again, my disciples will take me for a mere man. If the captivity continue much longer, many will despair, ver. 11. (Calmet) --- Suffer not the weak to be scandalized in my passion. (Worthington) Verse 8
Reproach. Because I would not adore idols. Christ undertook to expiate our offences, and to satisfy the justice of his Father, Romans xv. 3. (Calmet) Verse 9
Mother. This might be true with respect to some apostate Jews. But it was more fully accomplished in Christ, who was betrayed by Judas, &c. (Calmet) --- His own received him not, John i. (Berthier) Verse 10
Upon me. The disciples remembered that this had been written concerning Christ, who drove out the profaners of his temple, (John ii. 17.) and will not be less severe on those who dishonour the Church by their scandalous lives, or by propagating erroneous opinions. (Calmet) --- St. Paul (Romans xv. 3.) doubted not but this passage was literally applicable to Christ, who has taught us to prefer the glory of God, and our neighbour's salvation before our own temporal advantages. (Berthier) --- Those who have less zeal, are not so much persecuted. (Worthington) Verse 11
Covered. Retiring from society. (Berthier) --- Roman Septuagint and Houbigant, "I humbled." Hebrew, "I bewailed my soul in fasting," (Aquila) as if death were inevitable; and this practice was derided, as the fasts of the Church, (Haydock) and mortification, (Worthington) are still by unbelievers. (Haydock) --- The Jews seemed to scoff at the thirst of Christ, when they gave him vinegar; and the devil took occasion from his 40 days' fast to tempt him. (Berthier) Verse 12
Hair-cloth. The sacred humanity, which being torn, let out the price of our redemption. (St. Augustine) (Menochius) --- I mourned for my country, &c. (Calmet) --- Christ was clothed in derision, with a soldier's straight purple garment. (Berthier) Verse 13
Song. Both judges and common people (Worthington) derided me over their cups of shecar, (Haydock) or strong drink, and palm wine, Lamentations iii. 14. (Calmet) --- Thus the soldiers made Christ their jest, while they drank on the long night of his passion. (Berthier) Verse 14
Pleasure. Which is seasonable, and appointed for pardon, Psalm xxxi. 6., and ci. 14. --- Father, forgive them, &c. The term of the captivity is at hand. I seek no revenge; but commit my cause to thee. (Calmet) Verse 15
Waters. Beneath which the Hebrews supposed hell was placed, Job xxvi. 5. (St. Hilary v. 39.) --- He prays to be delivered from misery, (ver. 2.) and for a glorious resurrection. (Calmet) --- Christ could not be detained in limbo or in the grave. (Worthington) Verse 19
Enemies. That they may insult no longer over me, (Calmet) being converted or covered with shame, (Menochius) that they do no more hurt. (Worthington) Verse 20
Shame, (reverentiam.) St. Augustine, &c., read verecundiam. (Calmet) --- Christ was covered with all sorts of reproach. (Haydock) (Eusebius) Verse 21
Misery. For which I ardently longed, as the Fathers explain it. --- None. I expected that my brethren would at least condole with me: but I was deceived. Christ drank the bitter chalice to the dregs, and found no consolation even from his Father. (Calmet) Verse 22
Food. Tertullian reads "drink;" which agrees better with gall. Yet it might be mixed with food, (Calmet) with wine and myrrh, which were given to our Saviour, when he arrived at Calvary, as vinegar was offered to him on the cross, Matthew xxvii. 34., and John xix. 28. This was the last prophecy which regarded our Saviour, while living; and was the last instance of the Jewish malice, by which they requited him for the thirst which he had for the salvation of mankind. (Gregory of Nazianzus, &c.) (Berthier) --- Jeremias (viii. 14., and xxiii. 15., and Lamentations iii. 15.) uses the same expressions, in a metaphorical sense, to describe the afflictions of the captives. (Calmet) Verse 23
