We have already said that some claimed that this man was an author of the Psalms, some that he was a musician and conductor of the singers. Others, on the other hand, said David uttered these psalms, too, whereas Asaph wrote them down. Our view, however, as we have often said, is that blessed David wrote them all, which is in fact the truth of the matter.² Still, let everyone take it as he pleases: no harm will come therefore from taking it this way or that. Under the guiding light of grace we shall make clear the psalm’s meaning....

In forecasting the future destruction of Jerusalem, the inspired word bids those who come upon this psalm to understand¹ and grasp its sense. Some commentators in fact applied the psalm to what occurred under Antiochus Epiphanes, without taking account of the history or realizing precisely the prophecy in the psalm.² On the one hand, the psalm mentions the burning of the divine Temple, devastation of homes, and complete destruction of the city, whereas we have no knowledge from history of this happening under Antiochus. Nor does it actually fit the siege by the Babylonians: at that time they had many...

Symmachus, on the other hand, “A triumphal psalm about incorruption for Asaph.” Since the psalm contains a prophecy of the righteous judgment of God, and foretells also the ruin of the workers of wickedness and the just deserts of the lovers of virtue, it was right that the work urge us by means of the title not to destroy pious thoughts but to keep them healthy and inherit incorruption.¹ This psalm, then, is uttered on the part of the captives in Babylon, promising to sing God’s praises if they enjoy divine grace.

(2) We shall confess to you, O God,...

I found the insertion of “the Assyrian” not in the Hexapla but in some copies.¹ The psalm does contain this theme, however: it forecasts events involving Sennacherib and the punishment inflicted on the army.

(2) God is known in Judah, great is his name in Israel (v. 1): With so many myriads struck down in one night by the death-bearing blow [1473] at the hands of an angel,² the God of all, who takes good care of Israel and made his own appearance in Judah, became clear to everyone. His abode has been established in peace, and his dwelling in...

Symmachus, on the other hand, said “through Jeduthun.” He was the one entrusted with the choir of those praising God in song.¹ So Asaph either in person or as a minister of David’s inspired composition [uttered this psalm]: making a decision on doubtful matters is not without risk.² It foretells the discordant thoughts of the Israelites forced to serve in Babylon, and the pangs stemming from this situation. He teaches also what kind of prayer they had to offer to God when requesting freedom from the troubles. He gave the psalm the form [of recital] by those recounting these very...

The god of all gave the ancient Law to the children of Israel, and ordered them to learn it constantly, teach the children, and let their offspring see the reason for the festivals so that on learning of the divine favors they might prove grateful to the one bestowing such gifts. “You will teach them to your children, and your children’s children,” he is saying, “and they will keep the commandments of the Lord God so that it may be well with them.”¹ The charism of inspiration has done this also in the present psalm: it reminds us of the...

The inspired word prophesies the frenzy of Antiochus, nicknamed Epiphanes, against the people of the Jews.¹ It expresses the oracle as a prayer offered by pious people at a time in the future when, though not yet defeated, they were still beset by calamities.

(2) O God, the nations entered your inheritance, they defiled your holy Temple (v. 1). The grace of the Spirit wisely taught the people struggling with those difficult problems to fall to prayer: they narrated in the first place not their own suffering but the sacrilege committed against the divine Temple, the Temple having committed no...

The present psalm foretells a change in affairs: the “change” suggests and testifies to this¹—hence the inclusion of “testimony.” The grace of the Spirit prophesies the captivity of the Jews and the enslavement in Babylon.² The psalm is expressed as a prayer offered to the God of all by those same people: the charism of inspiration teaches them what words are required to propitiate God and prompt him to mercy. It also foretells the salvation coming to all human beings through the Lord Christ.

(2) You who shepherd Israel, give heed (v. 1): I beg you, Lord, who care...

This psalm prophesies the recall of the Jews and the estrangement [from God] occurring after that; then the calling of the nations and the fruit of piety offered to God in the holy churches as in some winepresses.¹ The opening of the psalm is expressed as though those who offered that prayer had already returned, were dancing and urging one another to sing the praises of the God who saved [them].

(2) Rejoice in God our help (v. 1). Symmachus, on the other hand said “Honor” and Aquila, “Give praise.” Offer the thanksgiving hymn, he is saying, to God who...

After mentioning in the previous psalm the rejection of the Jews, he sets out more clearly here as well the reasons why God rejected them, teaching us at all events that, should we for our part imitate them, we shall encounter the same fate or worse.

(2) God has taken his place in an assembly of gods, in the midst he will judge gods (v. 1). He called the rulers of the Jews gods, entrusted as they were with judging. This is the name the Law also gives them: “You shall not revile gods, nor speak evil of your people’s...

