PSALM CXLIV. ( TE DEUS.) A psalm of praise, to the infinite majesty of God. Hope. For sustenance, Psalm cxxii. 2., and Matthew vi. 26. Blessing. Abundantly (Calmet) "satisfieth the desire" (Protestants; Haydock) even of brute beasts, giving to all what is requisite. (Worthington) Just. Before, his fidelity was notices, ver. 13. (Haydock) Truth. Observing his commandments, Matthew vii. 21. (Theodoret) Will. He will obey their voice; (Josue x. 14.) or rather he will grant their requests (Calmet) of eternal happiness. (Berthier) Flesh. Every human being, though even the least favoured, must praise God, as all have received much from him. (Haydock) Of, &c. This addition of the Septuagint intimates that these prophets would thus exhort the people to trust in Providence, and to prefer his service before worldly cares. See Psalm cxxxvi. (Worthington) --- They might compose this psalm after Cyrus had revoked the permission to build the temple, (ver. 2., and 1 Esdras i. 3., and iv. 4.) as the following psalms seem all to have been sung at the dedication of the walls. (Calmet) --- This might be the case, but the titles afford but a slender proof, and David might write this to excite himself and people to confide in God. --- In my. Hebrew begins here the second verse, with the answer of the soul to the prophet's invitation. It is immortal, and promises always to praise the Lord. (Berthier) Children. Hebrew, "sons of Adam." the greatest prince is of the same frail condition as other men. He is not always willing, nor able to save. He must die, and all his project cease. (Haydock) --- If we could have depended on any, Cyrus seemed to be the person. Yet he has been deceived, and now forbids the building of a temple. We must, however, be grateful for the liberty which we enjoy by the goodness of God. (Calmet) --- In one Son of man (Christ) we may trust; not because he is the Son of man, but because he is the Son of God. (St. Augustine) (Worthington) Forth. From the body, which shall be consigned to the earth from which it was taken, Ecclesiastes xii. 7. --- And he. Man, (Calmet) or each of the princes, (Haydock) with respect to the body. (Worthington) --- It does not refer to the spirit, which in Hebrew is feminine. (Calmet) --- It is the want of faith, which causes people to confide in great ones, rather than in Providence. (St. Augustine) --- Thoughts. Projects of ambition, &c. (Calmet) Truth. Houbigant, "his truth," and promises. (Haydock) --- The disposition of Cyrus towards the Jews had changed, in consequence of some false insinuations of their enemies. --- Wrong. The Babylonians have been, and the Samaritans will be, punished. --- Fettered. We may hope to be freed from the dominion of the Persians. (Calmet) Enlighteneth. Hebrew, "openeth the eyes. " Septuagint, "gives wisdom to the blind." Many of these favours seem to be understood in a spiritual sense, and allude to the times of Christ, when these miracles were performed. (Berthier) (Isaias xxxv. 5., and Matthew xi. 5. (Calmet) Strangers. He charges his people to be compassionate towards such, Exodus xxii. 21., and James i. 27. (Berthier) --- We have been captives, Psalm cxii. 9. --- Sinners, who have calumniated us, ver. 7. (Calmet) Sion. Figure of the true Church. God is now more attached to Sion than to any other place. (Berthier) --- He lives for ever, and therefore alone deserves our confidence. (Calmet) --- Generation. Hebrew adds, "Alleluia," which we have in the next title, as the psalm also begins with the same word. (Haydock) PSALM CLXV. (LAUDA ANIMA.) We are not to trust in men, but in God alone. Alleluia. In some editions of the Septuagint (Haydock) and in Syriac, Arabic, &c., the same inscription occurs, as in the former psalms. Many ascribe this to the same authors, and to the same occasion. Hebrew and Chaldean have no title. Yet the psalm seems to be a thanksgiving (Calmet) for the permission to build the temple and walls of Jerusalem, (Origen) which had been neglected, till God visited the people with a famine, ver. 8., 2 Esdras v. 1., and Aggeus i. 6. (Bossuet) --- Zorobabel, &c., urge the people to build. (Syriac) (Calmet) --- Still David might compose this psalm, as he was a prophet, (Berthier) and he may allude to the beginning of his reign, when the people were all united. (Jansenius) --- Good. Agreeable and advantageous for us. --- Praise. This consists in purity of life, rather than in the sweetest accents. (Calmet) Jerusalem. After the captivity, (Worthington) or at the beginning of David's reign, when he had taken Sion, and Israel acknowledged his dominion, 2 Kings v. It may also allude to the Church, (John xi. 51.) and to heaven, Hebrews xii. 22., and Apocalypse xxi. (Berthier) Bruises. God delivered the captives, after chastising them, Deuteronomy xxxii. 