Let their table, &c. What here follows in the style of an imprecation, is a prophecy of the wretched state to which the Jews should be reduced, in punishment of their wilful obstinacy; (Challoner) or it may be a sentence pronounced on them by Jesus Christ. They are driven from their own country, and the sacred books (Calmet) being misunderstood, (Menochius) prove their ruin. Our Saviour and St. Paul confirm this prediction. The latter adheres to the Septuagint (Romans xi. 9.) though some would translate lishlomim, "for peace"-offerings, instead of recompenses, as it also means. (Berthier) --- "Let their sacrifices become a scandal to them;" (Chaldean) or rather, May their table, the symbol of friendship, be a snare for them, that they may be destroyed, or betrayed by their dearest friends. (Calmet) --- The overthrow of the Jews, when they were assembled to eat the paschal lamb, is here foretold. (Worthington) Verse 24
Always. The Babylonians were ordered by Cyrus to look upon the Persians as their masters. (Xenophon vii.) --- Nothing could more strikingly point out the present condition of the Jews than this passage. They are every where kept under, and see not the sense of the Scriptures, (Calmet) and the truth of Christ's doctrine; but are bent on worldly gain. (Worthington) (2 Corinthians iii.) (Menochius) Verse 25
Thy wrathful. Literally, "the fury of thy anger." (Haydock) --- The first term denotes expedition; the second, perseverance. Quickly destroy them, without redress. (Theodoret) (Calmet) Verse 26
Desolate. Babylon gave place to Susa, and "was reduced to a solitude by the vicinity of Seleucia." (Pliny, [Natural History?] vi. 26.) (Isaias xlvii.) --- But the fall of Jerusalem was more sudden and memorable within 40 years after the death of Christ, Psalm lviii. 7. (Calmet) --- The Jews, and particularly the traitor, lost their country, Acts i. 20. (Berthier) --- He (the traitor) indeed hath possessed a field of the reward of iniquity....and burst asunder. (Haydock) Verse 27
Wounds. The enemy persecuted Christ even after his death, opening his side, spreading false reports, and guarding his tomb. (Calmet) --- God ordained his death for the good of man: but they sought it out of malice. (Worthington) Verse 28
Iniquity. The first term may denote the crime; and the second, the punishment. (Calmet) --- Peccatum pæna peccati est. (St. Augustine) --- God permits people to fall; (Worthington) but he does not force them. (Haydock) --- Let the Babylonians become victims of thy indignation: but save thy people. Very few of the Jews embraced the faith of Christ. (Calmet) Verse 29
Living. Let them die. (Grotius) --- If we understand the book of the predestinate to life eternal, and not merely to present and mutable justice, (Tirinus) God never blots any out. But though they fall, he brings them to repentance. (St. Augustine; Estius; Bellarmine) --- The reprobation of the obstinate Babylonians (Calmet) and Jews, is predicted. (Haydock) --- The latter were effaced from the book of the living of the Old Testament, and were never written in that of the just, belonging to the New. (St. Jerome) --- At death, the unbelieving Jews (Haydock) shall not find their expectations will founded. (Worthington) --- Only the faithful are truly just. (Menochius) Verse 30
Up. The cross is now triumphant, (Haydock) an object of veneration. (Berthier) --- Christ submitted to die upon it, and rose again. (Worthington) --- He was exposed naked, and was truly a man of sorrows. (Menochius) Verse 32
Hoofs. They were to be three years old. (Kimchi) --- So Virgil says, (Æneid ix.) Jam cornu petat & pedibus qui spargat arenam. ([Virgil,] Eclogues iii.) (Calmet) --- Our prayers are therefore offered through our Lord Jesus Christ, Hebrews xiii. 15. (Berthier) --- Devout prayer is more acceptable than victims of the best description, though they were also good, (Worthington) and, cæteris paribus, of a higher dignity. (Haydock) Verse 33
