PSALM XXIV. (AT TE DOMINE LEVAVI.) A prayer for grace, mercy, and protection against our enemies. Seek. Hebrew, "keeps." But no one seeks after the law, who does not strive to keep it. (Berthier) --- Jesus Christ shewed mercy at his first coming, and he will display truth at his second, judging all with equity. (St. Augustine) --- Testimonies. When God gave the law to manifest his will, he attested heaven and earth, that all might observe it carefully. (Calmet) --- The law is God's covenant, and the testimony of his will. He mercifully preventeth us with his grace, and will reward with truth and justice. (Worthington) Great. "Original sin is common to all, and will not be washed away, except God be pleased to destroy it in baptism." (St. Jerome) --- David had committed adultery; and all must acknowledge their manifold guilt. (Calmet) --- Though the guilt had been remitted, the punishment due to David's crime was to be endured in this life, and he ought daily to pray for pardon. (Berthier) --- The aversion from God in sin is great, and standeth in need of his gracious remission. (Worthington) He hath. This may be understood either of God, or of man, who has chosen a state of life. (Berthier) --- Provided he be guided by the fear of the Lord, (Calmet) all thing will turn to his advantage. (Haydock) Dwell. Hebrew intimates, "all night" at rest; yet so that he must only enjoy temporal goods like a traveller. (Berthier) --- We ought to look up to heaven as to our true country, (Calmet) or which Palestine was only a figure, Psalm lxviii. (Menochius) --- The land, is not expressed in Hebrew, "his seed shall receive for an inheritance." (Haydock) --- Five blessings are here promised to those who fear the God: instruction, a supply of necessities, a progeny to imitate his virtues, protection, and heaven. (Worthington) Firmament, or strong support. (Haydock) --- Hebrew, "the secret of the Lord is for them," &c. He conceals nothing from his friends. (Calmet) --- Both these sense are good, (Berthier) and the Hebrew words are nearly allied. (Robertson) --- All who fear God, ought to interest themselves, and pray that he would enlighten the ignorant, and convert sinners. (Berthier) --- The uncertain and hidden things of thy wisdom thou hast made manifest to me, Psalm l. 8. (Menochius) Lord. Our prayers are not heard, because they are not like this: fervant, incessant, and humble. We have all to fear from our passions, which are the most dangerous snares. (Berthier) Alone. Desolate, (Psalm xxi. 21.) without any assistant. (Haydock) --- Such is man destitute of God's grace. (Worthington) Multiplied. Hebrew, "enlarged." So in the gradual for the second Sunday of Lent, we read dilatat\'e6. (Berthier) --- Afflictions must be endured. (Worthington) (Sen.[Seneca?] ep. 12.) See. The word kum, "arise," may be wanting, as the verse should begin with k, (Calmet) unless it be lost. Manuscript 2, repeats the former verse, perhaps to fill up the space. (Kennicott) --- Forgive. Hebrew or "bear." (Berthier; St. Jerome; Menochius) --- If the cause be removed, the affliction will have an end. (Worthington) Unjust. Hebrew also, "cruel," (Haydock) or "violent." But St. Jerome agrees with the Septuagint. Our spiritual enemies are the most dangerous and unrelenting, and we are too often off our guard. (Berthier) --- The wicked, through hatred of God, (Haydock) seek to draw others into sin. (Worthington) Soul. David was most concerned for it; (Berthier) and those who sincerely place their confidence in God, will never be confounded. (Worthington) Adhered. Hebrew, "innocence, &c., have kept me." (Calmet) --- Those faithful subjects, who have accompanied me in my flight, stand guard to protect me. Requite them, O Lord, and grant peace to all my people. (Haydock) --- My example encourages them to follow thy law, and they will be staggered, if thou grant not my request. (Menochius) Deliver. Hebrew pede, "redeem." All the 22 (Haydock) letters of the alphabet are complete without this supplication for all Israel, or for the Church. (Worthington) --- It might form a part of the last verse, or belong to the next psalm; unless it be a conclusion like that of Psalm xxxiii., (Calmet) out of the alphabetical order. (Houbigant) --- Israel. St. Augustine and some ancient psalters read, "Me, O God of Israel, from all my tribulations." (Calmet) David. Hebrew and the most correct copies of the Septuagint, &c., have only "Of David." (Haydock) --- The Complutensian and Aldine editions add indeed A psalm. But these form no rule, as the Vatican Septuagint is allowed to be the best. (Berthier) --- The others may, however, be consulted, as in some instances they may be preferable. (Haydock) --- This psalm might be composed to counteract the calumnies propagated against David, while he lived