PSALM CXLIII. ( DOMINUS.) The prophet praiseth God, and prayeth to be delivered from his enemies. No worldly happiness is to be compared with that of serving God. Whose. Hebrew, "our." This makes quite a different sense from the ancient versions, which refer what follows to the rebels, who had no cause to complain of David's government, ver. 14. (Calmet) --- St. Jerome, however, agrees with the Hebrew, "that our sons may be, " &c. Protestants asher means "whose (ver. 11.) and that." (Haydock) --- If we supply, they said, the text and versions will give the same sense, (Genebrard; Berthier) as it is inserted [in] ver. 15. (Haydock) --- Decked. Hebrew, "our daughters, like corner-stones cut like a temple," (Montanus) or "palace." (Protestants) That. The partitions are too small; or fresh fruit come before the old ones are consumed, Leviticus xxvi. 10. (Calmet) --- Fruitful. Hebrew, "our sheep producing a thousand, bringing forth ten thousand, in our streets." (Pagnin) Fat. Hebrew, "our bulls (oxen or cows) are burdened." &c. --- Of wall. Symmachus, "nor burying nor mourning in their places." The other interpreters cited by Theodoret, have also "their." (Calmet) --- Passage. Of the enemy. (Haydock) They. Hebrew, "happy the people, to which such things belong; happy," &c. (St. Jerome) (Haydock) --- This text speaks all along of the temporal blessings attending the virtuous. (Calmet) --- But the Septuagint, being convinced that these were rather the sentiments of David's enemies, give it this turn, (Berthier) and shew, that real happiness consists rather in the possession of God, as the psalmist intimates, by the concluding sentence. (Haydock) --- Worldlings are satisfied with temporal advantages, Psalm lxxii. 4. --- But the saints take God for their reward. (Calmet) --- The devil promises riches, that he may kill, and Christ promises poverty, to save us. (St. Jerome) --- True happiness consists in preferring God before all. (Worthington) Praise. The remaining seven psalms relate to the praises of God, to intimate that this occupation ought to be our glory, both in time and in eternity, as all were created for that purpose. (Ven. Bede) --- This is the seventh of the alphabetical psalms, the four last of which are only recognized by St. Jerome as perfect. See Psalm xxiv., xxxiii., xxxvi., cx., cxi., and cxviii. Yet here the ver 14., which should commence with N, is wanting in Hebrew, though it was probably there at first, as it is in the Greek and Latin, (Worthington) as well as in the Syriac and Arabic. (Calmet) --- Hence it appears, that our versions ought not always to be corrected by the Hebrew, which might be rendered more perfect by a collation with them. (Worthington) --- The Jews assert, that whoever reads this psalm thrice-a-day, may be sure of obtaining heaven, provided, says Kimchi, that his heart accompany his words. The new baptized used to recite it in thanksgiving, for having received the body and blood of Christ. (St. Chrysostom) --- Ferrand supposes that his psalm was composed after the captivity. But there seems to be no ground for this supposition, and the author had probably no particular event in view. (Calmet) --- My king. On whom I entirely depend. (Berthier) --- And ever. St. Jerome, "and after," (Haydock) both in time and in eternity. Christ is styled king,, to whom the nations were promised; (Psalm ii.) and David gives the highest honour to the blessed Trinity. (Worthington) --- David still praises God by the mouths of the faithful, as also in heaven. End. Hebrew, "finding out," because he is infinite. (Berthier) (Job v. 9.) And. Hebrew, "to generation." The vocation of the Gentiles is insinuated. (Calmet) And shall. Hebrew, "and I shall relate the words of thy wonders," (St. Jerome) or "shall meditate on," &c. (Pagnin) (Haydock) --- Yet our version is more followed. (Calmet) Acts. Miracles hhich strike people with awe, (Worthington) such as those which overwhelmed the Egyptians, &c. (Theodoret) (Calmet) --- And shall. Hebrew, "and shalt," &c. But Chaldean (St. Jerome) read more naturally with the Septuagint. Justice. Or mercy. (St. Chrysostom) (Calmet) --- They shall approve of thy judgments. (Haydock) Patient. Hebrew, "slow to anger," which is more expressive. (Berthier) Works. The people of Israel (ver. 10., and Psalm lxxxix. 18.; Ferrand) and all mankind, who are all invited to embrace the true faith, and the mercy of God. (Calmet) --- The effects of mercy shine forth above all his other works, in the redemption, and in the recalling of sinners, when they have gone astray. (Worthington) --- This sense is good, but not literal. His mercy extends to all. (Berthier) --- Yet he punishes the reprobate for ever, chastising their works. (St. Augustine) Works. They shew his power, and excite us to praise him. (St. Jerome) Thy. Hebrew, "his." But the Septuagint read more correctly, with the Chaldean, &c. --- Men. The Gentiles, to whom the saints, (Berthier) or converted Jews preached. (Haydock) Ages. The kingdom of God in his Church is very magnificent, but not so much as in heaven. (Worthington) --- The. Hebrew, Chaldean, Aquila, St. Jerome, &c., omit this verse, which is necessary to complete the alphabet. It probably commenced with Namon, "Faithful." (Calmet) --- The Septuagint could not insert it by inspiration, as they were only interpreters. (Berthier) --- It was consequently in their Hebrew copies. (Houbigant) Lifteth. Hebrew, "upholdeth all who are falling." (Haydock) --- No one can stand or rise without God. (Berthier) --- He is ready to lift up every one. (Worthington) PSALM CXLIV. ( TE DEUS.) A psalm of praise, to the infinite majesty of God. Hope. For sustenance, Psalm cxxii. 2., and Matthew vi. 26.