See, my deliverance, or thy just vengeance on the wicked. (Calmet) Verse 34
Prisoners. Martyrs, (Menochius) and those who suffer for the faith, will be rewarded. (Worthington) Verse 35
Therein, the fish. Our admiration of creatures causes us to praise God. (St. Augustine; St. Hilary) Verse 36
PSALM LXVIII. (SALVUM ME FAC DEUS.) Christ, in his passion, declareth the greatness of his sufferings, and the malice of his persecutors, the Jews; and he foretelleth their reprobation. Sion. The Catholic Church. The cities of Juda, &c., her places of worship, which shall be established throughout the world. And there, viz., in this Church of Christ, shall his servants dwell, &c. (Challoner) (Worthington) --- It matters not whether a person live in the Church of God, which is at Corinth, or at Philippi, provided he be a member of the Catholic Church. But those who adhere to separate congregations, and style themselves "the Church of England," or "the Kirk of Scotland," &c., cannot be written with the just, (ver. 29.) nor have any part in this prediction. (Haydock) --- It alludes to the restoration of the captives, (Calmet) or rather to the propagation of the gospel, (Haydock) of which the former was a figure, (Eusebius; St. Augustine) as the Jews were never quietly settled again in their country, and were expelled by Titus; where as the Church of Christ remains to the end of the world. (Berthier) Verse 37
Therein. The succession of the Catholic Church is uninterrupted. (Worthington) --- Those who adhere to Christ by faith, hope, and charity, will be saved. (Menochius) 69 Psalm 69 Verse 1 Remembrance. This is all that occurs in Hebrew, or in many Greek copies, though the following words were perhaps extant in the copy of the Septuagint, or were added to complete the sentence. Several of the verses are found in Psalm xxxiv., and xxxix., and seem to have been used as a form of prayer in any danger. (Berthier) --- David foresaw that Christ would pray for the safety of his natural and mystical body, and would be heard. (Menochius) --- The following psalm is a sequel to this. (Calmet) Verse 4
'Tis well, 'tis well. Euge, euge. St. Jerome renders it, vah! vah! which is the voice of one insulting and deriding. Some understand it was a detestation of deceitful flatterers. (Challoner) --- In the New Testament, Well done, denotes applause. (St. Jerome in Ezechiel vi.) --- These predictions relate to the murderers of the Messias. (Berthier) --- In the 39th psalm, the Church prays for aid; and here David, persecuted by Absalom, or any of the just, lays before God his particular wants. (Worthington) Verse 37
PSALM LXIX. (DEUS IN ADJUTORIUM.) A prayer in persecution. 70 Psalm 70 Verse 1 Of the sons of Jonadab. The Rechabites, of whom see Jeremias xxxv. By this addition of the seventy-two interpreters [Septuagint], we gather that this psalm was usually sung in the synagogue, in the person of the Rechabites, and of those who were first carried away into captivity. (Challoner) --- This first captivity happened under Joakim, in the year of the world 3398, the second, under Jechonias, 3405, and the last, when the city was destroyed and Sedecias ws taken, 34016. (Usher) --- The Rechabites entered Jerusalem a little before the first of these events, and set the people an example of obedience by submitting to Nabuchodonosor, as Jeremias directed. (Bellarmine) (Menochius) --- St. Jerome considers their being confined within the walls, as their first captivity. (E. ad Paul. and ad Rust.) --- But there is nothing in this title in Hebrew, Eusebius, &c., and several copies of the Septuagint acknowledge the same; (Calmet) so that it is of no great authority. (Berthier) --- The psalm contains the sentiments of the captives, (Theodoret) or of David, persecuted by his son: and in a more sublime sense, of Jesus Christ, complaining of treason and cruelty. (Calmet) --- All the saints, under persecution, may adopt the same language. (Berthier) --- Hoped. These three verses are almost exactly the same, Psalm xxx. Bias "being asked what was sweet to men, answered, hope." (Laertius 1.) --- Vain is the salvation of man. But hope confoundeth not, Psalm lix. 13., and Romans v. 5. (Calmet) Verse 2
