Beginning

Footnotes

1. Psalm 26:1 This psalm is a prayer for God’s discerning mercies to spare his faithful servant from the death that overtakes the wicked. In the psalms of supplication, we often hear this protestation from those accused who call upon God to bear witness to their innocence. The prayer that we now read is perhaps that of a Levite, but certainly of a man who loves the life of the temple. He is very sure of his rectitude in the face of others’ accusations. Possibly he is also quite conscious of the faults that everyone has in his life.
   He teaches us a great certainty: it is better to throw ourselves upon the judgment of God than to let ourselves be crushed by the judgment of others. This believer, who is at ease to praise the Lord in the temple, loves a clear and decided fidelity. Who would fail to be attracted by such a desire for uprightness and sincerity before God!
   In praying this psalm, we can recall that since we share by faith and Baptism in the mystery of Christ dead and risen, our old self has been crucified with Christ so that the sinful body might be destroyed and we might cease to be enslaved by sin. Divested of our old nature and invested with the new nature of Christ who becomes all in all (see Col 3:9-11), we share in his holiness and irreproachable innocence before God, being purified from all injustice (see Rom 8:1; 1 Jn 1:9).
2. Psalm 26:3 Kindness: see note on Ps 6:5.
3. Psalm 26:6 Wash my hands in innocence: a liturgical action (see Ex 30:19, 21; 40:31f), which symbolized both inner and outer cleanliness (see Isa 1:16). Those who come to God must have “clean hands and a pure heart” (Ps 24:4). Around your altar: celebrating God’s saving acts beside his altar was regarded as a public act of devotion in which assembled worshipers could be invited to participate (see Ps 43:5).
4. Psalm 26:7 Proclaiming . . . wondrous deeds: see note on Ps 9:2.
5. Psalm 26:8 Where your glory resides: the presence of God’s glory meant the presence of God himself (see Ex 24:16; 33:22). His glory dwelt in the tabernacle (see Ex 40:35) and later in the temple (see 1 Ki 8:11). John 1:14 places that same presence in the Word made flesh who “dwelt among us.”
6. Psalm 26:9 A premature death was a divine chastisement (see Pss 5:7; 28:4; 55:24).
7. Psalm 26:12 Level ground: where there is safety and no danger of falling. Assembly: worshiping at the sanctuary (as in Pss 1:5; 22:26; 35:18; 40:10f; 111:1; 149:1).
8. Psalm 27:1 Although enemies or the difficulties of existence may be multiplied, the believer finds a sure refuge in God—such is the cry of trust that opens this psalm. Then the movement of the prayer deepens, becoming the search and avid desire for God. It is in the temple that one discovers the presence of the Lord in the sacrifice, chant, supplication, and the law. If such a search becomes necessary for life, will not God be present to his most forsaken and pressured servant?
   In praying this psalm, we can place a similar confidence in God and the Lord Jesus, one capable of enabling us to overcome all adversity and death itself.
9. Psalm 27:1 The Lord is my light: “light” often symbolizes happiness and well-being (see Pss 18:29; 36:10; 43:3; 97:11) or life and salvation (see Isa 9:2; 49:6; 58:8; Jer 13:16; Am 5:18-20), whose source is the Lord (see Isa 10:17; Mic 7:8f).
10. Psalm 27:2 To devour my flesh: the psalmist’s enemies are like rapacious beasts (see Pss 7:3; 17:12; 22:13f, 17); in the figurative sense, this refers to calumny (see Dan 3:8).
11. Psalm 27:3 With the Lord as his stronghold and helper, the psalmist fears nothing—not even an army arrayed against him. So long as this strong union with God remains unbroken, the psalmist is secure. Heart: see note on Ps 4:8.
12. Psalm 27:4 Tarrying in the house of the Lord is an expression and sign of spiritual union with God and intimacy with him. Beauty of the Lord: i.e., his goodness (see Ps 90:17).
13. Psalm 27:5 Shelter . . . tent: references to the sanctuary of Jerusalem (see Rev 7:15f). See also Pss 31:21; 32:7; 61:5; 91:1.