39. (Calmet) --- He gives life to the penitent, as Christ healed the sick, &c., Isaias lxi. 1. (Berthier) Stars. Which to man are innumerable. Though some have counted 1022 with Ptolemy, yet the discovery of telescopes has shewn that many more are discernible, (Calmet) and none would dare at present to fix their number. (Berthier) --- Cicero (Of. i.) treats this as a thing impossible. See Genesis xv. 5. (Calmet) --- Ptolemy could only ascertain the number of the more notorious. (Worthington) --- Kimchi admits 1098 created to shine, besides innumerable others, which have influence over plants, &c. God has the most perfect knowledge of all. They are like his soldiers, whom he knows by name, (Isaias xl. 25.) as the good shepherd does his sheep, John x. 3. (Calmet) --- We read that Cyrus knew the name of all his officers, (Cyrop. v.) and that Adrian, and Scipio, the Asiatic, could even name all the soldiers in their armies. Power. God the Son. Earthly monarchs are forced to depend on others for the execution of their orders. But God is infinite. (Calmet) --- Number. He knows innumerable things: (Worthington) or rather, (Haydock) the divine wisdom hath no parts, Jeremias x. 6. (Berthier) Ground. As he has done to the Egyptians, &c. (Calmet) Praise. Literally, "confession," (Haydock) including both compunction and praise. (Berthier) Clouds. This is represented as something wonderful, (Job v. 9., and xxxvii. 6.) though conformable to the laws of nature. The preservation of things is like a new creation. (Calmet) --- And the herb, &c. Herbam, (Psalm ciii. 14.; Haydock) is now wanting in Hebrew, as it was in the days of St. Jerome and the Chaldean, though the Septuagint, Aquila, &c., read it, and it is not probable that they would borrow it from another psalm. (Berthier) --- Their copies must therefore have varied. (Haydock) --- The herb, may denote corn, and all vegetables for food. These productions evince the goodness and wisdom of God, (Berthier) as well as his power. (Worthington) Young. Literally, "the sons of ravens," which may denote those birds in general, as well as their young. God provides for all. Many fables have been recounted concerning ravens, as if they neglected or forgot their young ones; and the Hebrews seem to have entertained some of these opinions, to which the sacred writers conform themselves, Job xxxviii. 41. (Calmet) --- St. Luke (xii. 24.) specifies ravens, though St. Matthew (vi. 26.) has the birds, when relating the same speech. --- Upon him, must be understood in Hebrew. See Psalm ciii. 21., (Berthier) and Joel i. 20. (Calmet) --- If God take such care of the neglected ravens, how much more will he provide for his servants? (St. Chrysostom) (Worthington) PSALM CXLVI. (LAUDATE DOMINUM.) An exhortation to praise God for his benefits. or Hebrew Psalm cxlvii. Ver. 12. Alleluia. This word is not in Hebrew. (Haydock) --- Many with the Septuagint add, "of Agg\'e6us and Zacharias." (Calmet) --- The psalm has the same object in view as the preceding. (Berthier) --- The Fathers explain it of the Church, and of heaven. (Calmet) --- Sion. This place was highly favoured before the captivity, and rebuilt afterwards so as to enjoy many blessings. But all this was only a figure of the privileges belong to the Church, and to the heavenly Sion, the true vision of peace. (Worthington) --- The earthly Jerusalem was too often faithless; (Galatians iv. 26., and Hebrews xii. 22.) so that the psalmist cannot have it alone in view. (Berthier) or Hebrew Psalm cxlvii. Ver. 13. Within thee. Jerusalem was better fortified than (Haydock) other cities. But the Church is built upon a rock, and enriched with many graces, while heaven is free from all danger, and its inhabitants secure. (Worthington) --- Nehemias re-peopled the city, which he had surrounded with walls, (Calmet) despising the sarcasms of his enemies, 2 Esdras vii. 4. or Hebrew Psalm cxlvii. Ver. 14. Peace. To obtain this, the peace of Jesus Christ must triumph in our hearts, Colossians iii. 15. (Haydock) --- Borders. People perceiving that Assuerus favoured the Jews, durst no longer attack them, 2 Esdras vi. 