Justice. Or mercy, Psalm xxx. 1. I have not injured Absalom, &c. (Calmet) --- God avengeth the injuries done to his servants. (Worthington) Verse 3
Refuge. The parallel passage seems more complete (Calmet) in Hebrew, some letters of which may have been altered, since the time of the Septuagint. Yet the sense is nearly the same. (Berthier) --- "Be thou my strong habitation, whereunto I may continually resort. Thou hast given commandment to save me; for thou art my rock and my fortress." (Protestants) (Haydock) Verse 4
PSALM LXX. (IN TE DOMINE.) A prayer for perseverance. Unjust. Achitophel and Absalom. (Calmet) Verse 5
Patience. Confiding on thee, I lost not patience; (St. Augustine; Worthington) or rather, (Amama) all my expectations are from thee, Psalm lxi. 6. (Calmet) Verse 6
Art my. Hebrew, "hast taken me," (Haydock) or "cut the navel string," Ezechiel xv. 4. Thou hast acknowledged me for thy son, by taking me upon thy knee, as soon as I was born, Genesis l. 22., and Psalm xxi. 11. Verse 7
Wonder. My exaltation, (Calmet) and present misery, (Worthington; Menochius) fill all with astonishment. (Haydock) (Isaias viii. 18., and xi. 10.) --- God often made his prophets bear about the signs of his vengeance on others, Isaias xix. 20. (Calmet) --- Christ was a sign of contradiction, which shall be contradicted, Luke ii. 34. (Haydock) --- He was looked upon as a prodigy. (Eusebius; St. Augustine) --- Helper. He gives all the glory to God. (Calmet) --- None can persevere without his grace. (Worthington) Verse 9
Old age. Absalom rebelled when his father was grown old. (Calmet) --- Against the dangers of our last conflict, (Haydock) Christ has instituted Extreme Unction. (Worthington) Verse 10
Watched. My guards, (Ferrand) or rather my enemies. (Calmet) Verse 11
Him. Thus the world commonly judges of those in distress. It was known that David sinned; but none could tell that God was now punishing him rather than putting his virtue to the trial. "Upbraid not the miserable," said Thales. Verse 13
Detract. Hebrew, "are satans," or "adversaries," during my trial. The Fathers say these are predictions, Psalm xxxiv. 4. (Calmet) --- David certainly wished to spare the chief of the rebels, and host probably speaks of his spiritual enemies. (Berthier) Verse 14
Praise. To perform good works, and to praise God, is the best way to advance in virtue. (Worthington) Verse 15
Learning. As much as to say, I build not upon human learning, but only upon the power and justice of God. (Challoner) (Worthington) --- I have not leisure to write a canticle at present, as the word known intimates, Psalm xiii. 3., and lxxiii. 9. But I will do it hereafter, and record the praises which I now proclaim. Some would translate, "I know not the number" of thy mercies. (Berthier) --- This sense is adopted by the Chaldean, Theod.[Theodotion or Theodoret], &c. See Psalm xxxix. 6. Yet it seems more probable, that David acknowledges his inability to speak to God as he deserves, though he promises to do his best to shew the utmost respect. So Solomon confessed his ignorance, (Proverbs xxx. 2.) and Socrates asserted, that all his knowledge consisted in the conviction of his complete ignorance. If this be true with respect to human science, how much more so is it, when we speak of God, (Haydock) and attempt to dive into the holy Scriptures? (Genebrard) --- David meditated on the law continually, Psalm i. 2. (Calmet) --- Yet he admits, that he stands in need of a guide (Haydock) and must enter into the sanctuary, to penetrate such high mysteries, Psalm lxxii. 