Psalms 44 Commentary

“For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them.”

Beautiful. The corporal beauty of Christ may be problematical. (Haydock) — But justice is the truest beauty. (St. Augustine) — All admired his eloquence, (Luke iv. 22., and John vii. 46.) and innumerable converts were made, by the preaching of his word. (St. Jerome) — The young women here address the spouse. — Therefore, I say, (Rabbins) or “because” God hath chosen thee freely. Solomon was styled the beloved, (2 Kings xii. 25.) and was highly favoured, Wisdom viii. 20., and 3 Kings iv. 29., &c. But this was only a figure of Jesus Christ, (Calmet) whose hypostatical union was an effect of gratuitous predestination, (St. Augustine, prĉd. xv.) though his other graces were merited. (St. Chrysostom) (Sa) (Calmet) — He was most excellent in all sorts of gifts. (Worthington)

“Thou art my King, O God: command deliverances for Jacob.”

Mighty. (Potentissime) Erasmus (Apol. con. Sutor.) complains, that he could not learn, whether this was a noun or an adverb, without consulting the originals. (Amama)

“Through thee will we push down our enemies: through thy name will we tread them under that rise up against us.”

Reign. Devise, execute, and perfect the establishment of thy spiritual kingdom. (Worthington) — Solomon was no warrior; but he only wanted enemies to be so. The sword of Christ is his word, (Hebrews iv. 12.) anger, (Apocalypse xix. 15.; Calmet) or human nature. (St. Jerome) — Some translate, “and ride,” because kings were mounted on chariots, and governed their people with the reins of justice, &c. (Robertson) — Justice. These titles are eagerly desired by monarchs; as martial prowess, clemency, and justice, (Calmet) render them objects of terror, and of love. (Haydock) — Christ conquered by his miracles, mildness, &c., (Calmet) propagating the truth, and punishing the rebellious. (Worthington) (Psalm ii. 8.)

“For I will not trust in my bow, neither shall my sword save me.”

Fall. This seems to be placed too soon, in order to shew the rapidity of the conquest. (Calmet) — “Thy arrows are sharp, shot into the hearts,” &c. (Haydock) — Some explain in corde, (as the Hebrew, Septuagint, &c., read) of the voluntary submission of those who had formerly been enemies of the Messias. (St. Chrysostom, &c.) — “Thy sharp arrows, the people subject to thee, shall fall into,” &c. — Men are sometimes represented as arrows, Isaias xlix. 2. (Berthier)

“But thou hast saved us from our enemies, and hast put them to shame that hated us.”

O God, O Theos. The Septuagint thus mark the vocative case, (Psalm cxxxviii. 17.; Haydock) and it is clear, that the Messias is here styled God, (Hebrews i. 8.) though some of the Jews would evade this proof by saying, “God is thy throne,” 1 Paralipomenon xxix. 23. Even Munster translates, O Deus, and the Jew Agesila, o Thee. Elohim is never addressed to any one by the prophets, but to the true God, (Berthier) and this title alludes to the judicial character of Christ, (Acts x. 42.; Calmet) of whose kingdom there shall be no end, Luke i. 33. — Calvin is very bold in asserting, that David spoke properly of Solomon, as if the apostle had applied the text to our Saviour only in the mystical sense; whereas many things cannot belong to the former, and the Chaldean and Fathers expound this psalm of Christ and his Church. — Solomon did not persevere in wisdom, and his beauty was equalled by that of Absalom, &c. (Worthington) — Crellius and Grotius in vain attempted to weaken this proof of Christ’s divinity, as a Jew, who disputed with Origen, did. (Origen, contra Cels. i.) (Du Hamel) (Haydock)

“In God we boast all the day long, and praise thy name for ever. Selah.”

God. Symmachus Thee. (Theophylactus) — Elohim is used in both places, (Haydock) with a singular verb, as being spoken of the Deity. (St. Irenĉus iii. 6.) (Bossuet) (Du Hamel) — “O Elohim, thy Elohim,” (Haydock) which implies more than one person in God. (Berthier) — Many king might be preferred to Solomon; but Christ was raised above all. (Worthington) — Fellows. In consequence of the free gift of God, in uniting the human nature to the second person, the Messias advanced in glory; (Haydock) or rather the prophet speaks of his subsequent merits, which entitled him to the greatest felicity. — The oil of gladness, alludes to the reward of his labours. Dia touto seems to require this sense, though the Hebrew may be rendered, “because.” (Berthier) — Either the cause or the effect may be meant. (Menochius) — Solomon was chosen before many of his elder brothers; but Christ was anointed by the Holy Ghost, Acts x. 38. (Calmet)

“But thou hast cast off, and put us to shame; and goest not forth with our armies.”