16. (Calmet) --- They enjoyed peace and plenty. In the Church we have remission of sin in baptism and penance, and the spiritual food of Christ's body and blood in the blessed Eucharist, with the graces of the other sacraments. In heaven peace and joy subsist for ever. (Worthington) --- Fat. The best (Haydock) of all sorts of fruit. (Theodoret) --- The Fathers understand the blessed Eucharist, or the holy Scriptures. (St. Augustine, &c.) (Calmet) or Hebrew Psalm cxlvii. Ver. 15. Speech. Rain, (Kimchi) Jesus Christ, (St. Augustine) or the gospel, (St. Hilary; St. Jerome) which was presently propagated over all the earth, Romans x. 18. (Worthington) --- God's commands are instantly obeyed. (Haydock) --- No sooner did he speak to Saul, but he was converted, Acts ix. 4., and Hebrews iv. 12. (Berthier) or Hebrew Psalm cxlvii. Ver. 16. Like wool. Because it is white, and light, and covereth the earth as a fleece, which keeps it warm, and makes it fruitful. On which account also, in the following words, mists are compared to ashes, which give a fruitfulness to the ground. (Challoner) --- Trees and fruits are preserved by the snow resting upon them. Vota arborum frugumque....nives....insidere. (Pliny, [Natural History?] xvii. 2.) --- Mists are succeeded by clear weather. By penance and austerity sins are remitted, and devils expelled, Isaias i. 18. (Worthington) or Hebrew Psalm cxlvii. Ver. 17. His chrystal. Some understand it of hail, which is as it were ice, divided into bits, or morsels. (Challoner) (Ecclesiasticus xliii. 22.) (Calmet) --- In summer and winter God sends proper moisture for the earth. (Tirinus) --- The most hardened are sometimes converted: but this must be the effect of grace. (Worthington) --- Cold. If it were to continue, all would perish. He therefore sends the warm (Calmet) "south wind." (Syriac) or Hebrew Psalm cxlvii. Ver. 18. Wind. "Spirit." The blessed Trinity (St. Jerome) grants compunction. (Berthier) --- By preaching and grace conversions are wrought. or Hebrew Psalm cxlvii. Ver. 19. Jacob. These spiritual blessings pertain only to the true Church. (Worthington) PSALM CXLVII. (LAUDA .) The Church is called upon to praise God for his peculiar graces and favours to his people. In the Hebrew, this psalm is joined to the foregoing. or Hebrew Psalm cxlvii. Ver. 20. Them. He hath not announced his decrees to them. This glory was reserved for Israel, Deuteronomy iv. 7. (Calmet) --- The written law was granted to the latter. Yet God had sufficiently manifested his will to all mankind, so that they must also appear before his tribunal. (St. Chrysostom) (Berthier) --- Alleluia. Considering that all were in the mass of sin, and that God justly let many perish; those whom he justifies are more bound to praise him; and therefore the prophet concludes this and the following psalms with Alleluia. (Worthington) --- Christians, and particularly Catholics, are most concerned, since many have rebelled against the light of faith, (Berthier) and abuse the gift of the holy Scriptures. (Haydock) Alleluia. Septuagint, Syriac, &c., add, "of Agg\'e6us and Zacharias," as it seems to have been composed after the captivity, ver. 13. (Calmet) --- But why might not David thus invite all to praise God? He descends from the highest creatures to those on earth. (Berthier) --- Heavens. All ye blessed spirits, preach God for the excellence of your nature, and for your numbers. (Worthington) Hosts. Stars, (Calmet) or rather angels. (St. Chrysostom) (Matthew xxvi. 52.) --- The three children made the same invitation to them, rejoicing in this holy communion. [Daniel iii.] (Berthier) And light. Hebrew, "of light," meaning the planets. (Kimchi) --- The harmony of these things invites us to praise the Lord. Origen and St. Hilary seem to represent them as intelligent. But (Calmet) when God is praised on their account....they all praise him. (St. Augustine) --- Irrational things shew forth the excellence of their Creator. (Worthington) Of heavens. The highest and most excellent, (Calmet) though not the abode of the angels, which had been specified before. --- Heavens, in the clouds. It is not necessary to allow these waters to be above the stars. (Berthier) He spoke, and they were made, is not in Hebrew or Chaldean, being taken from Psalm xxxii. 