“To the chief Musician, A Psalm for the sons of Korah. Hear this, all ye people; give ear, all ye inhabitants of the world: for: or, of”
For Asaph. The preposition L is placed before his name, as it is before David’s. (Haydock) — Yet whether he was the author of the psalm, (Calmet) or only set it to music, (Worthington) is uncertain. (Menochius) — The 72nd, and ten following psalms, bear his name, and it is observed, that the style is not so flowing as those which are attributed to the royal prophet [David]. (Moller.) — It is certain, that Asaph was a prophet, and chief musician in the days of David, 1 Paralipomenon vi. 39., xxv. 2., and 2 Paralipomenon xxix. 30. (Berthier) — But the psalms that have this title relate to the captives, and may have been composed by some of his descendants. This and the following seem designed to shew, that something more than bloody victims is required by God; and thus the Israelites, who could not offer sacrifices at Babylon, were comforted; and the people taught by degrees, to look for something more excellent than the law of Moses. (Calmet) — The first and second coming of Christ are here described. (Du Hamel) — God’s angels, just men, judges, (Calmet) idols, &c. (Worthington) — Hebrew El Elohim, Yehova, “the mighty God, the Lord.” (Haydock) — From these three titles, some of the Fathers have proved the blessed Trinity. (Estius) — But this argument is not conclusive. (Berthier) — They ought, however, to fill us with awe, when he shall come to judge the earth, his chosen people, (ver. 4.; Calmet) or all mankind. (Berthier) (Menochius) — Christ will come, surrounded by many legions of angels. (Haydock)
“Both low and high , rich and poor, together.”
Beauty. This may refer to God, or to Sion, (Calmet) where the Church of Christ began. (Worthington)
“My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding.”
Silence. Christ displayed the light of truth from Sion, at his first coming. But he would not judge any till the second, John iii. 17., and viii. 15. (St. Jerome) (Calmet) — Before him, at the last day, (Haydock) or in hell. (St. Athanasius) — Our Saviour appeared formerly with great mildness: but he will come with majesty and terror, after fire shall have destroyed all transitory things. (Worthington)
“I will incline mine ear to a parable: I will open my dark saying upon the harp.”
Earth. As if they were animated, Deuteronomy iv. 26., and xxxii. 1., Isaias i. 2., and Jeremias ii. 12. — Some understand the angels and apostles by heaven. (Calmet) — Judge. Literally, “to divide,” discernere, (Haydock) the goats from the sheep, Matthew xxv. 32. (Calmet) (Menochius) — The whole earth, particularly the elect, will approve of God’s decree, 1 Corinthians vi. 2.
“Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?”
His saints. Hebrew, “my merciful ones,” (Haydock) the chosen people, (Calmet) particularly priests, (Theodoret) who might have too high an opinion of the legal sacrifices, (St. Chrysostom) or all the elect are meant, Matthew xxiv. 30. (Eusebius) — The Hebrews were the only nation which then offered sacrifices to the true God, though some individuals might do it among the Gentiles. (Calmet) — Before, super, or, “who make a covenant with him respecting sacrifices.” — Protestants, “those that have made a covenant with me by sacrifice,” Malachias i. 12. (Haydock) — The Septuagint seem to have read v for i, more accurately, as the prophet speaks till ver. 7. (Berthier) — Judgment should begin at the house of God. And if first at us, what shall be the end of them that believe not the gospel of God? (1 Peter iv. 17., and Romans ii. 9.) (Haydock) — Those who believe not, are already judged, John iii. — Sacrifice generally precedes a covenant, Genesis xv. 17. (Menochius)
“They that trust in their wealth, and boast themselves in the multitude of their riches;”
Heavens. Apostles, (St. Jerome) or angels. (Chaldean) (St. Athanasius) — God is judge. His sentence must therefore be just, (Menochius) and we ought to tremble, 1 Corinthians iv. 4. (Haydock)
“None of them can by any means redeem his brother, nor give to God a ransom for him:”
Testify. I will require thee to speak the truth, and attest the world, Psalm lxxx. 9. (Calmet)
“(For the redemption of their soul is precious, and it ceaseth for ever:)”
Sight. I complain of no neglect (Menochius) in these outward ceremonies. (Haydock) — God required no victims during the captivity; but he always demanded praise, (ver. 14.; Calmet) a contrite heart, Psalm l. 19., &c. (Haydock) — The prophets often admonished the people of this truth, (Isaias i. 2., and Jeremias vii. 20.; Calmet) that they might not set too high a value on sacrifices, (Haydock) which, though pleasing to God, are of no service to him; as all the world is his property. (Worthington)
“For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others.”
