“Maschil of Asaph. O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture? Maschil: or, A Psalm for Asaph to give instruction”
Corrupt not. ‘Tis believed to have been the beginning of some ode or hymn, to the tune of which this psalm was to be sung. St. Augustine and other Fathers, take it to be an admonition of the Spirit of God, not to faint, or fail in our hope; but to persevere with constancy in good: because God will not fail in his due time, to render to every man according to his works. (Challoner) — Symmachus has, “concerning incorruption,” (Haydock) whence some have explained the psalm of the general resurrection. (Eusebius) — The Chaldeans refer it to David, praying that the angel would cease to destroy, (2 Kings xxiv.) while others suppose that he forbids Abisai to hurt Saul, 1 Kings xxvi. 9. (St. Jerome) — This and similar difficult terms might resemble the anthems of Church music. (Genebrard) (Berthier) (Psalm lvi.) — The psalm is a sequel to the former, (Calmet) or a moral instruction, given by the Son of God, (ver. 3.) after the author had admonished us to attend, and place ourselves in his presence. It is not necessary to suppose that it is written in the form of a dialogue. (Berthier)
“Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt. rod: or, tribe”
Praise. The repetition shews the certainty of the event. Christ and his apostles, who sit as judges, praise the ways of Providence. (Worthington) — Hebrew is more obscure. (Calmet)
“Lift up thy feet unto the perpetual desolations; even all that the enemy hath done wickedly in the sanctuary.”
When I shall take a time. In proper times: particularly at the last day, when the earth shall melt away at the presence of the great judge: the same who originally laid the foundations of it, and, as it were, established its pillars. (Challoner) (Worthington) — This is God’s answer to the longer prayer of Asaph, in the preceding psalm, which is here concluded. (Calmet) — A time. Hebrew Mohed, “congregation.” (Symmachus) — When I shall have delivered my people. (Theodoret) — Justices. With the utmost rigour I will punish Babylon. (Calmet) — No mere creature knows the time of the general judgment, as Christ, the sovereign judge, does. (Worthington) — Then the just themselves will tremble. (Haydock)
“Thine enemies roar in the midst of thy congregations; they set up their ensigns for signs.”
Melted. Symmachus and Houbigant, “is strengthened.” (Haydock) — After the last fire the earth shall remain, though changed in quality. (Worthington) (2 Peter iii. 10.) — God destroys and establishes kingdoms. (Calmet)
“A man was famous according as he had lifted up axes upon the thick trees.”
Wickedly. This is an epitome of Christian doctrine. (Worthington) — God had severely punished Nabuchodonosor, Baltassar, and the priests of Bel. Yet the people would not attend to these salutary admonitions. — Horn. By pride, (Worthington) which is the origin of all evil, (Haydock) and an offence pardoned by God with the greatest difficulty.
“But now they break down the carved work thereof at once with axes and hammers.”
God. Hebrew tsavvar means, “neck.” But the Septuagint have not seen the a, and translate against God. Literally, “the rock,” which is one of his titles; (Berthier) and this seems preferable to “speak not with a stiff neck;” (Calmet) or “with the old neck:” (St. Jerome) though this sense is not contemptible, as the sinner’s wonted pride rises against God. (Haydock)
“They have cast fire into thy sanctuary, they have defiled by casting down the dwelling place of thy name to the ground. They have cast: Heb. They have sent thy sanctuary unto the fire”
Hills. Hebrew harim, may also be considered as the nominative case; “not from the south are there heights” to which they may flee for succour. (Haydock) — Yet most of the ancients agree with us; though is there “refuge,” must then be supplied. (Berthier) — None would be able to screen the Babylonians, Jeremias xxv. 15, 26. — Take the cup of the wine of his fury….The king of Sesac (Babylon) shall drink after them. (Haydock) — The cup is so great that all shall taste, and the last will have the most bitter portion. (Calmet)
“We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long.”
Drink. The just themselves shall suffer something. But their part will be comparatively the clear wine, while sinners shall have the dregs. Many suppose that God holds in his had two cups, which he mixes according to each one’s deserts. So the Septuagint, Syriac, St. Augustine, &c., seem to intimate. Jupiter is thus represented with two barrels of goods and evils near his throne. (Homer, Iliad xxiv.) — But most interpreters suppose that only one chalice is here specified, filled with red wine, the sediment being reserved for sinners, though it was usually thrown away at feasts. Wine was mixed with water in those hot countries. (Calmet) — Yet here the mixture is of a different nature. (Haydock) — Fire, (Psalm x. 7.; Menochius) gall, brimestone, &c., compose the bitter chalice of the damned, who will never arrive at the term of their inexpressible misery. In this life, sinners are frequently punished: but their sufferings do not end here. They shall experience a variety of torments in heat and cold, Job xxiv. (Worthington) (Apocalypse xiv. 10., Isaias li. 17., and Ezechiel xxiii. 34.)
“O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever?”
Declare. Septuagint, “rejoice;” as St. Augustine, &c., read, contrary to the Hebrew. (Calmet) — Jacob. Christ did all for the glory of his Father. (Berthier)
“Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosom .”
Just. Zorobabel, (Theodoret) the figure of the Messias. The Jews were shortly after set at liberty by Cyrus, who was the scourge of their oppressors. (Calmet) — The virtuous, who use well their free-will, are thus rewarded. (Worthington)