9., (Calmet) or lost in the original. (Berthier) Away. The heavenly bodies observe the most constant order. (Haydock) --- They are not liable to change, like sublunary things, (Calmet) though God may suspend the laws which he has established. (Berthier) Earth. All ye inhabitants. (Haydock) --- He then addresses whales, and all in the seas. Word. For the punishment of the wicked, (Calmet) and to strike the saints with awe. (Haydock) PSALM CXLVIII. (LAUDATE DOMINUM DE C\'8cLIS.) All creatures are invited to praise their Creator. Mountains. Thales, Origen, &c., have attributed souls to waters, &c. But this cannot be proved from this poetical personification. (Calmet) Kings, &c. God is to be praised for the diversity of states, whereby the whole community is preserved. Alone. God, and not any idol, has disposed all things. (Worthington) Earth. All contribute towards the divine praise. Yet they cannot afford as much as God deserves. --- Horn. Glory, (Calmet) or the Messias; though this cannot easily be proved to be the literal sense. (Berthier) --- People. Establishing his Church. (Worthington) --- Saints. Israelites, (Berthier) particularly the sacred ministers, Deuteronomy iv. 7. (Calmet) --- To him. By free-will, assisted by God's grace. (Worthington) (Hebrews xi. 6., and James iv. 8.) (Berthier) Alleluia. Theodoret repeats this word here and in the following psalm. The author of this psalm is unknown. It was sung after the captivity, to thank God for the favours and peace granted to his people, and to foretell the conquests gained under the Machabees, and more fully under the Messias. (Origen) --- The Jews still looked for them in vain. Why do thy not open their eyes, to see all accomplished by the propagation of the gospel? Muis refers the psalm to the beginning of David's reign over Israel, when the people entertained the strongest expectations of victory; and this opinion is very plausible, though we prefer that of the Fathers. (Calmet) --- The prophet undoubtedly invites the faithful to praise God. (Berthier) --- New, and excellent; (Calmet) nova carmina, (Virgil, Eclogues 3.) is explained magna miranda, by Servius. This psalm deserves the title, as it speaks of the new covenant. (St. Chrysostom) --- Saints of Israel, dedicated to God's service, Exodus xxii. 31. (Calmet) --- Though all creatures are bound to praise the Lord, he accepts only praises of those who live in the Church. (Worthington) In him. Hebrew, "them." The plural is used out of respect, (Rabbins; Calmet) or rather to insinuate the blessed Trinity, as in Genesis i., Job xxxv. 10., and Isaias liv. 5. (Berthier) --- King David, or the Lord, who was the true king of Israel, 1 Kings viii. 7. Choir. A musical instrument, though it imply also a dance, &c. Unto. Hebrew, "in Jesus," (St. Jerome) or "he will adorn the neck with salvation," as with a precious robe, Psalm cxxxi. 9, 16. --- The captives shall be restored to glory. (Calmet) Beds. In eternal rest. (Worthington) --- The prosperity of the Israelites but feebly represents the happiness of the elect. (Calmet) Hands. He seems to allude to the regulation of Nehemias, (2 Esdras iv. 17.; Haydock) or to the Machabees, who were priests and soldiers. They shall proclaim God's praises, and defend the nation. In the spiritual sense, Catholics employ the two-edged sword of the Old and New Testament against heretics, and exercise the power of Christ in excommunicating the wicked. (St. Jerome) --- Our Saviour enables the saints to judge at the last day, Matthew xix. 28. (Calmet) --- This chiefly regards such as have left all things, like the apostles, and those who embrace a monastic life, Matthew iv. 20., and xix. 27., Acts iv. 34., and 1 Corinthians vi. 3. --- They shall judge whether people have made good or bad use of their possessions. (St. Augustine) (Ven. Bede) --- All the blessed will approve of God's sentence; and their example in overcoming difficulties, will evince the baseness of the wicked, who have yielded to less temptations. (Worthington) Iron. These poetical expressions denote victory. The Machabees made great conquests, and the Jews expect greater under the Messias. But this has been verified in the conversion of nations to Christ, Isaias xlix. 23., and lx. 14. (Calmet) --- The victories of the Machabees were of short duration. (Berthier) Written. In God's decrees. (Worthington) (Job xxxi. 35., and Daniel vii. 10.) (Calmet) --- This judicial power is part of the glory of the saints. (Worthington) (1 Corinthians vi. 2., and Wisdom iii. 7.) (Haydock) --- All shall judge the wicked who have imitated the disinterestedness of the apostles. (Calmet)