Verse 1

Asaph. See Psalm xlix. We shall not undertake to decide whether he composed or only sung this psalm; (Berthier) or whether he lived under David or Josaphat, or rather during the captivity. Those who attribute all the psalms to David, get rid of many such inquires: but they are involved in other difficulties, (Calmet) which are not insurmountable. (Haydock) --- How. Hebrew, "Surely," as if an answer was given to what had long troubled the author. (Berthier) --- God is more excellent and beneficent (Haydock) than any tongue can express. (Worthington)

Verse 2

Slipt. I had almost yielded to temptation (Menochius) by denying Providence, (Haydock) and following the broad road. [Matthew vii. 13.] (Worthington) --- Upon more mature reflection, (Haydock) I am perfectly convinced that God is not indifferent about those who serve him, though he may have treated Israel with severity. (Calmet)

Verse 3

Zeal. I was grieved, (Menochius) or even inclined to imitate the wicked; (see Matthew iii. 14., Psalm xxxvi., Jeremias xii., and xxi. 7.) though the whole book is intended to clear up this difficulty respecting the treatment of the good and bad in this life.

Verse 4

Regard. They are not restrained by the thoughts of death, (Haydock) which they banish (Worthington) as much as possible. Protestants, "There are no bands ("of pain." Munster) in," &c. (Haydock) --- Stripes. They quickly remove their light afflictions. (Worthington) --- "And their halls are strong." (St. Jerome) --- "Their strength is firm;" (Protestants) "fat." (Marginal note) (Haydock) --- Septuagint follow another derivation, which is equally accurate. (Berthier) --- The wicked die with content and ease, in an advanced age, falling off like ripe apples, without being torn violently away or bound. They look not on all sides to see if there be no escaping. (Menochius) --- Having enjoyed all the luxuries of life unto satiety, they are resigned to die, little suspecting what will follow. (Haydock) --- They are like victims fattened for slaughter, Proverbs vii. 22. (St. Augustine) --- A noted English deist had the assurance to say on his death-bed, and to have place on his tomb-stone, Dubius, sed non improbus vixi: securus morior, haud perturbatus! (Haydock)

Verse 5

men, who follow a more virtuous course (Worthington) than themselves. Their prosperity encourages their pride, and they indulge in every excess. (Worthington)

Verse 7

Fatness. Abundance, and temporal prosperity, which have encouraged them in their iniquity; and made them give themselves up to their irregular affections. (Challoner) --- This sense is better than the modern Hebrew affords. (Berthier) --- "Their eyes stand out with fatness." (Protestants) (Haydock) --- Into. Hebrew, "the thoughts of the heart," or their utmost expectations; (Haydock) or "they have executed the devices of their heart;" which come to the same. (Berthier) --- They have done what mischief they could. (Worthington)

Verse 8

High. With impudence; (Menochius) boldly despising others, (Worthington) from their exalted station. (Berthier) --- They even dare to contend with the Almighty. (Haydock)

Verse 9

Earth. Attacking men as well as God. (Berthier)

Verse 10

Return here; or hither. The weak among the servants of God will be apt often to return to this thought, and will be shocked when they consider the full days, that is, the long and prosperous life of the wicked; and will be tempted to make the reflections against Providence which are set down in the following verses. (Challoner) --- Protestants, "his people return hither, and waters of a full cup are wrung out for them." St. Jerome saw nothing of waters. "And who among them shall be found full?" He also reads my people (Haydock) better. It is difficult to understand the present Hebrew: whereas the Septuagint is plain; as they found imi, days, instead of ume, "and who," or "the waters." (Berthier) --- We may explain this of the sentiments which the captives should entertain (Calmet) at their return. (Theodoret) --- Asaph, seeing the impiety of the Babylonians, concluded that they would surely be punished, and Israel, being converted, would be put again in possession of their delightful country. (Calmet) --- The prosperity of the former will cause some to fall away, and their days will be full of misery, (Worthington) or they will ponder whole days on these things. (Berthier)

Verse 11

They. The weak, (Worthington; Berthier) under this perplexity, or the wicked, said. (Calmet)

Verse 13

And I said, is added by the Septuagint to connect the sentence. (Berthier) --- Hebrew, "truly in vain." --- Innocent. Keeping company with them, and avoiding evil, Psalm xxv. 6.

