“Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty.”
Alleluia. This word occurs at the end of the preceding psalm in Hebrew, and means, “Praise ye the Lord,” though it is also used as an exclamation of joy; for which reason it is left untranslated. See Apocalypse xx. (St. Augustine, ep. ad Casulan.) (Calmet) — It implies that we must praise God with all our power; and Catholic writers retain this (Worthington) and similar words in the original. (Haydock) — The first 15 verses of this psalm nearly agree with that which was composed by David, when the ark was to be removed from the house of Obededon, 1 Paralipomenon xvi. 8, 22. (Haydock) — But the last part seems to have been added by him, or by another afterwards, with some small alterations. (Berthier) — It was perhaps adapted to the dedication of the second temple, with the two following psalms. (Calmet) — Gentiles. Their conversion is thus insinuated. (Calmet) — The apostles preached to all. (Eusebius) — How much more ought we not to celebrate the mysteries of Christ? (Worthington)
“Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind:”
Glory. 2 Corinthians x. 17. (Eusebius) — Literally, “be praised,” (Haydock) knowing to what an honor you have been raised, (Deuteronomy xxx. 7., and Jeremias ix. 23.) and live accordingly.
“Who maketh his angels spirits; his ministers a flaming fire:”
Evermore. Be assiduous to obtain his favour, and present yourselves in his holy temple as often as you are able. (Calmet)
“Thou coveredst it with the deep as with a garment: the waters stood above the mountains.”
His servant. Or “servants.” (Septuagint) Vulgate is ambiguous. Hebrew declared for servant here; but, his chosen, is certainly plural, and refers to all the people, and [in] 1 Paralipomenon xvi. 13., we read, seed of Israel, his servants. (Haydock)
“They go up by the mountains; they go down by the valleys unto the place which thou hast founded for them. They go up: or, The mountains ascend, the valleys descend”
Generations. Or from the call of Abraham. But this was to be understood if the Israelites continued faithful, (Deuteronomy xxviii.) or the promise regards the spiritual children of Abraham, who are blessed for ever, (Berthier) and continue to the end of the world. (Haydock)
“They give drink to every beast of the field: the wild asses quench their thirst. quench: Heb. break”
Lot. Literally, “line,” with which land was measured. (Calmet) — The descendants of the patriarchs would never have lost this inheritance if they had observed the law. The promise was therefore conditional; though it was absolute, in as much as all were to be blessed in their seed: as they had begun to be, when Jerusalem was destroyed by Titus.
“By them shall the fowls of the heaven have their habitation, which sing among the branches. sing: Heb. give a voice”
Very few. Hebrew, “as it were reduced to nothing,” to avoid a tautology. (Berthier) — But this version is not necessary. (Haydock) — Jacob at this time was not married, (Berthier) and his parents had no part of the land. This manifests the power of God, and the faith of the patriarchs, (Calmet) who doubted not but that he would realize what he had promises. (Haydock)
“He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works.”
People. This seems to be a fresh obstacle to their possession of Chanaan. (Calmet)
“And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart. oil: Heb. to make his face shine with oil, or, more than oil”
Prophets. The word anointed is thus explained, as the patriarchs were not kings over any but their own families, though they were equal in riches to many kings. They foresaw future events, and offered sacrifice to God, as priests, in which sense also they may be styled anointed. No visible unction, but the divine appointment, might be requisite. God protected them in a wonderful manner, and selected them for his peculiar people. (Calmet) (Hebrews xi. 8.)
“The trees of the LORD are full of sap; the cedars of Lebanon, which he hath planted;”
And. The psalmist continues to mention the favours of God, till the Israelites entered the promised land, which the author of 1 Paralipomenon xvi., passes over. (Haydock) — Bread. In time of famine, people are not strengthened with their food. (Eusebius) (Ezechiel iv. 16., and v. 16.) — God permitted, (Worthington) or caused the famine to rage.
“Where the birds make their nests: as for the stork, the fir trees are her house.”
He sent. Drawing good from the malice of Joseph’s brethren, (Haydock) in which he had no hand. (Berthier) — Who could have thought that this event would have tended to Joseph’s exaltation, and to the safety of his father’s house?
“The high hills are a refuge for the wild goats; and the rocks for the conies.”
Fetters. Hebrew cebel, (Haydock) “a chain, or the stocks.” The meaning is not ascertained. (Calmet) — Soul. Luke ii. 35. He was in great distress, (Haydock) and in danger of perishing. (Theodoret)
“He appointed the moon for seasons: the sun knoweth his going down.”
His word. By which he foretold his own glory, or what should befall the king’s two officers, which brought him into notice, Genesis xxxvii. 9., and xl. 22. His word, may also refer to God’s decree. (Calmet) — Inflamed him. He received the gift of prophecy, (Haydock) and being inflamed with the love of God, resisted the solicitations of Putiphar’s wife.
“The sun ariseth, they gather themselves together, and lay them down in their dens.”