among the Philistines; (Theodoret; Flaminius) or it may contain the sentiments of the captives, as well as the two following canticles. (Calmet) --- The Church, (St. Augustine, &c.) or any afflicted soul, may this appeal to the justice of God, (Berthier) and particularly the sacred ministers, when they are going to appear before him. --- Innocence. Only those whose conscience reproaches them with nothing, can hold this language. God is a just and unerring judge. (Calmet) --- Weakened. Hebrew also "slide," (Protestants) or "stagger." (Symmachus) I am confident that my enemies will have no advantage over me. (Calmet) Burn, like gold in the furnace. (Berthier) --- Purify all my affections and thoughts with the fire of divine love. (St. Augustine; St. Jerome) --- Make my dispositions known to the world. I have done no one any harm. (Calmet) --- I take thee for the arbiter of my cause with respect to Saul, whom I have not injured. Still, as I may not be innocent, do thou try me, as thou thinkest proper. (Worthington) Truth. Before such a judge, I fear no calumny. I have always endeavoured to imitate these divine perfections. (Calmet) --- Hebrew, "I have walked constantly in thy truth," which could not be without loving it. (Berthier) Council. Hebrew, "men." --- Doers. Hebrew, "men of darkness;" which means the wicked, (Berthier) who love darkness. Protestants, "dissemblers." (Haydock) --- The sacred minister ought to avoid evil company. (Calmet) --- David had often people of this description, like Joab and Abner, in his train; but he did not approve of their conduct. Some would restrain his words to idolaters: but this would make his declaration of little importance to Christians, as many would say the same, though they dare not say that they flee from wicked society. We must also banish all such thoughts as would destroy us. (Berthier) --- David was inspired to speak the sentiments of his soul, and praise his own sincerity more than ordinary men may do. He instructs us to have no society with the conventibles of any false religion. (Worthington) Innocent. Hebrew, "in innocence," avoiding every thing which may defile and render me unfit to approach thy holy altar. Many things (Calmet) of themselves innocent, (Haydock) excluded the priests of the old law from officiating, and if they had partaken of any idolatrous sacrifices, they lost their dignity for ever, Ezechiel xliv. 12. How much greater ought to be the sanctity of Christian priests! The Jews carefully abstained from eating what the law forbade, Daniel i. 8., and Tobias i. 12. David would not sit down to a feast with the proud, Psalm c. 5. It was customary to was before meat (Matthew xv. 2., and Mark vii. 3.) and prayer. Aristeas informs us that the Septuagint washed their hands every morning, before they began to translate the Bible, to shew what purity of soul was requisite. Pilate used the like ceremony, when he would have no hand in the condemnation of our Saviour; (Matthew xxvii. 24.; Calmet) and thus people declared their innocence, Deuteronomy xxi. 6. (Menochius) --- People entering the house of God, and priests at the altar, adopt the same symbols of interior purity, and ought to be penetrated with the like sentiments. (Haydock) --- David opposes the society of the good to that of the wicked, knowing that the former is a great inducement to virtue, and he declares that he will wash or converse with such. (Berthier) --- These words are recited by the priest, to put him in mind of the purity required, Leviticus xvi. 4. (Worthington) Hear. Hebrew with points, "publish." (Berthier) --- St. Jerome agrees with the Septuagint. --- Thy praise. The former word is not expressed in the Vulgate or Hebrew, (Haydock) but is understood; and occurs in some editions of the Septuagint, as well as in the Syriac. (Houbigant, &c.) --- Worldlings come to the assemblies of the faithful, but often without piety or advantage. Priests themselves but too frequently dishonour the altar, which they serve. (Berthier) --- If they were careful to perform their sacred duties well, (Haydock) and had a sincere love for the spouse of Christ, many profanations would be avoided; (Calmet) as God suffers no greater injury from any, than from bad ministers. (St. Gregory, &c.) (Haydock) --- They ought to be recollected, and join mental with vocal prayer in their sacred offices. (Worthington) Beauty. The ark, 1 Kings iv. 22. Symmachus, "the palace." (Calmet) --- Hebrew, "the dwelling." The psalmist desires to imitate those fervent Levites, who chose always to attend the tabernacle, Deuteronomy xviii. 