After the return from Babylon the neighboring nations noticed the rebuilding of the Temple and the Jews’ splendor; they gathered together, assembled other savage nations, and declared war on the Jews. The divine Joel and Ezekiel foretold this, and the remarkable prophets Micah and Zechariah foretold it. Nevertheless, they conquered them all, with Zerubbabel in command and God lending assistance from on high and overcoming the enemies’ audacity. This psalm prophesies it. The inspired composition of the divine Spirit is expressed as a prayer to teach those under attack at that time how God must be placated.

(2) O God,...

The psalm’s prophecy is twofold: it forecasts not only the Jews’ recall but also the salvation of the whole world. It is the churches he calls “winepresses,” as we have already said previously:¹ in them the spiritual vineyard bears its own fruit, and we prepare the saving wine which brings true joy to the hearts of the believers.

(2) How lovable are your tabernacles, O Lord of hosts. My soul longs and faints for the courts of the Lord (vv. 1–2). Those living in Babylon were also taught to say this so as to long for the return and...

The psalm prophesies both shadow and reality at one and the same time: the God of all foreshadowed salvation for all people in the fortunes of Israel, freeing them from servitude, at one time to Egyptians, at another to Babylonians. He rescued the whole human race from the devil’s dominating usurpation and destruction. The psalm, then, foretells both the Jews’ return from Babylon and the salvation of the whole world.

(2) You were well-disposed, Lord, to your land (v. 1). To be well-disposed is to wish some kind of good. So although on account of the lawlessness of the inhabitants...

According to the title, the blessed David offered the prayer to the Lord God, begging to enjoy some assistance. He also prophesies the assault of the Assyrians on Jerusalem, and Hezekiah’s hope in God. He also forecasts the calling and salvation of all the nations.¹

(2) Incline your ear, O Lord, and hearken to me, because I am poor and needy (v. 1). The prayer’s beginning comes from a lowly attitude: though they both possessed the wealth of righteousness, the divinely inspired David and the remarkable Hezekiah paid no attention to that, focusing instead on natural poverty and asking God...

This psalm also prophesies the salvation of the nations, and foretells the religious way of life, which Christ the Lord taught by becoming man. Its foundations are on the holy mountains (v. 1). The divine teachings are foundations of religion; holy mountains, on which he fixed these foundations, are our Savior’s apostles: of them blessed Paul said, “Built upon the foundation of the apostles and inspired authors, with Christ Jesus himself as the cornerstone”;¹ and again, “Peter and James and John, who were acknowledged to be pillars.”² The Lord said to Peter after that true and divine confession, “You are...

For on mahalath, on the other hand, Symmachus said “in a dance,” and Aquila, “in dancing.” Heman was leader of a choir of singers celebrating God. The “response” suggests the sections of the choirs responding to one another.¹ So the inspired composition prophesies the Jews’ misfortunes and servitude in Babylon, and teaches at the same time also the pangs consequent on sin of the whole human race together. The inspired composition of the psalm is expressed in the form of supplication offered to the loving God both by the former people and also by all in common, and the prayer...

Seeing the false gods honored in shrines while the ark of God remained solitary and unrevered, blessed David [1576] promised to build the divine Temple. Accepting this resolve of his, God rewards the fine promise and guarantees to make him a rational temple from his own loins, and through it to achieve the salvation of all human beings and provide him with an unending kingdom. These promises he made to him through the prophet Nathan: the story of the Chronicles teaches it clearly,¹ and in the second book of the Kings Nathan said to him, “The Lord announces to you...

Some of the writers claimed the great Moses made this prayer, others said blessed David was its composer but applied it to the divinely inspired Moses. [1600] Be that as it may, the psalm contains a twofold oracle: it not only prophesies the Jews’ calamities but also teaches the corruptibility and impermanence of all human nature. It foretells, however, the change for the better in both cases. To be precise, the present psalm was also written by blessed David, like all the others.¹

(2) Lord, you have been our refuge in generation after generation (v. 1). He proved a refuge...

While the psalm has no title, it teaches the invincibility of hope in God. Blessed David, in fact, perceived with spiritual eyes from a distance the situation of blessed Hezekiah, and seeing how with hope in God he overthrew the army of the Assyrians, he uttered this psalm to teach all people how great an abundance of goods trusting in God yields. Everyone who is guided by this song is made secure in his life, and with his trust in the Savior makes a prayer.

(2) The one who dwells in help of the Most High will lodge under the...