Perfume. Literally, “from thy garments, from the ivory houses, out of which they have delighted thee, (10.) the daughters of kings, in thy honour.” They esteem it an honour to wait upon thee, and perfume thy robes, which are placed in chests of ivory, with odoriferous herbs. (Haydock) — The ancients admired such garments, Genesis xxvii. 27., and Amos iii. 15. — They had been given, together with the ivory boxes, as a present to Solomon at his marriage, and might give him delight, (Calmet) as it was then deemed unpolite to refuse a present. (Homer, Odyssey S.) — Stacte. Literally, “the drop” gutta, (Haydock) distils from the myrrh, the wood of settim, (Numbers xxiv. 6.) and may denote aloes, but not the plant. (Calmet) — Mortification and humility (Worthington) raise the soul on high, 2 Corinthians ii. 16. (Haydock) — The blessed Virgin [Mary] is here styled a house of ivory. The Church, and all who observe purity, may be considered as God’s temples, 1 Corinthians iii. 17. (Calmet) — The virtues of Christ are this precious perfume. (St. Augustine, &c.) — Houses. Septuagint Bareis, a word which means “a tower.” Some have not understood this, and have rendered it, gravibus, “heavy,” (St. Jerome, ad Prin.) which others have improperly correct by gradibus, “steps.” (Calmet) — Houbigant would change three words, and translate, “from ivory vessels, the vases of thy anointing.”

“Thou makest us to turn back from the enemy: and they which hate us spoil for themselves.”

Clothing. Hebrew, “in gold of Ophir.” (Haydock) — The Church is spotless, Ephesians v. 26. The attendants of this glorious queen, are the nations converted, or Christian virgins. They are not the maids of Pharao’s daughter, whose marriage was never commended. (Berthier) — House. Paganism, and the observances of the old law. (Berthier) — The Church, and every faithful soul, may be styled the daughter, as well as the spouse of Christ.

“Thou sellest thy people for nought, and dost not increase thy wealth by their price. for: Heb. without riches”

Lord. Hebrew adonaiic, “thy master,” and worship him, (Haydock) like a dutiful wife, 1 Peter iii. 6., and 3 Kings i. 16. — God is not found in the Septuagint. The title belongs to Jesus Christ, the spouse, who has been twice called God before. (Calmet)

“Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.”

Daughters of Tyre; the city, with her dependant villages. (Bossuet) — Tyre might send presents on this grand occasion, or might even pay tribute, 2 Paralipomenon ix. 26. (Calmet) — Idolatrous nations submitted to Christ. (Berthier)

“Thou makest us a byword among the heathen, a shaking of the head among the people.”

Is within. Roman Septuagint, &c., have “of Hesebon,” by mistake, for Esothen. (Calmet) — Queens in the East, could not appear much abroad. (Kimchi) — When they go out, they cannot be seen. The beauty of the Church consists in virtue, and in the grace of God. (Calmet) — Borders. Charity influences the exterior works of piety, (Tirinus) and gives beauty to the ceremonies (St. Basil) and decorations used by the Church, with such magnificence. (Haydock)

“My confusion is continually before me, and the shame of my face hath covered me,”

Neighbours. The Jews, as well as the Gentiles, shall embrace the faith. (Calmet) — Virginity became honourable only after the coming of Christ. (St. Chrysostom)

“For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger.”

Temple. Even virgins (Haydock) out of the Church, cannot please the king. (St. Augustine) (Worthington)

“All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant.”

Sons. Protestants, “shall be thy children.” (Haydock) — This was the wish of those present. But it does not appear that the daughter of Pharao had any children, (Calmet) and thus it seems improbable, that she is here spoken of, as the psalmist foretells the establishment and glory (Berthier) of the Church, by means of the apostles, (St. Chrysostom) and their successors, who are made princes over all the world. Let those who are cut off acknowledge this, and come to the unity, that they may be introduced into the temple of the king. (St. Augustine) (Worthington) — Innumerable saints of all ranks, kings and emperors, acknowledge the Church for their mother, and submit to her. (Calmet)

“Our heart is not turned back, neither have our steps declined from thy way; steps: or, goings”

They. Hebrew, Septuagint of Aldus and Complutensian, and the Greek Fathers, have “I will;” yet this is contrary to the Vatican and Alexandrian Septuagint, (Berthier) and seems less accurate. (Houbigant) — The prophet was not to life for ever, so that the fame of the Church was to be spread by others. (Berthier) — Ever. There shall be pastors and faithful people to the end. (Worthington)