17. St. Augustine and Eusebius understand, that the letter of the Mosaic law is incapable of insuring salvation. (Calmet) --- This text has been abused, to encourage ignorance, as Amama (p. 502.) complains with respect to the Protestant pulpits and colleges abroad. Know gives a dreadful picture, of their universities in England. (Haydock) --- "With the unlearned Anabaptists and fanatics, such may perhaps conclude, that they will thus more easily approach to God," (Tarnov.) and "may boast, that they have been instructed in the school of the holy Spirit," Greek: theodikatoi, "when they boldly ascend the pulpit, and adduce texts from Scripture, it matters not whether right or wrong." (Amama) --- Is not this generally the case among those who broach new religions? (Haydock) --- Vatican Septuagint reads, Greek: pragmateias, "mercantile affairs." But the Vulgate follows the edition of Aldus, &c., Greek: grammateias. (Berthier) --- A similar variation occurs, 1 Esdras viii. The former reading is adduced by the Fathers, and by Gelasius, (dist. 88.) who hence condemns clergymen engaging in merchandise, (Amama) as it was contrary to their calling: and formerly at least, very dangerous for any honest man. (Haydock) --- David had not received a polite education, and he disapproved of Achitophel's worldly prudence. (Menochius) Verse 17
Till now. Here the stop should be placed. (Berthier) (Calmet) --- The verb may also be explained in the past time, "till now I have declared." (Berthier) Verse 19
The great things. Thou hast even punished the rebel angels. (Menochius) Verse 20
Me. Hebrew, "us." Yet Protestants, &c., retain the singular, as the context requires. (Berthier) --- Earth. To which I seem to be consigned, (Haydock) being in the greatest distress. It may be understood of Christ's return from hell, and from the grave, Psalm lxviii. 17. (Calmet) Verse 21
Thy. Hebrew and Syriac, "my." Thou hast raised me to the highest honours. St. Augustine, &c., read "thy justice." (Calmet) --- Houbigant prefers the Vulgate. (Berthier) Verse 24
Meditate. Or, utter my most serious reflections. (Calmet) 71 Psalm 71 Verse 1 Psalm. Some copies add, "of David." But the Hebrew has only Lishlomo, "to Solomon;" (St. Jerome; Haydock) or, composed by Solomon. The former sense is more generally adopted, (Berthier) though the Chaldean and Eusebius look upon the latter as most plausible. David, however, seems to have written this last most beautiful piece, when he placed his son upon the throne; (3 Kings i. 47.) and being transported with a divine enthusiasm, he described the reign of the Messias, (Calmet) to whom alone many of the passages can be applied, (St. Augustine; Worthington) as the Jews, Chaldean, Kimchi, &c., confess, though they will not allow Jesus to be the Christ, ver. 5, 11, 17. (Calmet) Verse 2
Son. Solomon, (Berthier) or Cyrus, (Pr. disc.) or the Messias. Most blessed Trinity, enable the Son of man, or of David, to judge the world. (Worthington) (Isaias x. 3., and John v. 22.) --- Judgment. Equity is the duty of governors, as obedience is that of subjects. Solomon acts with the greatest sagacity, 1 Paralipomenon xxii. 10., and xxix. 23., and 2 Paralipomenon i. 10. The psalmist inculcates the obligation of defending the rights of the poor, who are under God's protection. To him even judges and monarchs must give an account, Deuteronomy i. 17., and 2 Paralipomenon xix. 6. Verse 3
Justice. These blessings shall be so common; (Psalm xxxv. 6., and Joel iii. 18.) or, let princes pursue the paths of justice and peace, Micheas vi. 1. Solomon was to enjoy a perpetual peace, (1 Paralipomenon xxii. 9.) as he was a figure of Jesus Christ, who has procured a more solid one for us, Ephesians ii. 14., John xiv. 27., and Isaias lii. 7. (Calmet) --- Hebrew has "by righteousness," as this is the source of true peace, Romans xiv. 17. These virtues are publicly enforced in the Church, as from a mountain, Isaias ii. 2. (Berthier) --- Christ, the rock, (Haydock) and his ministers, the hills, preach reconciliation. (Worthington) Verse 4