The sabbath prescribed leisure, but not complete leisure: it involved much greater spiritual activity. In fact, it required people to be concerned with prayers and hymns, and to offer to God double sacrifices. Consequently, the Law on the Sabbath prescribed abstinence from bodily exertions. So since the life to come is free of such cares, rest is properly enjoined. This is the reason, to be sure, why blessed Paul also cries out, “Let us be anxious to enter into his rest”; and again, “Sabbath rest, then, awaits [1617] the people of God.”¹ So since the psalm foretells the honor for...

The Phrase “no Title in the Hebrew” is not in the Hexapla, nor in Eusebius.¹ The psalm prophesies the change in people: God is immutable and unchanging,² always the same in manner and substance, not a king at one time and without kingship at another; rather, he is always king by nature, though this has not always been clear to people. For most of the time, in fact, the majority were ignorant of him, and offered to idols the worship due to God; but after the Incarnation of our God and Savior, the knowledge of God spanned the entire world...

It is clear that some others put the title in place, not the inspired author nor those commenting on it from the beginning.¹ The psalm’s theme is as follows. Many of the Jews, both rulers and kings, loved lawlessness, in their judgments delivered a verdict unjustly, and committed murders, betraying the blood of the innocent for bribes. Blessed Isaiah also accused these people, saying, “Listen, rulers of Sodom,” and again, “Your rulers disobey, loving bribes, looking for remuneration, not giving judgment in favor of orphans, and not attending to widows’ cases.” He not only accused, however, but also urged them,...

King josiah was quite pious. On seeing most of the people embracing the worship of idols, he ordered all the priests of the idols to be executed, their altars turned upside down, the graves of the dead priests dug up and their bones burned on the very altars of the demons. Then he summoned all the people and urged them to have recourse to repentance, placate God, and by this means avoid the threatened destruction, the prophetess Huldah forecasting a dire fate for all the people.¹ Blessed David, then, with inspired eyes foresaw this from afar, and composed this psalm...

Blessed david did not write this title, nor indeed did the original commentators on the inspired composition; rather, it is likely that someone else gained a superficial impression of the psalm’s meaning and inserted the title.¹ The literal meaning of the expression [1645] is applicable to those returning from Babylon and building the divine Temple, since in them the salvation of all people was foreshadowed. Still, the inspired composition prophesies both the first and the second appearance of our God and Savior, the judgment to come, and the salvation provided to the nations prior to that.

(2) Sing to the...

The person who inserted this title admitted that he did not find it in the Hebrew, but that he himself inserted it. So it is not inspired—it does not even bear on the psalm’s theme: the inspired author speaks of the establishment of the whole land, not only the Jewish land.¹ It is also likely that the person inserting the title understood the inspired author’s land as the whole world, as though all people adopted his hymn singing. Yet the psalm, on the contrary, prophesies both the first and the second appearance of God our Savior, the nations’ knowledge...

This psalm has the same sense: it prophesies both appearances of the Savior, though giving more detail of the first. Sing to the Lord a new song (v. 1). Since it proclaims the transformation of ancient things, and forecasts some new way of life, it is right for him to give directions also for a new song [to be offered] to God. Because the Lord has performed marvels: extraordinary and baffling are the things done by the God of all. His right hand and his holy arm have brought him salvation. We have often said that “hand” means operation and...

This psalm prophesies the return of Jews from Babylon, and forecasts both the appearance of our Savior and the Jews’ unbelief. The Lord reigned; let peoples be enraged (v. 1): both Jews and pagans rant and rave on hearing of the kingship of Christ the Lord. And when the Jews obtained their freedom, all their neighbors seethed with anger to behold their unexpected return, though this revealed the power of the one adored by them. The one who is seated on the Cherubim. Let the earth be shaken. The one proclaimed by us, he is saying, is both God and...

The inspired author here summons all people to hymn singing, urging them to serve God the Savior in every way. Cry aloud to the Lord, all the earth (v. 1): all human beings, offer the triumphal hymn to God; by earth he refers to the inhabitants of the earth. Serve the Lord with gladness (v. 2): the kingship of our God and Savior is not of the style of the harsh tyranny of the devil; rather, his lordship is mild and loving. In rejoicing in his service, then, make your approach: Come into his presence with happiness. Symmachus, on the...

Some of the copies have “On the fourth Sabbath day,” but we did not find this addition in the Hebrew, in the other translators, or in the Septuagint.¹ The psalm has the following theme. King Josiah overturned all altars of the idols, cut down their priests, and guided the people to their former piety. Not only did he give thought to the soundness of the teachings, but he attended also to the practices of virtue, judging properly, respecting righteousness, assisting the wronged, punishing the wrongdoers, being solicitous for the welfare of the citizens. Blessed David perceived this from afar and...

