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Psalm 137
PSALM CXXXVII. (CONFITEBOR TIBI.)
Thanksgiving to God, for his benefits.
Ver. 1. David.
It contains a form of thanksgiving for him, or for any other. (Worthington) (Berthier) --- Some Greek copies add, "of Aggeus
and Zacharias." But this is of small authority, though they might sing this psalm (Calmet) when the Jews had been delivered
from all their enemies, (Origen) under Darius, who married Esther. It might also be used by Ezechias, after his recovery,
(Calmet) or by David, when he found himself at rest, (Muis) and had the Messias in view. (Berthier) --- Praise. Literally,
"confess," (Haydock) by repentance, (St. Jerome) and praise. (St. Hilary) --- For, &c. This sentence is placed
after angels, in Septuagint and is not at all in Hebrew, (Berthier) Chaldean, Syriac, &c. (Calmet) --- It seems
probable that the Septuagint found this reason for praise in their copies. --- Angels. Some would translate "judges,
gods," &c. But the psalmist would rather pray before the angels, who would attend in the temple, and present his
petitions. (Berthier) (Apocalypse v., and viii.) (Apostolic Constitutions viii. 4.) --- Their presence ought to full us with
awe, (Luke xii. 8., and 1 Timothy v. 21.) and with confidence, if our prayer comes from the heart. (Haydock) --- Such
God will hear, and the angels will present, Tobias xii., Acts x., and 1 Corinthians xi. 10., and Psalm xxiv. 10.
Ver. 2. Towards.
Thus the Jews acted, when they were at a distance from the temple, and in captivity. (Worthington) --- Truth. Which
thou hast displayed in my regard. --- Holy. Septuagint may have perhaps written Greek: Logion, "Word," agreeably
to the Hebrew, though our version seems more easy. (Berthier) --- St. Jerome (ad Sun.) explains it of Jesus Christ, the Word,
whose name is so exalted, (Philippians ii. 9.; Calmet) as well as the divine majesty. (Worthington) --- The holy doctor translates,
"thou hast magnified thy word above every name." But thy is joined with name in Hebrew. Others would supply,
"thy name and thy word." (Berthier) --- Strength. Septuagint, &c., add, "thy." (Calmet) --- All virtue comes
from God. (Haydock) --- If my prayer be granted, as formerly, I shall advance in virtue. (St. Chrysostom) (Ephesians iii.
14.)
Ver. 4. Mouth.
All kingdoms shall sooner or later, become acquainted with the gospel. (Worthington) --- The predictions of Jeremias, &c.,
had been communicated to the neighbouring princes, (Calmet) and all might know that God had executed his threats and promises.
(Haydock) --- Yet none of them embraced the true religion, even after the captivity, so that this relates to Christ. (Berthier)
Ver. 5. Ways.
Of Providence, (Calmet) and mercy, &c., Psalm xxiv. 10. (Berthier) --- Some have read, "canticles," Greek: odais,
being substituted for Greek: odois. (Haydock)
Ver. 6. The
high, &c. The proud and haughty, who exalt themselves , God knoweth afar off; that is, he despiseth the, and
setteth them at a distance from him; whilst he stoopeth down to favour and embrace the low and humble. (Challoner) --- He
treats the proud as strangers to him. (Worthington) --- If kings would sing in the ways of the Lord, they also must love,
and be humble. (St. Augustine) --- God knows all things before they happen, (St. Chrysostom) and both high and low are equally
open to his eye, Psalm cxii. 5., and cxxxviii. 2., and 8. (Calmet)
Ver. 7. Wilt
quicken me. And not otherwise. (St. Augustine) --- There is no going to heaven without crosses. (Haydock) --- Wrath.
Most furious and cruel enemies. (Calmet)
Ver. 8. Repay.
Taking me under his protection, (St. Chrysostom) he will punish my oppressors; or he has done it already. (Calmet) --- Hands.
Rescue me from the oppression of my temporal and spiritual enemies. (Berthier)
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