“A Psalm of David. Bless the LORD, O my soul: and all that is within me, bless his holy name.”
Himself. Complutensian Septuagint adds, “a psalm on the creation,” (Haydock) as this is the subject; but there is no title in the original. (Berthier) The psalm contains “a divine and natural philosophy,” (Eusebius) respecting the creation and providence. Plato has written something similar in his Timæus, (Calmet) though this comparison is indecent. (Berthier) — The imitation is no disparagement, however, to this divine word, and we may surely notice the concord between the inspired and profane writers. (Haydock) — This psalm seems to be a continuation of the preceding one. (Calmet) — Great. Literally, “magnified,” in the same sense as we say, hallowed be thy name, [Matthew vi. 9.] praying that God may be honoured by all his creatures; (Haydock) though He cannot increase in holiness, &c. (St. Augustine) — We become acquainted with his greatness, by considering his works. (Calmet) — Praise. Literally, “confession,” (Haydock) Hebrew, “glory.” (Calmet) — Thou art entitled to all praise. (Worthington)
“Bless the LORD, O my soul, and forget not all his benefits:”
Light. In this manner he always appeared, 1 Timothy vi. 16., and Exodus iii. 2. (Calmet) — Christ only once assumed such a glorious form at this transfiguration, because he came to instruct our mind and heart. (Berthier) — Stretchest. Hebrew and Septuagint have the verbs in the third person, till ver. 6., as the Vulgate has here extendens. But St. Jerome and others agree with us, though St. Paul quotes according to the Hebrew, ver. 4. (Haydock) — Pavilion. The idea of the heavens resting like a tent upon the earth was very prevalent, Job ix. 8., and Isaias xl. 22.
“Who forgiveth all thine iniquities; who healeth all thy diseases;”
Water. The Fathers are not agreed about the nature or situation of these waters. Some take them to be angels. (St. Jerome; Genesis i. 7.) — Others suppose that the waters in the clouds, (Calmet) or the crystalline substance in the region of the stars are designated. (Worthington) — These waters are represented as the roof of God’s palace. (Eusebius) — Winds. With surprising velocity, his providence being every where. (Theodoret) — The psalmist accommodates himself to our capacity, to shew that God does all with the utmost ease. (Worthington)
“Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies;”
Fire. The elements execute his will, (Calmet) or rather, as the apostle, and Chaldean, &c., intimate, the angels do this (Berthier) with zeal and activity, (Hebrews i. 7.; Haydock) and ease. (Worthington) — Some would attribute to the angels some sort of light bodies, and Grotius attempted to revive this opinion, which never could prevail over the contrary one, which is universally received. (Calmet)
“Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's.”
Ever. The established order shall subsist, though the earth may move, Psalm ci. 27. (Berthier) — It is fixed by its own gravity in the centre. (Worthington)
“The LORD executeth righteousness and judgment for all that are oppressed.”
The deep. Hebrew, “thou hast covered it with the abyss.” This proves that there was no pre-existent matter, otherwise God would not have begun with plunging his work in the abyss, and in confusion. But he chose to bring this beautiful world out of a state of disorder in the space of six days, as Moses and the psalmist relate. (Berthier) — At first, all was created, covered with the waters, Genesis i.
“He made known his ways unto Moses, his acts unto the children of Israel.”
Fear. Hebrew, “retire precipitately” to their beds, at thy command, (Haydock) on the third day. (Calmet) — Some think that a storm or the deluge are here described, (St. Chrysostom) which is less probable. (Berthier) (Calmet) — The waters would naturally cover the earth; but are confined to their proper channels by God. (Worthington)
“The LORD is merciful and gracious, slow to anger, and plenteous in mercy. plentious: Heb. great in mercy”
, 9. The….descend. This should be within a parenthesis, (Berthier) as the sequel speaks of the waters. (Haydock) — Earth. This seemed miraculous to those who supposed that the earth was flat. (St. Ambrose; Hex. iii. 22.) (Job vii. 12., and Amos v. 8.) (Calmet) — Providence points out the place for every thing. (Haydock) —
“He hath not dealt with us after our sins; nor rewarded us according to our iniquities.”
Pass, to supply the wants of all creatures. Springs and rain afford the necessary moisture.
“For as the heaven is high above the earth, so great is his mercy toward them that fear him. as: Heb. according to the height of the heaven”
Except, waiting for one another, as all cannot drink at the fountains at the same time. The Chaldean has the same idea, though the Hebrew is explained, “shall break” (Houbigant, “shall satisfy”) their thirst. Berthier)
“Like as a father pitieth his children, so the LORD pitieth them that fear him.”