Oxen. St. Jerome and Protestants, “the cattle upon a thousand hills.” But our version is very good, and adopted by the Syriac, Ferrand, &c. (Calmet) — Aleph means an ox as well as a thousand; and i may have been added to the preceding word, instead of u, at the beginning of this. (Berthier) — We find u here improperly in either, “beast.” (Houbigant) — No mention is made of fishes, because they were not used as victims. (Calmet)
“Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names. all: Heb. generation and generation”
I know your number, and have absolute dominion over all, Isaias xxxvii. 28. (Calmet) — Field. Ripe fruits. (St. Cyril) (Alexandrian) — With God all things are present. (St. Augustine; Lombard, 1 dist. 35.; F.; Amama)
“This their way is their folly: yet their posterity approve their sayings. Selah. approve: Heb. delight in their mouth”
Goats? Can any of you be so stupid? (Menochius) — Some of the pagans believed, that their idols delighted in the smell of victims. (Haydock)
“Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling. beauty: or, strength in the grave from: or, the grave being an habitation to every one of them”
Vows. A faithless promise is very displeasing, Ecclesiastes v. 3. True religion must be interior, (Calmet) also 1 Corinthians xiv. 15. (Haydock) — We must discharge, not only our general, (Menochius) but also our particular vows, (Worthington) and obligations. (Haydock)
“But God will redeem my soul from the power of the grave: for he shall receive me. Selah. power: Heb. hand the grave: or, hell”
Call. Prayer is a perfect act of religion, and a confession of God’s dominion.
“Be not thou afraid when one is made rich, when the glory of his house is increased;”
Sinner. He is not blamed for praying: but his hypocrisy is condemned. (Berthier) — The world is full of such hypocrites, who have God in their mouths, but not in their hearts, and whose voice alone is the voice of Jacob, Genesis xxvii. 22., Isaias xxix. 13., and Titus i. 16. — The wicked judges, who condemned Susanna, (Daniel xiii.) should have attended to these lessons. (Calmet) — Thou that teachest another, teachest not thyself, Romans ii. 21. — It is surely to be expected, (Haydock) that those who undertake to teach others, should shew good example, and serve God with sincerity, (Worthington) and not content themselves with the glory of their vocation. (Menochius)
“Man that is in honour, and understandeth not, is like the beasts that perish.”
Lay. Hebrew, “slanderest.” (Protestants) But dophi occurs on where else. (Berthier) — The sinner sits to detract, or with pleasure, (Menochius) habitually offends. (Haydock)
Silent, and deferred punishment, (St. Augustine) waiting for thy conversion, Romans ii. 4. — Unjustly, is not expressed in Hebrew. (Berthier) — Face, judgment and hell, (Chaldean) or all these things, (St. Jerome) and thy manifold transgressions. The sight will be most intolerable. (Calmet)
Lest he. Hebrew, “I tear you in pieces.” (Protestants) (Haydock) — Rapiat ut Leo. (St. Augustine) — It may be understood of death, (Theodoret) or of God. (Calmet)
Praise. This kind of improper sacrifice, and those of justice, and of a contrite heart, (Psalm iv., and l.) must accompany outward sacrifices, to make them acceptable. The latter has always been obligatory, (Worthington) as well as the former. (Haydock) — This psalm proves, that the old victims should give place to one far more excellent, the body of Christ, the sacrifice of praise which the Church offers. (St. Augustine, con. advers. xx. orat. con Jud. vi. and ep. cxx. 18.) (Worthington) — Eucharist means even “good grace,” or thanksgiving, being intended to enable us to render that tribute of praise, which he requires. (Haydock) — There. Hebrew, ” to him that ordereth his conversation aright, will I,” &c. (Protestants) — The difference consists only in the points. (Berthier) — Syriac, “There I will shew him the way of his salvation,” or, according to St. Chrysostom, “even my salvation.” (Calmet) — By adoring God in spirit and truth, (Haydock) we may be saved. (Menochius)