Historical chapter commentary
Verse 1. Alleluia. Saint Augustine repeats this word. But it occurs in the Hebrew and so forth at the end of the preceding psalm, of which this is a continuation, shewing how God pardoned his people, and delivered them from captivity, ( Calmet.) and mankind from sin. Bible. Fathers Bert.—Glory. Lit. “confess” your sins, thay you may praise God, (Psalms 105. Bible.) and adore his mercy and providence. Worthington.
Verse 2. Countries. The Jews from Babylon, and all who were redeemed by Christ. Calmet.—He was promised immediately after the fall. Worthington.
Verse 3. Sea. Hebrew miyam, for which we should read imim “the right,” denoting the south. Calmet.—But the sea, or ocean, is properly used in the same sense. Bert.—The Ammonites, Philistines, Syrians, and Idumeans, from these four quarters, often reduced the Israelites to servitude, under the judges. Houbig.—From all parts, the Jews of the ten tribes returned in the reigns of Darius and Alexander. Calmet. Diss.—But the texts which are applied to this event speak rather of the conversion of the Gentiles, which the prophet has here in view. Bert.—None are excluded from the benefits of this redemption, but by their own fault. Worthington.
Verse 4. Habitation. So were the Jews distressed at Babylon, ( Calmet.) as many are forced to wander in the world, and all are involved in sin. Worthington.
Verse 5. Hungry. As both Jews and Gentiles were for the word of God, (Amos 8:11) when Christ appeared. Bible.—Their wants cried aloud, (Saint Augustine) though they sought him not. Isaiah 65:1. Bert.—Those who call upon God are relieved by him, in the manner which is most for their welfare. Worthington.
Verse 8. Mercies. We are unworthy to open our mouths. This chorus is repeated, (verse 15. 21. 31) by the people, after the Levites had sung the intermediate sentences. Calmet.—The verse 6. 9. 13. 19 are of the same nature, and refer to different sorts of calamities. Bert.—All the benefits of God, proceeding from his mercy, and not from man’s deserts, praise him. Worthington.
Verse 10. Darkness. This second allegory represents the condition of the captives, and of mankind, before Christ’s coming. Calmet.—The former enjoyed some liberty, Jeremiah 29:5.—But the latter were most miserable, (Matthew 9:15. Lu. 4:18) and of these the words are most naturally explained. Bert.
Verse 11. Exasperated. Hebrew “changed, or frustrated.” This is the source of all misery, ( Calmet.) as calamities are commonly inflicted on account of sin. Worthington.
Verse 12. Labours. There were slaves of various descriptions: some were confined to hard labour, and chained down at night. Calmet.
Verse 14. Bonds. Of their passions. See Saint Augustine Conf. viii. 11. Bible.
Verse 17. Iniquity. Making them alter their conduct. Hebrew seems less correct: “they are foolish on account of their way, and they,” and so forth Illness is sent to punish sin. Job 33:19. Matthew 9:2. John 5:14. Calmet.
Verse 20. Word. Jesus Christ, according to the prophetical sense, adopted by the Fathers, (S. Atha. or. 3. and so forth) though it literally implies, that at God’s command the sick were healed. Matthew 8:7.—This allegory again represents the state of captivity. Calmet.
Verse 22. Praise. Instead of victims. Psalms 26. and so forth
Verse 23. Down to the sea, and so forth Captivity is here compared to a tempest. Calmet.—The apostles carry the tidings of salvation to all places. Persecutions are raised; but God grants peace to his Church under Constantine. Euseb.
Verse 24. Deep. The fury of tempests. Various nations, and the treasures of the deep. Menochius.
Verse 26. Heavens. So Virgil says:
Tollimur in cælum curvato gurgite & iidem
Subductâ ad Manes imos descendimus undâ. Æn. iii.
Verse 27. Up. They knew not how to proceed. Ambiguis ars stupet ipsa malis. Calmet.
Verse 29. Breeze. Hebrew “silence, or calm.”
Verse 30. For. Even to Jerusalem. Calmet.
Verse 31. Men. We must thank God for having enabled us to repent, verse 8. Worthington.
Verse 33. Wilderness. God caused his people to pass through the Red Sea, and the Jordan, to possess the fruitful country of Chanaan, part of which had been cursed for the crimes of the Sodomites. Bible.—He has punished Babylon, (Jeremiah 25:12) made a straight road from his people, (Isaiah 35:8) and enabled them to cultivate their country again, verse 41. Calmet.—The synagogue has been abandoned, and the Church chosen. Bert.—The power of God is displayed, who caused the land of promise to be more fertile for his people, which is now very barren. Worthington.
Verse 34. Barrenness. Or “saltness.” Bible.—He alludes to the environs of Sodom. Genesis 13:10 and 19:24. Worthington.
Verse 37. Of birth. A plentiful crop, facient fruges germina. Saint Jerome Calmet.—Abundance of fruit shall grow in some places, while others are punished on account of sin. Worthington.
Verse 40. Princes. Jochonias was humbled, ( Bible.) and exalted, with Daniel, &chapter 4 Kennicott. 25:27. Others explain it of Nabuchodonosor and Baltasar, who were reduced to the state of ignominy and death. Calmet.—The Jews experienced the greatest miseries at the last siege of Jerusalem. Bert.
Verse 41. Sheep. The Gentiles took the place of the obstinate Jews. Saint Augustine
Verse 42. Mouth. The psalmist saw Babylon before its ruin, ( Calmet.) at least in spirit. God’s judgment strengthen virtue, and repress the wicked. Bible. The propagation of the gospel put to silence the oracles of the pagans. Bert.
Verse 43. Lord. This is the part of wisdom, and deserves our serious consideration, ( Bible.) as Osee (14:10) and our Saviour admonish. Matthew 11:15 and 13:9. Mar. 4:9. and so forth
LORD or GOD in all caps is from the Hebrew יהוה Yahweh except when otherwise noted as being from the short form יה Yah.
Hebrew: יה Yah