While the psalm contains a prophecy of the hardship of the people of the Jews in Babylon and the return from there, it also forecasts at the same time the calling and salvation of the nations. It is also relevant to a person struggling with calamity of any kind and begging to attain divine grace, “poor person” referring to the one in need of divine providence.¹

(2) Lord, hearken to my prayer; let my cry come to you (V. 1): accept my supplication, O Lord, and extend your help to the one lamenting. For cry Symmachus, in fact, said “lamentation.”...

This psalm seems to conform to the previous one and to deal with the same theme: for in that one those lamenting the calamities in Babylon begged God to grant them return, while here they have gained what they asked and sing the praises of the benefactor. Yet I believe the hymn singing is relevant to all people freed from even harsher servitude and accorded greater freedom. The sense of the words will reveal that the latter theme is more relevant than the former.¹

(2) Bless the Lord, my soul, and all that is within me his holy name (v....

The grace of the all-holy Spirit offers people not only moral and dogmatic teaching, but also gives precise instruction on the way we ought to sing the praises of the Creator.¹ This was the reason he composed this psalm, to be sure, employing as minister blessed David,² that we should all come to know with which hymns we should make response to the benefactor. Here he recounts the common favors, and portrays the God of all to be both maker and governor of everything.

(2) Bless the Lord, my soul (v. 1). He teaches each student of piety to sing...

This psalm also makes the recommendation to sing the praises of the God of all, as the title indicates:¹ Alleluia is translated, Praise the Lord. It recalls the promises made by God to the patriarchs and the good things provided by him through them to their successors. Mention of the one and the other, in fact, suffices to stir and provoke those enjoying such favors to imitation of their forebears’ virtue. At the same time it also teaches the new people that it was not without just cause that he deprived that ungrateful people of his characteristic care. In other...

In the hundred and fourth psalm the inspired word outlined divine deeds of kindness, whereas in this one it also mentions the deeds and calls in question the ingratitude of the beneficiaries, and teaches the punishments variously imposed on them. It is expressed in the person of the more observant ones, lamenting the common disasters and begging to attain pardon.

(2) Confess to the Lord that he is good, because his mercy is forever (v. 1): sing the praises of the Lord even for the former deeds of kindness, and look forward to brighter prospects. The Lord, in fact, is...

We have often demonstrated that the Old Testament is a shadow of the New.¹ It is no less easy to grasp that from this psalm, too: it both prophesies the Jews’ liberation and foretells the salvation of all human beings. It has a close connection with the previous ones: the hundred and fourth [psalm] contains an outline of the promises made by God to the patriarchs and the gifts provided to their offspring, while the one after that brought out in addition to the favors the Jews’ ingratitude as well and the punishments inflicted on them for it. This one,...

This psalm likewise both prophesies the Jews’ return and forecasts the salvation of the nations. It has a close relationship with both the fifty-sixth psalm and the fifty-ninth psalm.¹

(2) My heart is ready, O God, my heart is ready. I shall sing and play in my glory (v. 1). We said already that the inspired author calls the charism of inspiration his own glory.² Employing the singing of inspired composition, he is saying, I tell you, Lord, that the heart I have is ample and ready to receive your divine grace. Awake, my glory, awake, harp and lyre, I...

This psalm prophesies the saving Passion, the Jews’ madness and the betrayal of Judas. It leads us to this meaning, and the great Peter was speaking publicly [about it], both in charging Judas with betrayal and in giving a demonstration of the prophecy from it.¹ Let no one who hears the Lord imposing the obligation to bless our persecutors² consider the prophecy to be in opposition to the obligation: the inspired word in this case does not proceed by way of cursing but by foretelling the punishments coming both to Jews and to Judas. This prophecy is expressed as a...

Having in the preceding psalm made the prophecy about the saving Passion, he predicts the Savior’s ascension after the Passion. The most divine Peter in the Acts cites the opening of the psalm, speaking this way, “David did not ascend into the heavens, but he himself says, The Lord said to my Lord, Sit at my right hand until I make your foes your footstool.”¹ The Lord himself, seeing the Pharisees having other opinions about Christ, put this question to them, [1768] “What do you think about Christ: whose son is he?” When they said, “David’s,” he replied, “How then...

Ammonites, moabites, and Idumeans, having assembled a very numerous force, at some former time waged war on the tribe of Judah. At that time Jehoshaphat was king of that [tribe], a man celebrated for piety, of the family of David. Thus on learning of the enemies’ great numbers, with all the people he made an approach to God, asking for his invincible support, and in fact obtained his request: the God of all urged them to take heart against the enemies because he was their leader. At break of day, then, the enemies advanced on one another and slew one...