Verse 14

Mornings. Every day, (Menochius) or it comes quickly upon me. (Haydock)

Verse 15

If I said, &c. That is, if I should indulge such thoughts as these. (Challoner) --- I should. Hebrew, "the generation of thy children will say, that I have prevaricated." (Pagnin) --- Or, "I should offend against the," &c. (Protestants) (Haydock) --- I should not be in unison with Abraham. (St. Augustine) --- I seem to declare them reprobates, and thy providence unjust. (Calmet) --- It was not thus that they thought and acted, when they were under trials; (Haydock) or God chastiseth every son whom he receiveth. (Worthington) --- The psalmist begins thus to enter into himself, and to correct his mistake. (Berthier)

Verse 17

Sanctuary. The Church, which teaches all truth; or heaven, (Menochius) or the holy Scriptures, (Lyranus) or rather the counsels of God, which were disclosed to him, (ver. 24.) when he was sensible that the question was not to be answered satisfactorily by human reason. (Calmet) --- The last judgment will explain all. (Haydock) --- In this life, we cannot know the particular causes why the just are afflicted. (Worthington) --- None but the high priest could enter into the Mosaic sanctuary. (Calmet) --- Religion alone, or the future world, can unfold these mysteries. There we shall learn, that the just require to be purified, and the the sinner's conversion is expected to be the fruit of his reprieve, and of his temporal felicity, (Berthier) to which he may perhaps have had some title, for the few good works which he may have done. (Haydock)

Verse 18

Thou hast put it to them. In punishment of their deceits, or for deceiving them, thou hast brought evils upon them in their last end, which in their prosperity they never apprehended. (Challoner) --- Septuagint, &c., add, "thou hast placed evils." St. Ambrose reads, "goods." (Calmet) --- Dolos, seems to form part of both sentences, "for deceits thou hast put deceits." (Berthier) --- With the perverse, thou wilt be perverted, Psalm xvii. 27. Protestants, "surely thou didst set them in slippery places, thou callest them down into destruction;" (Haydock) or, "when they were lifted up." Do the rich think, that their prosperity may be an effect of God's indignation? (Calmet) --- We are here informed, in general, that evils are prepared to punish sins. (Worthington) --- The wicked have risen by their crimes to such a slippery situation. (Menochius)

Verse 20

PSALM LXXII. (QUAM BONUS ISRAEL DEUS.)

The temptation of the weak upon seeing the prosperity of the wicked, is overcome by the consideration of the justice of God, who will quickly render to every one according to his works.

City. In heaven. (Calmet) --- Hebrew also, "when thou shalt awake," (Chaldean; Houbigant; Berthier) and come to judge, after waiting a long time. (Calmet) --- Image. The splendour of worldlings is a mere phantom. Death will shew its vanity. (Haydock) --- Their felicity is only imaginary. (Worthington) (Job xx. 8., Isaias xxix., and Psalm lxxv. 6.) (Calmet) --- Thou the wicked may live to a great age, (ver. 4.; Haydock) yet all time is short. (Menochius)

Verse 21

Changed. St. Jerome, "are like a fire smoking." I was indignant, (ver. 3.; Haydock) and almost consumed with afflictions, and heavy laden. But I depend on my protector. (Worthington)

Verse 22

Nothing. In point of knowledge. Hebrew Bahar means, "a foolish man." (Berthier) --- Knew not, the solution of this difficulty, which thou hast explained. (Calmet)

Verse 23

With thee. I endeavoured to fathom these things by my weak reason; but thou wast graciously pleased to bear with me, (Eusebius) as I was always convinced, indeed, that thy conduct could not be unjust. I am willing to be led like a beast. (Calmet) --- I still feared thee amid all my perplexities, and therefore thou hast delivered me from this temptation. (Berthier) --- I am now filled with sentiments of my own past ignorance, and take thee for a guide. (Haydock)

Verse 24

By thy will. Hebrew and Septuagint, "into thy council." Thou hast hindered me from yielding to my doubts, and hast revealed thy truths to me. (Calmet) --- And. Hebrew, "afterwards." --- Glory. Syriac and Houbigant supply thy glory. (Berthier)

Verse 25

Earth? I no longer envy the prosperity of the wicked, (Calmet) seeing that it is all a dream, and a snare, ver. 18, 20. (Haydock) --- Nothing can now give me content, but thyself. (Calmet) --- This is all we should desire, both for soul and body, as our true inheritance. The wicked, on the contrary, use their free-will to offend God, who destroys, or sentences them to eternal fire. (Worthington)

Verse 26

Away. I am ready to die for love, and gratitude. (Haydock) --- I esteem not myself, if I am deprived of Thee. We must love God with a most chaste, and disinterested affection, if we desire to enjoy him, (Berthier) GOD ALONE. (Boudon.)

Verse 27

Disloyal. The adherence to any creature is resented by God, as a fornication. (Berthier)

Verse 28

Praises. Literally, "tidings." Predicationes. (Haydock) --- The ancient psalters read laudes, praises. --- In the gates, &c., was not in the most correct Septuagint, &c., being taken from Psalm ix. 15. (Calmet)