6. (Calmet) --- Mehon, when applied to the "dwelling" of God, may be properly rendered a temple, heaven, &c., Deuteronomy xxvi. 15. (Berthier) --- No one who reflects on the blessings dispensed in God's house, can fail to be struck with admiration. (Worthington) Take; literally, "destroy," (Haydock) or suffer me not to be contaminated or lost. (Worthington) --- Hebrew, "gather." Protestants, or "take not away." (Marginal note; and St. Jerome) (Haydock) --- Hebrew may be more expressive, and agrees with the parable, where God orders the cockle to be gathered into bundles, to be burnt. [Matthew xiii. 30.?] (Berthier) --- Treat me not like the wicked and murderers, who are cut off before their time. (Calmet) --- David alludes to a future state, as he knew that the wicked were not always punished here. (Berthier) --- O God is not in Hebrew, Septuagint, or St. Augustine. (Calmet) --- But it is understood. (Haydock) Gifts, to bribe; or rather, which the judges have received. (Berthier) Shochad is always used in a bad sense for "a bribe." (Calmet) --- Est munus a lingua....a manu....et ab obsequio. (St. Jerome) --- The wicked use their worldly goods to corrupt others. (Worthington) --- Jugurtha leaving Rome, said, "O venal city." (Sallust) Innocence. He opposes the integrity of his proceedings to that of the wicked. (Calmet) --- Yet still calls for mercy. (Haydock) --- Every one should strive to be innocent, and to avoid the company of worldlings. (Worthington) Direct, Protestants, "in an even place," (Haydock) in the court where the Levites sung. (Vatable) --- I have followed the paths of justice, and hope soon to be able to praise thee in thy temple. (Calmet) --- These seven last verses are daily recited at Mass. But do we reflect what innocence and fervour are required of the sacred ministers? I cannot assert that my paths have never strayed from the right way. Pardon my transgressions, and enable me henceforth to live so that I may be worthy to sound forth thy praise, and to appear in thy sanctuary. (Berthier) --- Thee. Hebrew, "the Lord." (Haydock) --- The psalms of David are now used in every Christian Church. (Euthymius; Menochius) PSALM XV. (JUDICA ME DOMINE.) David's prayer to God in his distress, to be delivered, that he may come to worship him in his tabernacle. Anointed. Hebrew has only, David. The rest of the title occurs only in some copies of the Septuagint, (Eusebius; Calmet) and is not of divine authority. Yet if any attention be paid to it, we must suppose that David composed this psalm before his second anointing, as he speaks of great dangers. But this is all uncertain. (Berthier) --- For dangers threatened David even after he had been declared king. (Haydock) --- Before Samuel anointed him, he was not endued with the spirit of prophecy. See 1 Kings xvi. 13., and 2 Kings ii. 4., and v. 3. (Calmet) --- Some suppose that he alludes to the entertainment given him by Abimelech[Achimelech?] , (ver. 5 and 12.; Theodoret) or to that night when, fearless of danger, he took away Saul's cup; (Ferrand) while Abenezra and De Muis rather believe, that he composed this psalm when his people dissuaded him from going out to battle, 2 Kings xxi 17. It expresses the sentiments of the Levites in captivity, (Calmet) and most beautifully consoles the just in distress. David did not write this for himself alone, but for all future generations. Hence it is not necessary to discover the particular circumstances of his life, to which this and many other psalms allude; nor is there any difficulty in explaining away the various imprecations, as they are not directed against any individual, but relate to all the enemies of the soul; while they foretell what the wicked shall suffer. (Berthier) --- Afraid. "Find one more powerful, and then fear." (St. Augustine) --- God both giveth light and strength, so that no enemy can hurt his servants, Luke xxi. 15. (Worthington) Flesh. This expression marks the fury of his enemies. See Job xix. 22., and xxxi. 31. (Calmet) --- That. Hebrew and Septuagint, "and my foes." This may denote domestic, and the former word public, enemies. (Haydock) --- Weakened. Hebrew also, "have stumbled." Those who came to take Jesus Christ, verified this prediction, John xviii. 6. (Calmet) This; God's protection (Haydock) and light, (Menochius) or in the very heat of battle: pr\'e6lium. Septuagint express the Hebrew feminine pronoun, as they do with the Vulgate, ver. 4, unam. There is no neuter in Hebrew, which commonly uses the feminine, instead. (Calmet) --- It may be deemed too scrupulous an exactitude, to express this in a version. The word petition may be understood. (Berthier) (Menochius) --- The one petition of David comprised every blessing; as he had his mind bent on heaven. (Du Hamel) House; the tabernacle, (Haydock) or temple, (Calmet) unless he may rather allude to God's presence and union, or his enjoyment in heaven. (Berthier) --- He had already expressed a similar wish, Psalm xxv. 8. (Calmet) --- "When we love what God approves, he