The title also calls this psalm a hymn, and offers those willing instruction in piety.

(2) Blessed the man who fears the Lord; he will greatly delight in his commandments (v. 1): the one furnished with this reverence and invested with divine awe directs all his counsel to the performance of the divine sayings, and hastens to discharge them with complete enthusiasm.¹ Then [the psalmist] shows the fruit of such seeds. His seed will be mighty on the earth (v. 2). Since this seemed desirable to the people of that time, he promises to give the gift to those keeping...

This is also a further hymn composed for [our] benefit and to stir up human beings to singing the praises of the benefactor.¹

(2) Praise the Lord, his servants (v. 1). He uses servants here, not of young people, as some suspected, but of the slaves; Aquila, Symmachus, and Theodotion also rendered it thus, and the Hebrew says abde, as does the Syriac. For Praise the Hebrew said Alleluia, so that it is clear Alleluia is translated as Praise the Lord.² [1785] Praise the name of the Lord. May the name of the Lord be blessed, from now and until...

This is also a hymn for narrating the favors accorded the Jews by God, describing God’s power and mocking the powerlessness of the idols. This hymn is also relevant, however, to those from the nations who have come to faith and been freed from the error of the idols: they learn the degree of difference between the false gods and the true God.

(2) In the exodus of Israel from Egypt, house of Jacob from a savage people, Judah became his sanctuary, Israel his dominion (v. 1). The Lord liberated Israel from Egypt, he is saying, freed them from the...

Not to us, o lord, not us, but to your name give glory, because of your mercy and your truth, lest at any time the nations say, Where is their God? (vv. 1–2). It was appropriate for those of the circumcision in olden times to say this in asking for divine help and recalling the former gifts: Do not turn away from us, O Lord, nor ignore us for our many failings; those who are ignorant of the justice of the retribution will take our servitude for your weakness, and say, Where is their God? Our God in heaven...

Antiochus, styled epiphanes, son of Seleucus,² invested Jews with many and varied calamities. He caused some, [1797] who were living a life of ease, to transgress the divine Law; others, lovers of piety, willingly accepted the struggles it involved, and enjoyed the triumphal crowns. The present hymn foretells their bravery, but at the same time it recounts both the onset of distress and the aid provided them by the God of all.

(2) I loved that the Lord will hearken to the sound of my supplication, because he inclined his ear to me (vv. 1–2).³ The inspired composition teaches...

This, too, is a hymn relating to all people: the grace of the Spirit urges those who have attained salvation to sing the praises of the benefactor.

(2) Praise the Lord, all the nations (v. 1). He summons all to a dance at the same time: he provided the occasions of salvation for all the nations, not Greeks only and Romans, but for all savages, employing the sacred apostles as ministers of benefaction. “Go, make disciples of all the nations,” he said, “baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching...

This, too, is a hymn offered to God by those who have attained salvation. Jews, on the one hand, offer this hymn in thanksgiving to God after the return, with all the neighboring people gathered together at the one time, envying their former prosperity and assembling other nations and savage peoples, and then consumed by plagues sent by God according to the prophecy of Joel, Ezekiel, Micah, and Zechariah. On the other hand, since our situation is prefigured in theirs, the hymn singing applies rather to those who have come to faith from the nations, who though persecuted, tortured and...

The divine david experienced many and varied changes in circumstances: he both fled enemies and pursued enemies, fell into despondency and in turn experienced a more satisfying life, traveled the divine path and stumbled in his travel, and again followed the divine laws. So he gathered all these experiences together into one in this psalm, and by putting together with one another the prayers offered to God by him on each occasion,¹ he proposed a single instruction of value to people, and teaches in what he says how it is possible to exercise [1821] virtue in practice. He is not...

Theodotion has “melody of the Ascents,” while Symmachus and Aquila have “for [1876] the Ascents.” Of course, “the ascents” or “the steps” indicate the return of the captured people from Babylon.¹ The grace of the Spirit, foreknowing both the captivity and the coming liberation, foretold both the one and the other, both devising their benefit and offering us an advantage from it. Not every [psalm] of the Steps, however, prophesies the same things; instead, one treats of the troubles in Babylon, another the good tidings of the return, another the joy en route, still another the wars breaking out after...

This psalm also bears on those living in Babylon. I lifted up my eyes to the mountains, from where will come my help (v. 1): beset by many and varied sorrows, I cast my eyes in all directions in my desire to enjoy some assistance. My help is from the Lord, the maker of heaven and earth (v. 2): but I know that, while I shall enjoy no human help, God’s benevolence alone is sufficient for me. To bring out the efficacy of the help, he went on, The maker of heaven and earth: he who formed these things by...

