“A Psalm of David. The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?”
Himself. The Hebrew and Septuagint (Roman and Alexandrian) have simply “of David.” — Ledavid. (Haydock) — The psalm appears to be a sequel of the preceding, and we may adopt the rule of the Jews, who refer the psalms which have no title, to the same author and events as those which go before. It may relate to the captives, (Calmet) or to David under persecution, though the Fathers explain it of Christ suffering, &c., and rising again. — My God. Hebrew, “rock.” This term is so often applied to God, that it might be added to his other ten titles. (Berthier) — Lest….to me, is not in the Roman psalter. (Euthymius, &c.) — Pit, grave; though it also denote “a prison.” (Calmet) — St. Jerome has “be not deaf to me,” &c. (Menochius)
“When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. came: Heb. approached against me”
Pray. Hebrew, “cry….to the recess of thy sanctuary, (Haydock) or to thy oracle.” Septuagint place the whole for a part. The tabernacle was often styled temple, 1 Kings i. 9. To lift up the hands was customary in prayer, (1 Timothy ii. 8., and Lamentations iii. 41.; Berthier) to testify whence our aid must come. (Haydock) — The Jews turned towards the holy place in prayer, (3 Kings viii. 48., and Ezechiel viii. 16.) even after the temple was destroyed. (Calmet)
“Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident.”
Draw. Sextus V reads tradas, “deliver,” &c. But the present trahas, is more conformable to the original. (Calmet) — Septuagint add, destroy me not, as the Hebrew might also signify. Suffer me not to follow bad example. They often paraphrase, to render the text clearer. A similar petition occurs, Psalm xxv. 9. — Hearts. Such double dealers are abominable, and quite opposite to the candour of a Christian, John i. 47., and 1 Peter ii. 22. (Berthier) — The psalmist prays that God would comfort and support him, as he knew that God tempteth no man, James i. (Worthington)
“One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple. the beauty: or, the delight”
Reward. He speaks prophetically, (ver. 5.) or of spiritual enemies. (Berthier) — “If they do not understand by kindness, make them understand by torments.” (St. Jerome) — He alludes to the calamities of the Babylonians, who had made such havoc, (Calmet) as well as to that of all who persecuted or rebelled against David. (Haydock) — His zeal prompts him to approve of their chastisement. (Worthington)
“For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock.”
The works, (in opera.) The preposition seems redundant, though (Haydock) it was probably in both places, to insinuate that attention is requisite. The Jews perished, because they would not know the things that were for their peace, Luke xix. 42. Their city in ruins, is an emblem of the sinner’s utter destruction. — Thou shalt. Hebrew, “he will.” (Berthier) — The Chaldeans gave supreme honour to idols, neglecting the true God. Their punishment was at hand. (Kimchi) (Calmet) —Ignorance will prove no excuse, when people might be informed. God will save none, without their co-operation. (Worthington)
“And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the LORD. joy: Heb. shouting”
Blessed. This energetic epithet is generally applied to the Lord, and as it is also given to Christ, he must be true God, Romans ix. 5., &c.
“Hear, O LORD, when I cry with my voice: have mercy also upon me, and answer me.”
Protector. Hebrew, “buckler,” to defend me from external enemies, as his grace enables me to do good. — Flesh. Hebrew, “heart.” But joy would manifest itself over the whole body: (Proverbs xvii. 22.; Berthier) and the Syriac agrees with the Septuagint, “My flesh shall bud forth, and I shall sing his praises in glory.” (Calmet) — Will. Hebrew, “canticle,” which was dictated by the will. It is suspected that the Septuagint read differently. Only the saints taste true joys, so that they alone might be styled sensual. But this worldlings cannot understand, 1 Corinthians ii. 14. (Berthier) — The Fathers explain this text of Christ’s, or of our resurrection, (St. Jerome, &c.) which was prefigured by the return from captivity. (Calmet) — Interior comfort causes the body to be refreshed; and the psalmist gladly (Worthington) expresses his gratitude. (Haydock)
“When thou saidst, Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek. When: or, My heart said unto thee, Let my face seek thy face, etc”
People; (hoz lamu) instead of which the Hebrew has lamo, “their strength;” though the people of God had not been mentioned. St. Jerome translates, “the Lord is my strength.” Houbigant shews that the Vulgate is most accurate. (Berthier) — Protestants’ marginal note, “his strength.” — Salvation. Literally, “salvations,” as he had many times protected David, as well as (Haydock) the priests and prophets, and all the chosen people, 1 Peter ii. 9. (Calmet) — God causeth the good endeavours of the king for his subjects to prosper. (Worthington)
“Hide not thy face far from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation.”
Exalt, or carry on thy shoulders, like the good shepherd, Luke xv. 5. Restore thy people to prosperity. This was the wish of the carnal Jews. The Christian must raise his thoughts higher. (Calmet) — St. Jerome and Protestants, “feed….and lift them up for ever.” Here the progress of justification appears. (Haydock) — God redeems and conducts us to eternal bliss. (Berthier) — As in Psalm xix., &c., the subjects pray for their superiors, so here the ruler offers up his petitions for those committed to his charge. (Worthington)