Haydock's Catholic Bible Commentary, 1859 edition.

Psalm 73

Psalm lxxiii. (Ut quid Deus.)

Notes & Commentary:

Ver. 1. Understanding. Psalm xxxi. (Haydock) --- We behold here the destruction of the tabernacle by the Philistines, (Grotius) or rather of the temple, by Nabuzardan, (4 Kings xxv. 8., and Jeremias lii. 12.) though some understand the profanation of Epiphanes, or the final ruin by the Romans. In the latter destruction, the Jews were no longer God's inheritance, and he would never have inspired the prophet to pray for what would not be granted. (Calmet) --- This psalm may be used by the just, under affliction; and why, He knew it, was on account of sin; but wishes to move God to mercy, and to put an end to the distress of his people. (Berthier) --- In long persecutions, the weak begin to fear that God has abandoned them. (Worthington) --- He acts externally as if He had. (Menochius)

Ver. 2. Mount. St. Augustine reads montem, (Calmet) as the Hebrew may also signify. "This Mount Sion, thou hast dwelt in it." (Montanus) (Haydock) --- What injury has it done? (Calmet) --- The more enlightened are fully persuaded, that God will still preserve his Church. (Worthington)

Ver. 3. Hands. Hebrew, "feet," (Mont.; Haydock) or "strokes," phehamec. (Berthier) --- "The elevation of thy feet (thy foot-stool, or temple; Calmet) is destroyed unto the end;" (St. Jerome) or "for victory," as Symmachus renders netsach. The Chaldeans have boasted of their victory over thee, and violated thy most holy places. (Haydock) --- This is what fills me with grief. (Berthier) --- But thou wilt punish them. The captives saw the overthrow of their empire. (Calmet) --- God's former wonders give reason to hope, that he will not fail to assist his Church, which he delivered from the hand of Pharao, and by Christ's death, from the devil's power. (Worthington)

Ver. 4. Made. Hebrew, "have roared," sending forth shouts of war, where thy praises alone ought to be heard. (Calmet) --- Ensigns. They have fixed their colours for signs and trophies, both on the gates, and on the highest top of the temple; and they knew not, that is, they regarded not the sanctity of the place. This psalm manifestly foretells the time of the Machabees, and the profanation of the temple by Antiochus; (Challoner; 1 Machabees i.; Menochius) or rather it seems to refer to the destruction under Nabuchodonosor; (Berthier) as under the former the temple was not burnt: (ver. 7.; Calmet) yet the doors were, 1 Machabees iv. (Menochius) --- For signs. Literally, "yea, their signs," signa sua signa. (Haydock)

Ver. 5. Going out. Septuagint, "coming in." Both designate the same gates, (Haydock) or the ends of roads and streets, Matthew xxii. (Menochius) --- Top. The doors of the temple were very lofty. The idolatrous ensigns were fixed there, as on an eminence, to give notice of an invasion, (Isaias xi. 12.) while the soldiers plundered all, before they set fire to the city and temple, 4 Kings xxv. 9. (Calmet) --- Protestants, "a man was famous according as he had lifted up axes upon the thick trees." The text is very obscure, insomuch that St. Jerome's version is unintelligible. (Berthier) --- Yet it may signify, "they have placed their ensigns for a trophy, manifest upon the entrance aloft; their hatchets in a wood of trees; and now its sculptures together they have defaced with axe and hatchets, dolatoriis." Not content with these excesses, they at last set fire to the fabric, (Haydock) which was easily reduced to ashes, as there was so much wood about it, and in the very walls. (Calmet) --- St. Chrysostom contemplates the like havoc, which is made by sin. (Berthier) --- In false religions, some external shew, festivals, and altars, are opposed to the true ones. (Worthington)

Ver. 7. Name. That temple, which was the only one consecrated to thee. (Haydock) --- All persecutors seek to destroy the places of true worship. (Worthington)