Oppressor. Literally, "calumniator." Christ has chained down the devil, the accuser of our brethren, Apocalypse xii. 10., and xx. 2. (Menochius) --- He hath taken away his spoils, (John viii. 44.) and undertaken the defence of the humble, Isaias xi. 4. Solomon was also the reverse of those wicked princes, who received bribes, and neglect the poor, Isaias i. 23. (Calmet) Verse 5
Before. Or, in the presence of the moon, as the Hebrew indicates, (Berthier) though St. Jerome translates, ultra, "beyond, or after." (Haydock) --- Yea, Christ existed before all the creation, (Psalm cix. 3.; Calmet) and these comparisons do not insinuate that he will ever cease to be. (Theodoret) --- The kingdom of David and Solomon is described in the same poetic language, (Psalm lxxxviii. 28., and 37.; Calmet) as it will remain for ever in the hands of the Messias. (Haydock) --- Hebrew makes a sudden address to the king, "they shall fear thee with the sun," which Houbigant dislikes. Some letters may have been changed, though the sense is not bad. (Berthier) --- "They shall fear thee at the rising of the sun, and shall pray to they by the light of the moon," Chaldean, both day and night. (Calmet) --- Solomon, as a figure of Christ, was good for some time; but no king, except our Saviour, will reign for ever. (Worthington) --- The mind of the prophet is now raised to behold him. (Menochius) Verse 6
Fleece. Or, "new cut grass," as the original term also signifies. Yet the explanation given by the Vulgate seems preferable, (Berthier) as an allusion is made to what happened to Gideon, (Judges vi. 37.; Houbigant) prefiguring the miraculous conception of our Saviour. He shall call both the strayed sheep of the house of Israel, and the inhabitants of all the earth: as Solomon gave the greatest satisfaction to his people, during the early part of his reign, (Haydock) and spoke with the utmost eloquence, 3 Kings iv. 34. (Calmet) --- Some supply His justice, (ver. 7.) or rather, "his word" shall come, Deuteronomy xxii. 2. (Calmet) --- The incarnation was effected sweetly, and in silence. (Worthington) Verse 7
Justice. Hebrew, "the just," who appear most under a good king, being animated by his example. (Haydock) --- Away. Chaldean, "till those who adore the moon be exterminated." This idolatry pervaded almost all the east. Solomon's reign was very peaceable, 3 Kings iv. 25. But this was only a feeble representation of the peace which Christ should bring. At his birth, the whole world was at peace. Angels proclaimed it to all the earth, Luke ii. 14., and Isaias ii. 4. (Calmet) --- It is certain, that the internal peace of Solomon's reign did not continue to the end, (Haydock) much less till the moon should be taken away. (Berthier) Verse 8
To sea. Solomon ruled from the Mediterranean, Red, and Indian Seas, to the Persian Gulf, and the Euphrates, having al Arabia tributary to him, (Haydock) and the countries as far as Syria; so that he enjoyed all that had been promised by God, Genesis xv. 18., Numbers xxxiv. 3., and 2 Paralipomenon ix. 26., and 3 Kings iv. 24. --- The earth, denotes this kingdom. (St. Jerome in Isaias xiii. 4.) But if we explain it of Christ, his Church has no limits. In spite of the corruption of the world, she still asserts her title of Catholic. (Calmet) --- She is universal, both as to time and place, and always visible, ver. 15. (Worthington) --- Her divine head began to propagate this kingdom, after he had been baptized in the river Jordan, (Berthier) as the Fathers agree. This unlimited dominion was promised, (Psalm ii. 7.; Calmet) and the prophet Zachary, (Zacharias ix.) seems to quote this passage, when speaking of the Messias alone; so that it is best to understand it in this sense, as the Septuagint have done, by Greek: oikoumenes. (Berthier) (Isaias ix. 6.) Verse 9