Instruct. Hebrew, “bind” by precepts or chains, (Berthier) as he had all power. — Wisdom. Joseph was considered as the oracle of Egypt, and the prime minister. (Calmet) — We cannot doubt but he would strive to undeceive the people with regard to many superstitions. (Theodoret) (St. Augustine)
“Man goeth forth unto his work and to his labour until the evening.”
Cham. Who resided there, and was worshipped under the name of Jupiter Ammon. (Bochart, Phaleg. iv. 1.) (Calmet) — Misraim was his son, and peopled the land, Genesis x. 13. (Worthington)
“O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.”
Exceedingly. In 215 years, 600,000 warriors sprung from seventy people, (Calmet) or from seventy-five, as Septuagint and St. Stephen read, comprising eight wives, Jacob, and sixty-six of his descendants. Seventy might naturally produce two million and a half in such a space of time. But the Hebrews had been cruelly oppressed. God’s blessing enabled them to increase as they did. (Berthier)
“So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts.”
He turned their heart, &c. Not that God (who is never the author of sin) moved the Egyptians to hate and persecute his people; but that the Egyptians took occasion of hating and envying them, from the sight of the benefits which God bestowed upon them. (Challoner) (St. Augustine) — He permitted the malice of the Egyptians, (Theodoret) and employed them to chastise his people, who had adored idols. (Eusebius) (Acts vii. 43.) Felix, Protestants, &c., translate the Hebrew, “their heart was turned.” (Berthier) — The perversity of the Egyptians came from themselves, though it was turned to a good account. (Worthington)
“These wait all upon thee; that thou mayest give them their meat in due season.”
He gave. Hebrew, “they placed in them the words of their signs.” (Calmet) (Houbigant) — But the Chaldean and St. Jerome are conformable to the Septuagint. (Berthier)
“That thou givest them they gather: thou openest thine hand, they are filled with good.”
Grieved not his words. That is, he was not wanting to fulfil his words: or he did not grieve Moses and Aaron, the carriers of his words: or he did not grieve his words, that is, his sons, the children of Israel, who enjoyed light whilst the Egyptians were oppressed with darkness. (Challoner) — He performed what he had threatened without reluctance. (Worthington) — We may also translate, “he added no threat (Haydock) before this ninth plague was inflicted.” Hebrew, “and they did not irritate (or transgress) his word.” The envoys of God were obedient to him. The copies of the Septuagint are not uniform; (Calmet) some omit the negation, which would give a very good sense; though it must be allowed to be inaccurate, unless the Hebrew be read with an interrogation, “did they not resist his word?” alluding to the Egyptians. (Berthier) — Almost all the ancients have the plural exacerbaverunt, except St. Jerome, in his commentary. (Calmet)
“Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.”
Blood. In reality, so that the fishes were killed. (St. Athanasius)
“Thou sendest forth thy spirit, they are created: and thou renewest the face of the earth.”
Land. Including the rivers, Exodus vii. 1., and viii. 3. — Kings, or noblemen. (Berthier)
“The glory of the LORD shall endure for ever: the LORD shall rejoice in his works. endure: Heb. be”
Flies. This was revealed to David, or known by tradition, as it is not recorded by Moses. (Worthington) — Some copies of the Septuagint have, “the dog-fly,” cinifes (Exodus viii. 16.) gnats, (Haydock) which are very common and tormenting in Egypt. The Jews understand lice. (Joseph and the Chaldean) (Calmet)
“He looketh on the earth, and it trembleth: he toucheth the hills, and they smoke.”
Rain. Which fall in Egypt, though less frequently. (Calmet) (Wisdom xvi. 17.)
“My meditation of him shall be sweet: I will be glad in the LORD.”
Bruchus. An insect of the locust kind, (Challoner) or a worm which spoils corn, &c. (Worthington)
Labour. This explains the first part of the verse, Genesis xlix. 3., and Psalm lxxvii. 51. (Haydock) — The fifth and sixth plagues are not specified. (Worthington)
Gold. Which the Egyptians gave to get quit of them, (Exodus xi. 1.) and that with joy, (ver. 38.) though they might at first only intend to lend. (St. Augustine) (Berthier) — Feeble. This refutes the notion which the enemies of the Jews had propagated, saying that they were banished on account of the leprosy. They felt none of the inconveniences which fell on the Egyptians, and God removed every obstacle which might retard their flight. (Calmet) — According to the course of nature, out of two million and a half, 150 people die daily. (Berthier)
Asked. Chaldean and ancient psalters add, “for meat.” Hebrew, “he (Moses or all the people) asked, and the quail came,” at Sin, Exodus xvi. 13.
Rivers. The waters from the rock were so abundant. (Calmet) (Exodus xvii. 6.) (Berthier)
People. Whose crimes have deserved death, Numbers xxxiii. 51., and Deuteronomy vii. 5. (Calmet)
His justifications. That is, his commandments: which here, and in many other places of the Scripture, are called justifications, because the keeping of them make men just. The Protestants render it by the word statutes, in favour of their doctrine, which does not allow good works to justify. (Challoner) — The design of God in granting Chanaan to the Israelites, was to encourage them to preserve the true religion. (Calmet)