From the early Church Fathers to now.
3 Patristic · 2 Jewish · 1 Catholic
“From the enemies of thy hand. O Lord, divide them from the few of the earth in their life: their belly is filled from thy hidden stores. They are full of children: and they have left to their little ones the rest of their substance.”
“Since I do not know how to ask for manifest punishment of them, whereas you are aware, having as you do hidden treasuries of wisdom, inflict on them the punishments you best know.”
“"Deliver My soul from the ungodly." Deliver My soul, by restoring Me after the death, which the ungodly have inflicted on Me. "Thy weapon: from the enemies of Thine hand" (ver. 14). For My soul is Thy weapon, which Thy hand, that is, Thy eternal Power, hath taken to subdue thereby the kingdoms of iniquity, and divide the righteous from the ungodly. This weapon then "deliver from the enemies of Thine hand," that is of Thy Power that is from Mine enemies. "Destroy them, O Lord, from off the earth, scatter them in their life." O Lord, destroy them from off the earth, which they inhabit, scatter them throughout the world in this life, which only they think their life, who despair of life eternal. "And by Thy hidden things their belly hath been filled." Now not only this visible punishment shall overtake them, but also their memory hath been filled with sins, which as darkness are hidden from the light of Thy truth, that they should forget God. "They have been filled with swine's flesh." They have been filled with uncleanness, treading under foot the pearls of God's words. "And they have left the rest to their babes:" crying out, "This sin be upon us and upon our children."”
“Here the psalmist is not criticizing the children's food, as some would think (for those things that enter the mouth do not make a person unclean), but he regards those to whom God has given many offspring unwise when they leave behind them not excellence but their evils as an inheritance.”
“Of those who die by Your hand I choose to be one of those who die by Your hand on their bed. of those who die of old age Heb. מחלד. Of those who die of old age, after they have “rusted” (חלודה), rodijjl in Old French, [rouille in Modern French] rust, and of the righteous, whose share is in life. and whose belly You will fill with Your hidden treasure And of those whose innards You will fill with Your good, which You have hidden for those who fear You. their abundance Their property that they leave over when they die.”
“From men, Thy hand, O Lord: – And deliver my soul from men who are Thy hand: he means, “(who are) Thy stroke,” as “Behold, the hand of the Lord is upon” (Exod. 9:3). Just as he speaks of them as Thy sword, he speaks of them as Thy hand. From men of the world: – from men who are of this world, whose whole desire and delight is in this world, whose portion is in (this) life, And whose belly Thou flllest with Thy treasure: – Their portion is in the life of this world, for they look not to the world to come, but with Thy treasure and Thy bounty Thou fittest their belly in this world. (Their) children are satisfied: – And whose children are satisfied by their life with them. And they leave the rest of their substance for their babes: – i.e. after their death, and these are their children's children. In the Haggadic interpretation (Babli, Berakhoth 61b) the verse is interpreted in reference to Rabbi Akiba and his companions, martyred under the Roman government: the ministering angels said before the Holy One – Blessed be He! – “Lord of the world, From men, Thy hand, O Lord, from men of the world?” The Holy One Blessed be He! answered them: “Their portion (is) in life; their portion is in the life of the world to come!””
“He says, "Your sword, from the enemies of your hand" -- supply "rescue": Ps. 68: "Attend to my soul and deliver it." Or "rescue your sword from the enemies," that is, take away the blade and the power that they have from you: Wis. 6: "Power has been given to you by God." And the will that they have of themselves: Zech. 13: "Sword, arise against my shepherd." Or "trip them up" in their frustration, "and rescue my soul from the enemies of your hand," that is, of Christ, your Son; for the Son is called the hand of the Father: Deut. 32: "I will lift up my hand to heaven," that is, "my Son." "O Lord, separate them from the few of the earth in their life." Because they persecute me for this reason: to establish their kingdom. There is a twofold reading here. In the Roman Psalter, it reads: "O Lord, divide them in their life"; as if to say: they have their eyes on the earth, and therefore they do evil; but exclude them from the land you gave them. But how? Will they go to one place? No; rather, scatter them throughout the whole world. The other reading: "Lord, separate them from the few of the earth"; as if to say: separate them from the land, and from the few, that is, from the society of the elect, in their life, that is, while they live. Or because we read that when destruction was imminent, they were warned by an angel that the faithful should depart and go to the kingdom of Agrippa. And therefore, "separate them from the few," that is, the Christians, who were preserved. "Their belly is filled from your hidden stores," that is, from sins not confessed: Prov. 28: "He who hides his crimes will not prosper." Job 31: "If I concealed my sin as men do and hid my iniquity in my bosom." Or here the reason for the petition is set forth, and this reason is twofold: namely, it can refer to sins or to benefits for which they are ungrateful. If in the first way, then: first he sets forth the abundance of sins. If in the second way, he shows how God's benefits were passed on to their children. He says, therefore, regarding the first: "Their belly is filled from your hidden stores," that is, from sins that are hidden from him -- not that God does not see them, but because he does not wish to see them. Hab. 1: "Your eyes are too pure, O Lord, to behold evil, and you cannot look upon iniquity." "Their belly is filled," that is, their conscience, or memory, or carnal concupiscence, or sensuality. "They are satisfied with children," that is, with sins, or evil works. Evil works are called the children of the wicked, just as good works are the children of the good. Another reading has, "They are satisfied with swine's flesh," that is, with the filth of sins; and this is the explanation of what he says, "from your hidden stores." "And they divided their remains to their little ones"; as if to say: they are passed on to their children, who imitated their sins. Wis. 4: "From the wicked, all the children who are born are witnesses of wickedness against their parents in their interrogation." Or "they are satisfied with children," that is, for the benefit of their children, "and they divided their remains to their little ones," whom they obligated to sin as far as they could. Mt. 27: "His blood be upon us and upon our children." Or "they are satisfied with children," that is, on behalf of their children; as if to say: they are so filled with sins that it sufficed for them and for their children; that is, the remaining sins that they themselves did not commit, they left for their children to commit. If in the second way, then: they received a twofold benefit. First, spiritual, because the law. And therefore he says, "from your hidden stores" of wisdom, "their belly is filled," that is, their carnal sense. Ps. 147: "He has not done likewise to every nation." Second, temporal goods, because "they are satisfied with children," and what is more, they left them to them. Jerome's reading has, from that place: "Rescue my soul from the wicked one, who is, as it were, your sword" -- Is. 10: "Woe to Assyria, the rod of fury" -- "from the men of your hand, who are dead in the depths, whose portion is in this life"; as if to say: rescue my soul from the wicked one, that is, from Saul, "and from the men of your hand," who resist your hand, "who are dead in the depths," that is, in sin, "whose portion is in this life, whose belly is filled," etc. Saul, according to the Gloss, signifies death; and just as David reigned in peace after the death of Saul, so Christ, having conquered death, after the resurrection.”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.