Ethiopians. So St. Jerome, Aquila, &c., translate Tsiim, (Haydock) which denotes any nations living at a distance from commerce, (Berthier) or islanders, and those who are accustomed to sail, Isaias xiii. 21. People on the continent, as well as those in islands, and ships, shall submit to Solomon, 3 Kings x. 11.) as all shall yield to Christ, (Calmet) at least at the day of judgment. --- Ground. Prostrating to adore him, Isaias xlix. 23. (Berthier) --- Thus the Persians approach their kings, (Val. Max. vii. 3.) as the Muscovites and Chinese do still. (Calmet) --- The eunuch of the queen of Ethiopia was the first convert of those who did not live in the holy land, Acts viii. 27. (Menochius) Verse 10
Tharsis. Bordering on "the sea," (Berthier) or in Cilicia, though we find not that Solomon ever claimed any authority there, or that the Mediterranean was under his control. He sent his fleet indeed to Tharsis; (3 Kings x. 22.) but Arabia and Saba brought presents, or tribute to him. Under the name of islands, the Hebrews comprise all places, to which they had to go by water, as Asia Minor, &c., Isaias lxvi. 19. (Calmet) --- The three kings were the first who verified this prediction concerning our Saviour; [Matthew ii.] and afterwards Constantine and other potentates embraced his religion. Among the islands, Britain, which is the greatest in Europe, was partly converted in the days of the apostles, (Theodoret in Timothy, &c.) and more under Eleutherius; though the English nation received the faith from St. Augustine of Canterbury and others, sent by Pope Gregory the Great, A.D. 596. (Worthington) --- Saba. Hebrew Seba. The preceding Arabia is sheba, (Haydock) and refers to some of those who people that country. --- Gifts, or tribute, 1 Paralipomenon xviii. (Calmet) --- If the former term, presents, (Hebrew mincha, "a sacrifice of flour," &c.; Haydock) be taken in the strict sense, the text cannot be applicable to any but the true God, the Messias. (Berthier) --- The wise men, who came from this country, adored and offered presents to Christ, Matthew ii. (Menochius) Verse 11
Earth, is omitted in Hebrew, Roman Septuagint, &c., so that this cannot regard Solomon, (Berthier) though he was reverenced by all the neighbouring kings, 3 Kings x. 23. Christ alone is the universal king, (Apocalypse xix. 16., and Philippians ii. 10.; Calmet) to whom every knee shall bend, at least when all shall appear in judgment. Many kings shall submit before. (Berthier) Verse 14
Usuries. Hebrew toc, (Haydock) means "fraud and usury." Eternal torment is the usury which God exacts for murder, &c., (St. Augustine) or a transient pleasure. (Haydock) --- From this Christ has redeemed us, (Berthier) as well as from iniquity. (St. Augustine) --- Original sin is the capital, for which the devil claims usury. (Bellarmine) --- Name. Hebrew, "blood." Septuagint properly wrote Greek: aima, which has been changed for Greek: onoma. The sense is not very different, as those who respect a person's name, are careful to defend him from death. (Berthier) --- Hebrew, "their blood is precious," Psalm cxv. 15., and 1 Kings xxvi. 21. Solomon repressed all injustice, so that usury was banished, and the poor was so much enriched, as not to be forced to borrow. (Calmet) --- Yet, after his fall, he laid heavy burdens on his people. (Haydock) --- How much has the name and blood of Christians cost! Yet we fear not to scandalize those (Berthier) for whom Christ died! The most beautiful qualification of all in power is, to protect the poor, and to promote the work of God, for which he lends them his authority. (Haydock) Verse 15