will surely grant our request. (St. Augustine) --- David esteemed it as a special benefit to be in the Catholic Church, which is the only true house of God. (Worthington) --- Delight; beauty and sweetness, as the Hebrew implies. Many of the ancients read, "the will," voluntatem, with Sixtus V, &c. But the edition of Clement VIII agrees with the Hebrew and Oriental versions. (Calmet) --- To comply with God's will, is the only means of arriving at his beatific vision. (Haydock) --- David was more grieved at being kept at a distance from the tabernacle, than from his own family. He envied the happiness of those who could attend the divine worship. (Menochius) Tabernacle; in the Catholic Church, so that the enemy can either not find, or at least cannot hurt, my soul. (Worthington) --- I hope one day to enjoy rest in the temple. (Calmet) --- The verbs are in the future, in Hebrew both here and in the following verse. But they may be as well explained in the sense of the Vulgate. Those who find themselves in danger, must still have recourse to God's presence, (Berthier) where, as (Haydock) in the asylum of the tabernacle, (Menochius) or of the temple, they will be protected. (Calmet) --- God rewards those with glory in death, who have suffered for his name. (Worthington) Round. Hebrew, "my enemies around." But the Septuagint understand it of David, (Berthier) or of the priest, who poured the blood of the victims on different sides of the altar. (Haydock) --- Jubilation: singing and music, which are styled the fruit, or calves of the lips, Isaias lvii. 19., and Osee xiv. 3. (Calmet) --- David diligently recounted God's benefits, with all his heart and voice. (Worthington) --- He offered sacrifices by ministry of the priests, on the altar of holocausts, which was not in, but before, the tabernacle. (Menochius) To thee, is understood in Hebrew and the Roman Septuagint. (Haydock) Face hath. Hebrew pointed, "faces seek ye." But Septuagint, St. Jerome, Chaldean, &c., take no notice of these points; and even Protestants' marginal note has, "My heart said unto thee, Let my face seek thy face;" (Berthier) though in the text they derange the words, and add, " When thou saidst, Seek ye my face, my heart said," &c. (Haydock) --- Seek. "I have sought for no reward besides thee." (St. Augustine) --- I have earnestly desired to see thee face to face, 1 Corinthians xiii. 12. (Worthington) Decline not. Hebrew, "put not away." (Protestants) But the Vulgate seems preferable. --- Forsake. Septuagint (Complutensian and Aldine) Greek: me aposkorakises, "send me not to the crows," an expression borrowed from profane authors, who said, "to the crows," when they held a person in sovereign contempt. (Theodoret; Berthier) --- Grabe substitutes this word, though the Alexandrian and Vatican manuscripts agree with us. (Haydock) --- There seems to be a gradation in the condition of the reprobate here observed. God hides his countenance, withdraws, abandons, and despises them; and they only perceive their misery, when it is too late. (Berthier) --- David implores aid in this life, and deprecates the divine anger, looking upon himself as an orphan, whom God takes under his special protection. (Worthingtonn) For. Hebrew, "Though." David's parents fled to him, 1 Kings xxii. 1. Yet they had made small account of him, till Samuel called him forth, 1 Kings xvi. 10. The father-in-law and mother-in-law may be also designated. When a saint is deprived of every human advantage, he may still say with St. Augustine, "They have taken from me what God gave, but they have not taken God from me, who gave those things." (Berthier) --- Though I am like an orphan, I hope for all good from God, my father, Isaias lxiii. 16. (Calmet) Enemies, who strive to pervert me. Keep me in the right path, which thou hast already made known to me. (Worthington) PSALM XXVI. (DOMINUS .) David's faith and hope in God Will. Literally, "souls." (Haydock) --- Some ancient copies have, "the hands." --- Unjust. Hebrew, "false." (Haydock) --- To itself, ought not to be urged no more than eat sibi, vade tibi, Genesis xii. 1., and Canticle of Canticles i. 7. (Calmet) --- It is a Hebrew idiom. (Haydock) --- Many find fault with the Septuagint and Vulgate in this place, but without reason; and they do not agree in their versions. Symmachus and St. Jerome come near to us. Puach means to breathe, or entangle; and our version intimates, that "iniquity has entangled itself:" vipheach chamas, "and open lying." (St. Jerome) (Berthier) --- The accusers of Susanna, and of our Saviour, could not agree in their testimony. The Chaldeans continually calumniated the captives, Isaias lii. 4., and Jeremias l. 33. (Calmet) --- Worldlings still do the same, (Matthew v.) delighting in lies, which will prove their own ruin. (Worthington)