Watched. Hebrew, "they (the guards) watched." The psalm relates also to the resurrection of Christ, and vocation of the Gentiles, (Berthier) as well as to the reprobation, and future conversion of the Jews. It seems to be most applicable to the times of Esdras and Nehemias: (2 Esdras iv. 1., and vi. 1.) one of whom may have composed it. (Calmet) --- But this is only a conjecture, (Berthier) and Saul's emissaries may be styled Gentiles, (Menochius) because they imitated their manners. (Haydock) --- Saul sent repeatedly, and went himself to attack David. He gave him Michol with the same design. (Worthington) --- But God turned her heart another way. (Haydock)

Caught. Hebrew, "laid snares for." Septuagint, "hunted." The enemy wished eagerly to take David, or Nehemias, (Haydock; Calmet) and they seemed to have so surrounded the former, as to be sure of him. (Worthington)

I ran. Hebrew, "they," &c. But the Septuagint would not have made such a mistake, (Berthier) and the Hebrew appears to be incorrect, though we may understand "without iniquity in me, they have run." (Calmet) --- I gave them no offence. (Worthington) --- All this may be well explained of Jesus Christ, who alone could use these expressions with propriety, being without sin.

No mercy. Nehemias uses the like prophetic threats, 2 Esdras iv. 5. (Calmet) --- "Every sin must be punished, either by the penitent, or by an avenging God." The prophet supposes that his enemies died impenitent. (St. Augustine) --- When the gospel was first preached, God visited the world with various afflictions, to make people enter into themselves. (Eusebius) --- The prophet prays that God would visit all nations with peace, and punish obstinate persecutors of the Catholic Church. (Worthington)

Evening, when they came to take David. But, out of regard for Michol, they providentially waited till he had escaped, 2 Kings xix. (Haydock) --- Nehemias was obliged to watch continually, 2 Esdras iv. 11, 23. (Calmet) --- The Jews will embrace the faith at the end of the world, (St. Augustine) or they will be destroyed (St. Hilary) or banished by Titus and Adrian (A.D. 137); the latter of whom forbade them even to look at Jerusalem from an eminence. They could not enter it in the time of Eusebius, (Psalm xlviii.) and St. Jerome. (Soph. 1.) --- They have a hunger for God's word, of which they have lost the true sense. (St. Athanasius) --- Persecutors are never satiated, though they labour to destroy, all their lives. (Worthington) --- They allow themselves no rest. (Menochius)

Lips. They seek my ruin, 2 Esdras iv. 2, &c. --- Heard. Thus they deny Providence, Psalm (Hebrew) x. 11. (Calmet) --- This thought and the occasion of in have produced much wickedness. "Whithersoever thou goest, thou art seen by Jesus Christ, who made, redeemed, and died for thee." (St. Augustine, Ser. 161.) --- A serious consideration of God's presence is the best preservative. (Berthier) --- The wicked devise all sorts of cruelty, as if there were no God. (Worthington)

Laugh. Permitting them to become ridiculous. (Calmet)

My. Hebrew, "his," which seems incorrect. Chaldean (Calmet) and St. Jerome agree with the Vulgate. Houbigant would also substitute, "My strength, I will sing to thee," which affords a better sense, ver. 17. (Berthier) --- Yet our version is very plain; I will make all my powers serve thee, and acknowledge that all comes from thee. (Haydock) --- Such was the admirable humility of Nehemias, who never assumed any glory to himself. (Calmet) --- David and all just men entertain the same sentiments. We are here assured (Haydock) that the Church and some virtuous souls will persevere, by God's grace. (Worthington)

His mercy. Protestants, "the God of my." Yet the text has "his;" i and v are easily confounded. The Keri here allows "my," which Pagnin translates. St. Jerome, "the mercy of my God;" (Haydock) or "my God, my mercy." (Ep. ad. Sun.) (Calmet) --- All comes to the same end. These words are most applicable to Jesus Christ. (Berthier)