Rooms, with rain, ver. 3. (Calmet) — Earth, or its inhabitants. (Tirinus)
“For he knoweth our frame; he remembereth that we are dust.”
Service. Cattle, or beasts of burden, are thus fed for man’s service, though he may also eat legumes, &c. (Calmet) — Bring. God gives the increase, 1 Corinthians iii. 7. (Haydock)
“As for man, his days are as grass: as a flower of the field, so he flourisheth.”
Oil. This was an article of food, (Berthier) and deeded almost as requisite for anointing the body, as bread and wine to support nature. (Pliny, [Natural History?] xiv. 22.) Hence it was prohibited in days of fasting. (Calmet) — These three things are put for all sorts of food. (Worthington)
“For the wind passeth over it, and it is gone; and the place thereof shall know it no more. it is: Heb. it is not”
Field. Hebrew, “of Jehova.” Houbigant would substitute ssodi, “field,” (Haydock) as this name of God is never used to denote “high” trees, &c. (Berthier) — God provides for the wants of all the creation, even of those things which seem less necessary to us. (Calmet)
“But the mercy of the LORD is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children;”
Sparrows, or “birds” (Psalm ci. 8.; Haydock) in general. (Berthier) — Highest; or, literally, “the tribe of the heron is their leader,” (Haydock) first making their nests. Septuagint seem to have read better than the present Hebrew, “the stork, the fir-trees are its house.” (Berthier)
“To such as keep his covenant, and to those that remember his commandments to do them.”
Irchins. St. Augustine reads also, “hares.” These desert places are not useless. (Calmet)
“The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all.”
Seasons and festivals, which it points out: mohadim. (Haydock) — During the night wild beasts seek their prey, as men and cattle may labour in the day-time. The sun, &c., were made for man’s use, (Calmet) and not to be adored. (Eusebius) — These bodies move with the same regularity as if they had intelligence. (Heracleot.)
“Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure.”
God, like all other creatures, Psalm cxliv. 15., and cxlvi. 9. (Calmet)
Riches. Literally, “possession.” (Haydock) — Hebrew, “The fulness of the earth is thy possession.” Septuagint and ancient psalters, “creature;” ktiseos. The other interpreters read kteseos, (Calmet) which the Vulgate adopts. (Haydock) — The world derided Jesus Christ, the wisdom of God, and Creator of all. (St. Augustine)
Arms. Man acts thus to denote something very extensive. (Haydock) — The sea is frequently put for the same purpose, Job xi. 9., and Lamentations ii. 13. Arms is omitted in the Septuagint and the ancient psalters. — Creeping. Fishes, (Genesis i. 20.; Calmet) and all animals without feet (Worthington) in the waters. (Haydock) — Nothing multiplies so fast as fishes. (Aristotle, Anim. ix. 17.) (Worthington)
Go. The sea, which seems to be placed as a barrier, tends, by means of navigation, to the general convenience of nations. (Calmet) — Dragon. Leviathan, a huge fish, (Job xl. 20.; Worthington) which Bochart takes to be the crocodile; though that monster is found rather in rivers. (Berthier) — It designates here all whales, and other great fishes which play in the sea without experiencing any fear like mortals. Some translate “to play with it,” (Calmet) as auto cannot agree with Thalassa. (Berthier) — The prodigious size of these fishes costs God nothing. (Calmet) — The whole creation is but a plaything for him, ludens in orbe terrarum, Proverbs viii. 31. (Haydock) — Some Jews impiously pretend that God plays three hours a day with the leviathan, and that he only created two; one of which he killed to make a feast for the elect, and the other causes the tides, by turning itself, &c. See 4 Esdras, written at least in the second century. (St. Jerome) (Muis) (Calmet) — Though this monster be too strong for man, it cannot defend itself out of water; (Worthington) and even in its own element man gains the victory by his skill. (Haydock)
All, is not in Hebrew [nor] Septuagint. (Calmet) But the sense is the same. (Haydock)
Thy. Chaldean adds, “holy;” and the Fathers explain it of a spiritual renovation, or of the resurrection of the body. (Berthier) — Animals are still preserved by Providence. (Eusebius) (Calmet)
Works. Seeing that they are good, Genesis i. 31. May all continue to answer the end for which they were created. (Calmet)
Smoke. Exodus xix. 18., and xx. 18. God is terrible as well as clement. (Calmet)
No more. So St. Paul pronounced sentence on those who did not love the Lord Jesus, (1 Corinthians xvi. 22.) yet without any animosity. (Berthier) — The saints thus pray for the conversion of all, (St. Athanasius) or express their approbation of God’s sentence against the damned. (Worthington)