“A Psalm of David. I will sing of mercy and judgment: unto thee, O LORD, will I sing.”
Poor. Hebrew, “afflicted.” This may refer to some of the captives, who were returning, (ver. 14.; Calmet) or to Jesus Christ, (St. Augustine) to whom St. Paul applies ver. 26, 28., and whose redemption was prefigured by the former event. (Calmet) — David might have both in view. (Haydock) — Yet most believe that the psalm was written by Daniel, or Jeremias, &c. (Calmet) — It may have two literal senses, like many others. (Berthier)
“I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart.”
Cry. Fervent petition, though only in the heart, Exodus xiv. 15.
“I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me. wicked: Heb. thing of Belial”
Turn not. We first abandon God, but must humbly beg for grace. (Worthington)
“A froward heart shall depart from me: I will not know a wicked person.”
Fire. Cremium denotes any combustible matter. (Colum. xii. 19.) (St. Jerome) (Calmet) — While in mortal sin, our best actions, alms, &c., avail nothing, 1 Corinthians xiii. (Worthington)
“Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer.”
Bread. Through excessive sorrow, (Haydock) I am fainting in captivity. (Calmet) — The human race is relieved by the bread of life, the holy Eucharist. (St. Augustine) (Berthier) — Sinners have no relish for spiritual food. (Worthington)
“Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me. in a: or, perfect in the way”
Flesh, or “skin.” (St. Jerome) — The necessary moisture is consumed. (Eusebius) (Worthington)
“He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight. shall not tarry: Heb. shall not be established”
A pelican, &c. I am become, through grief, like birds that affect solitude and darkness. (Challoner) — Kaath comes from a root that signifies to vomit (Haydock) as this bird lives chiefly on shell-fish, which it swallows, and when the heat of its stomach has caused the shells to open, it throws them up again, and eats the fish. (Bochart) (Parkhurst in ka.) (Haydock) — It seems to be the onocratalus, which resembles the heron. What many of the ancients have related concerning its giving life again to its young, by its blood, &c., must be accounted fabulous. The Fathers have not expressed these facts as certain, (Calmet) though they have beautifully accommodated them to the tenderness and grace, which Christ has shewn to lost man. See Eusebius and St. Augustine. (Haydock) — Raven. Owl, or rather another species of pelican, so called from having a bag under its chap, “to inclose” fish, &c. (Parkhurst in cose.) — With its prey it retires to solitary places. So the distressed love solitude and silence. (Haydock)
“I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.”
Sparrow. Hebrew Tsippor means any “quick moving” bird, &c., (Idem.[Parkhurst in cose.?]) and as the sparrow is not a solitary bird, it may here signify the owl. (Bochart) (Calmet) — But these etymological reasons are not very certain, nor important. (Haydock) — We may adhere to the Septuagint, as many interpreters do. (Berthier) — The sparrow having lost its mate, mourns in or near its nest. (Worthington)
Against me. To kill me, (Acts xxiii. 12.) or to prove my guilt. (Calmet) — They are my sworn enemies, (Worthington) who formerly seemed my friends. (Haydock)
For. Or “therefore.” — Weeping. These figurative expressions denote excessive grief, Psalm lxxix. 6. (Calmet) — Meat and drink gave me no more satisfaction than ashes. (Worthington) — Rolling on the ground, through grief, my food was spoiled. (Menochius)
Memorial. Thou wilt be remembered by us with gratitude for all eternity, (Haydock) or wilt thou punish for ever such short-lived creatures? (Calmet) — St. Paul understands this of Jesus Christ, (Hebrews i. 11.; Berthier) or he rather refers to ver. 26. (Haydock) — The hope of the Messias gives me comfort. (Worthington)
Come. Pointed out; (Jeremias xxix. 10.; Calmet) or David wishes to repair the ravages caused by Absalom, or foretells the return from captivity, (Haydock) and the grace granted to the Church, and to every faithful soul. (Worthington)
Thereof. They had a great regard for the very soil, 4 Kings v. 17. (Calmet) — Hebrew, “dust,” as it was then uncultivated. (Berthier) — Esdras, &c., repaired the ruins of Sion, as Christ and his apostles established the Church. (Menochius)
Glory. The conversion of nations is often predicted as about to take place after the captivity; yet not so fully, till the time of Christ. (Calmet) — His glory is so manifest, that all kings know it, although they be not converted. (Worthington)
Seen. Dwelling with us, John i. (Haydock) — Jerusalem had attained its ancient splendour before the coming of the Messias. (Calmet)
Humble. Patriarchs, priests, and all true penitents. (Worthington)
Generation. Literally, “in another,” by the subsequent writers of the Old and New Testaments. (Haydock) — Let all posterity become acquainted with this psalm, and know under what obligations we have been to the Lord. — Created. The Jews after the captivity, and, in a higher sense, (Calmet) Christians, the new creature, 2 Corinthians v. 17. (Calmet) (Worthington) — This interpretation seems much the better, as kings and nations were converted only by the Messias, and his apostles. (Berthier)
That. The faithful in the Church endeavour to serve Christ. (Worthington)
Kings. This did not take place till the gospel was preached, (Calmet) though some kings offered sacrifice before, yet without being converted. See Zacharias ii. 10. (Haydock)
He answered him in the way of his strength. That is, the people mentioned in the foregoing verse, or the penitent, in whose person this psalm is delivered, answered the Lord in the way of his strength: that is, according to the best of his power and strength; inquiring after the fewness of his days: to know if he should live long enough to see the happy restoration of Sion, &c. (Challoner) — The sense of the Vulgate is as good as that of the present Hebrew, “he hath weakened (afflicted; Montanus) my strength, in the way; He hath shortened my days. I said, my God, make me not depart in the midst,” &c. — The captives, or those who were set free, address God, though the psalmist himself may express what prayers he had poured forth in his bonds. (Calmet) — The variation of the Septuagint and Hebrew originates in the points; and the text has, his force, very properly, though the Jews would substitute “my.” (Berthier) — The stability of the Church is hence proved by St. Augustine. (Haydock)
Days. Allow me time to grow in virtue. (Worthington) If I be cut off in my youth, I may not be prepared. (Menochius)
Perish. Or be changed in their qualities, (Worthington) as well as all other things, like a garment. This does not convey the idea of annihilation; and the Fathers are divided on this subject, 2 Peter iii. 10., and Apocalypse xxi. 23. (Calmet)
Fail. This regards Christ, (Hebrews i.) who has established his Church, (Calmet) to be perpetual (Worthington) in this world, (Haydock) and triumphant in eternity, ver. 29. (Calmet) — The psalm must therefore be understood literally of Him; unless it may have two senses, which those to whom St. Paul wrote must have known, otherwise it would not prove Christ’s divinity. The Socinians are greatly puzzled how to evade this argument. (Berthier)