Ver. 8. Together. And the infidel nations in that army, Psalm cxxxvi. 7. (Calmet) --- Days. So the enemies of religion are always affected. The servants of God ought to be more zealous to preserve the remains of ancient piety. Protestant version translates, synagogues, (Haydock; Aquila; Symmachus) which Sigonius asserts were hardly known in the days of the Machabees, though they are clearly mentioned, (Esther iv. 16.) and must have existed at all times, Acts xv. 21., and Matthew iv. 13. (Calmet) --- Houbigant has "let all the congregations of God cease." Hebrew literally, "they have burnt," (Berthier) or ended. (Calmet) --- Yet St. Jerome thinks that the Septuagint read with the VI edition, katakausomen, "let us burn," (Berthier) and Grabe has also substituted k for p, as that brings the Septuagint nearer to the sense of the Hebrew, (Haydock) and is supported by some copies, (Calmet) though it seems less accurate, if we speak of days. (Berthier) Mohed, denoted, "a set time, or meeting." (Parkhurst)

Ver. 9. Our. Some copies of the Septuagint read "their," as if the enemy still spoke. But the people of God rather complain, that they are not so favoured with prodigies, as they had been formerly, and that the prophets did not publicly encourage them, (Berthier) or declare how long these miseries would continue; as the Hebrew may intimate. (Calmet) --- Protestants, "neither is there among us any that knoweth how long." (Haydock) --- Yet neglecting the points, our version is accurate, and any one, or God, may be understood, (Berthier) as taking no cognizance of his people. (Haydock) --- It is natural for those in distress to exaggerate; for we know that many wonders were wrought, and that prophets were sent to instruct the captives. But they were not so common, nor the prophets so popular, or complaisant, as they could have wished: nor could they be so easily consulted at Babylon, Daniel being generally at Susa, or at court, and Ezechiel in higher Mesopotamia. (Calmet) --- They could not appear at the head of the people, to harangue in their defence, like Aaron, Exodus vii. 1., and Daniel iii. 38. (Berthier) --- The weak, therefore, complain, that they have no prophet to console (Worthington) them with miracles. (Menochius) --- But the more perfect answer, that God both hath and will relieve his people, ver. 12. (Worthington)

Ver. 11. Ever. Why dost thou delay to heap favours on us, and destruction on thy adversaries? We are most grieved at the injury done to thy name. (Calmet)

Ver. 12. Ages. He is eternal, and hath long ago made choice of us. (Menochius) --- Earth. Publicly rescuing his people from Egypt, (Kimchi) and shewing his power over all the earth. (Calmet) --- The Fathers understand this of Jesus Christ, who died on Calvary, (Calmet) near Jerusalem, (Haydock) which some assert, is the middle of the earth, though others more properly attribute this situation to the promised land, which was nearly the centre of the world, (Amama) then known to the Jews, as there were 60 degrees to the Ganges, and as many westward to the extremity of Spain. Kimchi places it in the midst of the seven climates, (in Psalm xvi. 3.) and many others have explained this literally, as if Jerusalem was really the central point of the world, (St. Jerome in Ezechiel v. 5., and xxxviii. 12.; St. Hilary, &c.) in which sense Josephus styles it the navel. (Calmet) --- As the world is nearly round, any place may be said to be in the middle. Some have erroneously supposed, that Jerusalem was exactly under the line, (see de Locis. iii. in Ven. Bede's works) though it be about the 32 degree of North latitude. (Haydock) --- Its situation was at least very commodious for having access to the different parts of the ancient world. (St. Jerome in Ezechiel xxxviii.) (Calmet) --- The middle of the earth may here also relate to Egypt, where God formerly displayed his power, (Berthier) or to the wilderness, as the sequel seems to indicate. The latter formed a part of the promised land, (Haydock) which was pitched upon to be the theatre of the true religion, and of the sufferings of Christ, as they were to be made known to all the world. (Tirinus)

