*H Unto the end, a canticle of a psalm of the resurrection. Shout with joy to God, all the earth,
Ver. 1. Psalm. Cassiodorus, &c. add, "of David." But it is thought, he was not the author of this and the following piece, as his name is not in the original. C. — This argument is, however, of small weight. — Resurrection. Heb. Origen's Sept. &c. omit these words, (Bert. T. iii.) which seem to have been added by some Greek Christian, who thought he perceived some allusion to the resurrection of Christ, v. 9. The Fathers have well explained it in this sense, though they also apply it literally to the return of the captives, (Theod. C.) and to the general resurrection, the end of all the miseries of the elect, (Bellar.) as well as to the conversion of the Gentiles, (Geneb.) and the resurrection of a soul from the state of sin. H.
*H Say unto God, How terrible are thy works, O Lord! in the multitude of thy strength thy enemies shall lie to thee.
Ver. 3. Lie. Prove faithless to thee, (Ps. xvii. 46. &c.) notwithstanding the evidence of thy wonders, and their deceitful professions. Thus the Samaritans pretended they wished to assist the Jews to build the temple; yet soon after obtained an order from court to hinder it. 1 Esd. iv. 1. and viii. 36. C. — Pharao frequently promised to let the people go, but as often broke his word. W. — They had been moved with servile fear. M. — The sight of God's judgments upon the world was enough to inspire terror. W.
*H Come and see the works of God; who is terrible in his counsels over the sons of men.
Ver. 5. Men. Choosing some, and rejecting others, (S. Jer.) calling the Gentiles, while he casts off the Jews. S. Aug.
*H Who turneth the sea into dry land, in the river they shall pass on foot: there shall we rejoice in him.
Ver. 6. In him. God, (H.) Jesus, (Euseb.) or "on it," the river Euphrates, which we shall pass over with as much ease, as our ancestors did the Red Sea. So the prophets frequently speak in a figurative sense. Is. xi. 16. and l. 3. and Zac. x. 10. and 4 Esd. xiii. 41. C. — As Josue led the Israelites across the river Jordan on dry land, (H.) so we shall extol thy wonders. W. — There, reflecting on these prodigies, both past and present, we shall rejoice. M.
*H Who by his power ruleth for ever: his eyes behold the nations; let not them that provoke him be exalted in themselves.
Ver. 7. Provoke him. The faithless Jews, or Gentiles; particularly those of Babylon; or those among God's people, who neglected his service. Agg. iv. and 1 Esd. ix. &c. C. — These often gave way to murmuring, and are therefore exhorted not to be proud, lest they should be brought low.
*H O bless our God, ye Gentiles: and make the voice of his praise to be heard.
Ver. 8. Gentiles. By this invitation, he predicts their conversion.
*H Who hath set my soul to live: and hath not suffered my feet to be moved:
Ver. 9. Moved. The apostles were most courageous. Only those Jews returned, who had separated themselves from impure idols. 1 Esd. v. 21. The Church never fails. If some apostatize, others embrace the faith. W.
*H For thou, O God, hast proved us: thou hast tried us by fire, as silver is tried.
Ver. 10. Tried. So Daniel was treated. Dan. iii. 21. The Babylonish captivity is compared to a furnace, as well as all severe trials of virtue. Prov. xvii. 3. Zac. xiii. C.
*H Thou hast brought us into a net, thou hast laid afflictions on our back:
Ver. 11. Back. Heb. "loins." The captives had experienced the greatest miseries, as the martyrs of Christ have done since. C. — The Church is put to the most severe trials. W. — Yet God brings no one into the net of sin. This is solely the effect of man's corruption. H.
*H Thou hast set men over our heads. We have passed through fire and water, and thou hast brought us out into a refreshment.
Ver. 12. Fire and water, which the Egyptians considered as the emblems of purity, (Horus. xli.) and which here denote the greatest tribulations. C. — The just still overcome by God's grace, (W.) notwithstanding all the efforts of tyrants who may be set over them. M.
*H Which my lips have uttered, And my mouth hath spoken, when I was in trouble.
Ver. 14. Uttered. These were alone deemed obligatory by the Jews, (Lev. v. 4. C.) yet the more enlightened knew that God discerns the secrets of hearts, whence the force of a vow proceeds. H.
*H I will offer up to thee holocausts full of marrow, with burnt offerings of rams: I will offer to thee bullocks with goats.
Ver. 15. Marrow. Malachy (i. 13.) reproaches some for presenting lean victims. C. — Offer. Heb. ehese, "will make." Sept. use ποιησω, in the same sense, and are followed by the writers of the New Testament. — Do this, &c. Bert. — The best external victims of the old law are here specified. Yet even then the internal sacrifice was most pleasing. W.
*H Come and hear, all ye that fear God, and I will tell you what great things he hath done for my soul.
Ver. 16. My soul. Every Israelite ought to cherish the same sentiments. C.
*H I cried to him with my mouth: and I extolled him with my tongue.
Ver. 17. Extolled, by meditation, (Muis.) or God has immediately granted my request. Theod. — Some Lat. Bibles read, "I have exulted under my tongue," which my heart directs. W.
*H If I have looked at iniquity in my heart, the Lord will not hear me.
Ver. 18. Heart. Being enslaved to any passion. H. — Iniquity and dissimulation hinder the effect of our prayers; and in some sense, it is true, that God does not hear sinners: (Jo. ix. 31. 2 Tim. ii. 9.) though He regards favourably such as wish to repent, like the publican. Lu. xviii. 14. C. — Whosoever would be heard, must repent of his sins. W.