Whereas the inspired author applied the previous psalms to those who were discouraged, the one to hand [he applied] to those already in receipt of the good news of return and engaged in the longed-for journey. Rejoicing and dancing, in fact, they say to one another, I was pleased with those who said to me, We shall go to the Lord’s house (v. 1). This is the voice of piety: they exult and are glad at the prospect, not of recovering their houses but of seeing the divine house. Our feet are standing in your halls, O Jerusalem (v. 2)....

This psalm, too, reveals the piety of the righteous people of that time.¹ I lifted up my eyes to you, who dwell in heaven (v. 1): despising all human help, I await your aid, O Lord, and depend on your providence, knowing you to be Lord of the heavens. He said he dwells in heaven, not as though confined to a place, but as rejoicing in the unseen powers that inhabit heaven. [1884] Behold, as servants’ eyes are on the hands of their masters, as a servant girl’s eyes are on the hands of her mistress, so are our eyes...

After the return from Babylon, all the neighboring peoples were disappointed at the Jews’ liberation and together declared war on them. Assembling savage nations, they deployed forces at one time against them in the hope of wiping out even their very memory. But in response the God of all came to the assistance of his own and cut down all their enemies. Most of the prophets say this—Joel, Ezekiel, Micah, Zechariah, and many others in addition to them. Here blessed David also prophesies it.

(2) Had not the Lord been with us, let Israel say, had not the Lord...

Those who won that victory sing the triumphal hymn and proclaim the force of hope in God. Those who trust in the Lord are like Mount Sion (v. 1): whoever is fortified with hope in God will remain unmoved like Mount Sion, undisturbed, illustrious, the cynosure of all eyes. The one who dwells in Jerusalem will not be moved forever: the one who dwells in [1888] Jerusalem must live according to the laws of Jerusalem; to those dwelling in [it] this way and trusting in the effect of the Law the inspired author promised stability. Mountains surround it, and the...

When cyrus became king he bade all Jews to return, but most of them had a poor attitude and in every respect were opposed to the divine laws, and they were unwilling to return. All who had a concern for their ancestral piety, however, and hankered after worship in keeping with the Law made the return [journey] gladly. Accordingly, in this psalm these people recognize their own freedom and exult; and they pray for their kin to attain it.

(2) When the Lord reversed the captivity of Sion, we were like people enjoying consolation (v. 1). The word like here...

In former times solomon built the divine Temple, but after it was razed by the Babylonians Zerubbabel restored it. I think this psalm is called Solomonic both because it takes its genre from Solomon and because it was a work of Solomon that was being restored. The inspired word, in fact, applies it not to the building of Solomon but to the one built by Zerubbabel after the return.¹ Although they themselves tried to build it at that time, the neighboring peoples prevented them both by waging incessant war themselves and by provoking the kingdom of the Persians against them....

After showing in the preceding psalm for how many good things trusting in God is responsible, here he pronounces blessed those having along with hope divine fear, through which the acquisition of virtue is secured. Necessary for those believing in God is a way of life in keeping with God’s will, this being the perfect culmination of piety.

(2) Blessed are all who fear the Lord (v. 1). The inspired word declared blessed not the one from Abraham’s stock nor from Israel’s seed but the person adorned with the divine fear. Blessed Peter also says this in the Acts: “In...

This psalm, too, contains a prophecy of the gentiles’ assaults on Jews after the return. They are taught to say, Often have they attacked me from my youth, let Israel say, often have they attacked me from my youth: they have not prevailed against me (vv. 1–2). He calls the life in Egypt and the liberation from there youth. Singing the praises of the benefactor he lists the divine favors: From the very beginning many adversaries rose up against me, and attempted to surround me with manifold evils, but through the divine assistance I eluded those wiles. More exactly,...

A chorus of the righteous offers this supplication to God; the psalm’s opening testifies to this: Out of the depths I have cried to you, O Lord (v. 1), that is to say, From the very bottom of my heart I pour out the supplication. The divine Scripture condemns those who employ only their lips: at one place the prophet Jeremiah says to the God of all, “You are near to their mouth, but far from their innards”;¹ at another place God himself through the prophet Isaiah condemns Jews in the words, “This people honors me with their lips, but...

The inspired word gives instruction in humility, and presents the person of its devotees as those praying and importuning God. Lord, my heart is not elevated (v. 1). Elevation of the heart is harmful not only to the ungodly but also to the holy. The story of the Chronicles teaches this in connection with the pious king Hezekiah, saying, “Because he was brought down from the elevation of his heart.”¹ Hence the Lord also exhorts his sacred disciples, saying, “Everyone who humbles himself will be elevated, and he who elevates himself will be humbled.”² Nor my eyes lifted up. Raising...