Ver. 13. The sea firm. By making the waters of the Red Sea stand like firm walls, whilst Israel passed through; and destroying the Egyptians, called here dragons, from their cruelty, in the same waters, with their king; casting up their bodies on the shore, to be stript by the Ethiopians, inhabiting in those days the coast of Arabia. (Challoner) --- Isaias xxvii. 1., styles Pharao a dragon. See Job xl. 20. (Calmet) (Exechiel xxix. 3.) --- Leviathan denotes a whale, or crocodile, and was an emblem of the devil, and of all tyrants, particularly of antichrist. (Berthier)

Ver. 14. Ethiopians. Or to enrich the Arabs. (Menochius) --- Hebrew Tsiim, is understood of sailors, and "fishermen," &c., Psalm lxxi. 9. Some nations of Ethiopia are said to be cannibals; but they were too distant from the Red Sea. The Ichnyophagi or Troglodytes on the western banks, might despoil the dead, (Calmet) and procure food, (Haydock) unless this be a description of a great fish, slain by the power of the Almighty, and really eaten. (Calmet) --- Many explain these people, to mean wild beasts, which devoured the carcasses. (Eusebius; Muis)

Ver. 15. Ethan rivers. That is, rivers which run with strong streams. This was verified in the Jordan, (Josue iii.) and in the Arnon, Numbers xxi. 14. (Challoner) --- Though the latter point is not so clear, God might divide the torrents, or rivers, at the station Ethan, as the Septuagint here read. (Berthier) --- Habacuc (iii. 9.) speaks of rivers. But in poetry, the plural is often used for the singular, and the passage of the Jordan may be meant. (Calmet) --- God had frequently supplied water from the rock, and gave a passage on dry land, through that river. (Menochius) (Worthington) --- Ethan means, "rapid," as the Jordan does also. (Haydock)

Ver. 16. Morning. Aurora. Hebrew, "the light," which existed before the sun. (Berthier) --- Yet most understand the moon, (Calmet) or, in general, "the luminaries." (St. Jerome) (Haydock)

Ver. 17. Spring. Hebrew, "and winter," under which two the Jews comprised all the seasons, (Genesis viii. 22.) as the Africans and Danes are said to do still. (Calmet) --- Yet choreph is used for youth, "the spring" of life, Job xxix. 4. (Berthier)

Ver. 18. This. "Congregation." (Theodoret) --- Septuagint add, "thy creature." Hebrew is feminine. But it is used instead of our neuter. (Calmet) --- Consider this insolent language; the enemy, &c., ver. 22. (Haydock)

Ver. 19. To thee. St. Jerome, "the soul intrusted in thy law." (Haydock) --- Hebrew has now torec, which is rendered, "thy turtle dove." But the Septuagint have read d, instead of r, better; (Calmet) and Houbigant rejects with disdain the present Hebrew, though that figurative expression would have the same meaning. (Berthier)

Ver. 20. The obscure of the earth. Mean and ignoble wretches have been filled, that is, enriched, with houses of iniquity, that is, with our estates and possessions, which they have unjustly acquired. (Challoner) --- Or the captives may thus complain, that they are forced to live among infidels, in constant danger of transgressing the law, (Calmet) while their children are brought up in sin, (Berthier) and ignorance. (Haydock) --- Infidels are full of all sorts of iniquity, which they hide in their conscience. (Worthington) --- Injustice is often the method of becoming rich. (Haydock)

Ver. 21. Humble. Hebrew, "the contrite," whether of Israel, or of any other nation, Isaias lxvi. 2. (Berthier) --- The rich and presumptuous think not of thanking God. (Menochius)

Ver. 23. Enemies. Septuagint and St. Augustine read, "servants," and the ancient psalters, "supplicants," (Calmet) which seems to be a mistake of transcribers, (Berthier) as it is contrary to the Hebrew, Chaldean, and Syriac. (Calmet) --- The sense of both would be good. Erasmus reads iketon, quærentium, in his edition of St. Jerome. (Haydock) --- They blaspheme all holy things, and are hardened in wickedness. (Worthington) --- Such are the times in which we live, 1 Timothy vi. 20. (Berthier)