Arabia. Hebrew sheba, ver. 10. (Haydock) --- This was accomplished by the wise men. [Matthew ii.] (Eusebius) --- For him, (de ipso.) They shall adopt the form of prayer which he has taught, (St. Augustine) or they shall adore him on his own account. (Berthier) --- Through him we have access in one spirit to the Father, Ephesians ii. 18., and Romans v. 1. People might pay a civil respect also to Solomon. --- He shall live. The prolongation of the ruler's life is sometimes (Haydock) a blessing, Proverbs xxviii. 2. The poor shall live, and pay the taxes cheerfully, praying for his prince, &c. (Calmet) --- They shall adore God, and offer their vows for him, (Haydock) as subjects would do for Solomon, and the crowds did for Jesus Christ, crying out, Hosanna, &c., Matthew xxi. (Menochius) Verse 16
A firmament on the earth, &c. This may be understood of the Church of Christ, ever firm and visible: and of the flourishing condition of its congregation. (Challoner) --- The strength or staff of bread shall not fail, Psalm civ. 16., and Isaias iii. 1. (Calmet) --- Protestants, "there shall be a handful of corn in the," &c. (Haydock) --- Thus moderns follow the Rabbins, who greatly exaggerate the abundance which will take place under the Messias, as expecting that wheat will then grow as high as cedars. The country was indeed very luxuriant and populous in the reign of Solomon. But the fathers explain this of the Church, founded on Christ, the rock, and enriched with all virtues, (Calmet) and the most efficacious sacraments, particularly with the holy Eucharist, to which St. Jerome may allude: "there shall be memorable wheat," &c. (Haydock) --- By these hyperbolical allegories, the abundance enjoyed in the Church was denoted. (Menochius) Verse 17
Continueth. Protestants marginal note, "shall be as a son, to continue his father's name for ever." The Messias is the eternal son of God. Hebrew yinnin, (Keri.) might be rendered (Haydock) filiabitur, (Montanus) if this word were Latin. The ancient Jews considered this as one of the titles of the Messias. Chaldean, "before the sun was, his name was prepared." (Berthier) --- This is the third time that the glory of Christ is pronounced eternal, ver. 5., and 7. (Haydock) --- He is for ever blessed: but we cannot think of Solomon, without remembering his almost incredible fall. (Calmet) --- Blessed. This was spoken only of the Messias, (Berthier) who is the cause of salvation to all the elect. None are saved who do not continue in Him, (Menochius) by faith and good works. Verse 18
The God. Hebrew repeats this word, (Haydock) as the Septuagint of St. Jerome did. (Ep. ad Sun.) (Calmet) --- Alone. Miracles can be wrought only by God's power. (Worthington) Verse 19
So be it. Hebrew, "And amen." See Psalm xl. (Haydock) --- This glory of God was David's most ardent wish. (Worthington) --- It is suspected that the collector of the psalms added these two verses, (Muis) as all the books end alike. (Calmet) Verse 20
Are ended. By this it appears that this psalm, though placed here, was in order of time the last of those which David composed, (Challoner) as he died soon after. (Menochius) --- The subject which he has here treated, (Haydock) concentrated all his thoughts and desires. (Eusebius) --- "The prayers of David, son of Jesse, have been summed up." (Theodotion and V Edition.) (Haydock) --- It is probable that the collections of the psalms were made at different times; (Berthier) and though many were found after this second book was completed, it was not judged expedient to make any alteration. The Syriac and Arabic pass over this sentence entirely, (Calmet) which might be added by Esdras. (Worthington) --- The following psalms have the name of Asaph, &c., in the titles. (Flaminius) --- Yet it is certain that David composed some at least, which are place after this. See Psalm cix., &c. (Haydock) --- The true David ceaseth not to sing new canticles in his Church. (St. Augustine) (Worthington) Verse 24
PSALM LXXI. (DEUS JUDICIUM TUUM.) A prophecy of the coming of Christ, and of his kingdom: prefigured by Solomon and his happy reign. |