This psalm has a close relationship with the eighty-eighth: in both cases the captives in Babylon petition the God of all, offering in place of petitions the promises made by him to the mighty David and asking to attain pardon. It also contains prophecy of the Savior of the world sprung according to the flesh from the race of David.¹

(2) Remember David, O Lord, and all his gentleness (v. 1): since in our great sinfulness we are bereft of all confidence, we beseech you, O Lord, to remember David, and his gentleness and piety. The previous psalm also made...

Under rehoboam [1912] the tribes were split up, ten following Jeroboam and two holding fast to the Davidic monarchy. After the return from Babylon, however, they came together again and loved the harmony, they had the one government and performed in common the worship according to the Law.¹ This psalm, then, prophesies these developments.

(2) Behold, what a beautiful and charming thing it is for brethren to dwell together (v. 1). Through experience itself, he is saying, we have learned that nothing gives more satisfaction than brotherly harmony. He calls the tribes brethren since the tribal leaders who gave them...

Also this [psalm] relates to those returned from Babylon. It also offers advice to all the pious to sing God’s praises not only by day but also by night. Behold, bless the Lord, all you servants of the Lord (v. 1): [1913] it is not for everyone to sing, but for those who have embraced the divine service and place much store by the worship of the Lord. In other words, to those who have been affected by the wounds of sin it is appropriate to weep, to lament, and to request the divine loving-kindness. Those who stand in the...

This is another hymn of praise, offered to God in fact by those who had attained freedom. We have already made a comment on “Alleluia.”¹ Praise the name of the Lord, praise the Lord, you his servants (v. 1). Since the divine nature is invisible and yet he bids [them] sing its praises, he was right to say, Praise the name of the Lord. Be content with God’s title, he is saying, and do not seek to see what it is not proper to see. You who stand in the house of the Lord, in the courts of the house...

The charism of inspiration composed also this psalm for the same [people], showing concern for their benefit through further lessons given them. Confess to the Lord that he is good, because his mercy is forever (v. 1). Offer to God, he is saying, the thanksgiving hymn, mindful of the good things supplied by him, and marveling at his immeasurable mercy. Confess to the God of gods, because his mercy is forever (v. 2). By gods here he does not mean idols: he would not have called him God of what does not exist; after all, God is God not of...

This psalm is without title in the Hebrew; but some have had the audacity to write a title, “For David through Jeremiah,” and add, “Without a title in the Hebrew.”¹ The very concoction of the inscription declares the inscribers’ folly: Jeremiah, namely, was not taken off to Babylon with the captives; instead, he passed a short time in Jerusalem, and under pressure from the lawless Jews he shared their journey into Egypt. So how does it fit Jeremiah to say, On the rivers of Babylon there we sat [1928] and wept? It is clear from what has been said that...

After the return from Babylon, the Jews, having through divine aid put down the nations attacking them, offer a thanksgiving hymn to God. The divine David therefore foretells this: I shall confess to you, Lord, with all my heart (v. 1). They were not ungrateful to their benefactor; instead, after offering supplication and gaining help, they repay the favors to the best of their ability and offer hymns in return for the assistance.¹ And in the sight of angels I shall sing to you. We shall imitate the troops of angels, he is saying, and just as in the heavens...

In some copies there occurs [the phrase], “Of Zechariah for the diaspora.” I did not find it in the Hebrew, nor the Septuagint nor the other translators; rather someone has inserted the title on taking the psalm in a way preferred.¹ The psalm, however, contains a prophecy of King Josiah: sprung from a godless father and offspring of such a grandfather, he detested their impiety, took the path of complete virtue, and, consumed with divine zeal, he disposed of all the priests of the idols, whereas on those embracing piety he lavished all attention. The psalm foretells this.

(2) The...

Pursued by saul blessed David calls on the God of all for assistance. [1944] Deliver me, O Lord, from a wicked person, rescue from an unjust man (v. 1). Saul was unjust and ungrateful to the benefactor: he went to trouble to do away with the divine David, who, far from doing him any wrong, was even a source of many good things for him. Who pondered injustice in their heart, waged war all day long (v. 2): they not only had recourse to wicked thoughts, but also added works to thoughts. Symmachus, on the other hand, rendered all day...

This psalm has the same drift as the preceding one: pursued by Saul he petitions God, Lord, I cried to you, hearken to me (v. 1), calling enthusiasm of the soul a cry. Likewise, though Moses was silent, God said, “Why do you shout aloud to me?”¹ Attend to the sound of my petition when I cry to you. Kindly receive my petition, Lord, he is saying.

(2) Let my prayer be directed as incense before you, the raising of my hands an evening sacrifice (v. 2). He associated the practice of virtue with the prayer; the raising of the...

The psalm’s theme is clear. Pursued by Saul, the divine David took refuge in the cave and hid himself in its interior.¹ Then, perceiving Saul brought down into it, he banished fear from his mind, called for the divine assistance, and attained it. With my voice I cried to the Lord, with my voice I besought the Lord (v. 1). From this it is clear that he calls his earnestness of mind cry: how could this man in hiding and anxious to escape notice use his voice to cry out? So he means, In all earnestness I implored God.² I...

In some copies i found “When his son Absalom was pursuing him.” But I have not found this insertion in the Hebrew or the other translators; yet it bears on the facts, the psalm having this theme.

(2) O Lord, hearken to my prayer, give ear to my petition in your truth, [1956] hearken to me in your righteousness (v. 1). Paying the penalty for the sins he had committed, the divine David encountered troubles. Absalom, by contrast, was unjust, lawless, impious, and parricidal, and he desired the murder of his parent.¹ This is doubtless the reason why David makes...

In some copies i found inserted in the title “Against Goliath”; but I did not find it in the Hebrew, in the other translators, or, in fact, in the Septuagint in the Hexapla.¹ [The psalm], on the contrary, has the following theme. Many of the prophets—the divine Ezekiel at greater length than the others—mention the nations making incursions against the Jews after the return from Babylon. [Ezekiel] has this to say along with many other things: “After many days you will become ready and will go to the land averse to the sword, populated with many peoples, to...

The title also indicates the psalm’s purpose: it is an exhortation to sing the praises of the God of all, recalling God’s power, magnificence, kingship and majesty. The grace of the Spirit also made other such psalms to stir the people to gratitude. It also contains prophecy of the nations’ calling and acceptance. This hymn is also arranged alphabetically,¹ and through the repetition it teaches the inspired author’s desire.

(2) I shall extol you, O my God, my King, and I shall bless your name forever and forever (v. 1). By nature God is most high, not having elevation in...

If haggai and zechariah” occurs in some copies; but I did not find it in the Hebrew, nor the other translators nor did I find it in the Septuagint in the Hexapla. This psalm bids them sing the praises of the God of all, as the title also indicates:¹ Alleluia means, “Praise the Lord,” as we often have said.

(2) Praise the Lord, my soul (v. 1). The grace of the Spirit urges us all to bestir ourselves to giving glory to God. I shall praise the Lord in my life, I shall sing to my God while I live...

Here we were taught clearly the meaning of alleluia: [1980] the Hebrew alleluia means Praise the Lord (v. 1), whereas Symmachus left it untranslated, saying “Alleluia, because a psalm is good.” Theodotion, on the other hand, said, “Praise Yah.”¹ So this psalm bids [us] praise, and prophesies the return from Babylon and the building of Jerusalem that happened afterwards. Jerusalem, in fact, will not be rebuilt, as Jews expect; instead, the inspired word prophesies the building done already by Zerubbabel.²

(2) Praise the Lord, because a psalm is good; praise would be acceptable to our God (v. 1). Hymn singing,...

Alleluia, Alleluia.¹ The inspired author delivered the admonition twice to prompt souls to greater enthusiasm. This is a further hymn that stirs all creation—both with intellect and with senses, both rational and irrational, both animate and inanimate—to a single harmony of hymn singing. Heaven and earth, deeps, the lights of heaven, mountains, plants, and all other such things as share life and reason he urges to offer the hymn. But those with a share in reason he urges to have regard to them, and by learning the wisdom evident in them to sing the praises of the Creator....

Alleluia, Alleluia.¹ Those after the return who triumphed through divine aid over those many nations urge that this hymn be offered. It also contains a prophecy of the achievements of the Maccabees.²

(2) Sing to the Lord a new song, his praise in the assembly of holy ones (v. 1): celebrating God is proper not for the lawless but for the holy ones. [1993] Let Israel be glad in its Maker; and let children of Sion rejoice in their king (v. 2). While the God of all things is everyone’s God, he is styled king peculiarly of the Israelites. So...

Alleluia, Alleluia. This hymn, too, is triumphal. It forecasts, however, the knowledge of God that will be [enjoyed] by all human beings.¹

(2) Praise God in his saints (v. 1). This is, in fact, sufficient occasion for hymn singing: if on the basis [1996] of plants, wild animals, and reptiles we were bidden to find grounds for thanksgiving, much more should we consider the saints and with greater justice celebrate their God. After all, who ever learned the story of blessed Paul, the divinely inspired Peter, John the most divine, the other apostles, the triumphant martyrs, the other saints, or...