14. Psalm 27:6 I will offer sacrifices: see note on Ps 7:18.
15. Psalm 27:8 Heart: see note on Ps 4:8. Seek his face: an idiom meaning to commune with the Lord, originating in the custom of pilgrimages to sacred places (see Pss 24:6; 105:4; 2 Sam 21:1; Hos 5:15). It then took on the general sense of seeking to know the Lord, anticipate his desires, and live in his presence. In a word, to seek the Lord is to serve him faithfully (Deut 4:29-31).
16. Psalm 27:9 Hide your face: see note on Ps 13:2.
17. Psalm 27:10 Union with God gives confidence in prayer; and prayer is something that even the most devout person must do. Sirach says: “Pray in [the Lord’s] presence” (17:25) and “Let nothing hinder you from promptly discharging your vows [i.e., your prayer]” (18:22).
18. Psalm 27:11 Your way: God’s manner of dealing kindly with those who remain faithful to the covenant by keeping his commandments (see Pss 86:11; 128:1; 143:8).
19. Psalm 27:13 Goodness of the Lord: the good things promised in the covenant with David (see 2 Sam 7:28). Land of the living: reference to this life or to the temple (see Pss 52:7; 116:9; Isa 38:11), where the God of life is present; the psalmist is speaking of the world of the living as opposed to the world of the dead.
20. Psalm 28:1 The psalmist calls upon God and curses his persecutors; such vehemence indicates that he is close to the end of his strength. Deaf for a time, the Lord finally hears his servant; after anguish here is the thanksgiving. The concluding formula transforms the psalm into a prayer for Israel, the “anointed one,” that is, the people consecrated (v. 8) to the service of God. Believers will one day refuse the sentiments of vengeance that spring up here from the experience of the oppressed psalmist; for God could not indistinctly combine honesty with wrongdoing.
    In praying this psalm, we should keep in mind that in this life Christ does not normally answer our desire for escape or special privilege. He sends us out and immerses us in the world and its tribulations (see Jn 15:18—16:4; 17:18) after his election has drawn us out of it (see Jn 15:19). Yet we already foresee victory, for the same divine power that raised Christ from the dead will raise us also and lead our humanity into a state of glory (see Eph 1:17-20).
21. Psalm 28:1 Rock: the Lord is the Rock, who gives strength and sustenance to his people and provides refuge for them (see Ps 18:3 and note). Pit: metaphor for the grave.
22. Psalm 28:2 Lift up my hands: the usual posture for prayer (see Pss 63:5; 134:2; 141:2). Most Holy Place: the innermost part of the temple, the Holy of Holies, which contained the Ark of the Covenant and was looked upon as the place of God’s presence on earth (see 1 Ki 6:16, 19-23; 8:6-8).
23. Psalm 28:3 The psalmist prays that the Lord will deliver him from his adversities (see Ps 26:9-12) so that he will not be numbered with the wicked nor judged with them. Hearts: see note on Ps 4:8.
24. Psalm 28:4 The wicked have not learned to respond to the Lord and his wondrous deeds in redemptive history (the works of his hands). Therefore, they will be judged according to the works of their hands. Justice requires that evil be removed so that its power will be completely voided. See notes on Pss 5:11; 35.
25. Psalm 28:6 The psalmist gives praise to the Lord for having heard his prayer; this will result in righteous judgment and vindication. Blessed: see note on Ps 18:47.
26. Psalm 28:7 No longer does the psalmist feel threatened to the point of despairing. He is overjoyed and jubilant because he knows that the Lord will come to his aid as his strength (see Ex 15:2) and his shield (see Ps 3:4). Heart: see note on Ps 4:8. With my song I praise him: see note on Ps 7:18.
27. Psalm 28:8 Anointed one: here the reference seems to be to the entire people of God, which is consecrated to his service (see Ps 105:15; Ex 19:6; Hab 3:13). See also note on Ps 2:2.
28. Psalm 28:9 Be their shepherd: a theme found also in Ps 80:2; Isa 40:11; Jer 31:10; Ezek 34; Mic 5:4. The Lord answered this prayer by sending the Good Shepherd, Jesus Christ (Jn 10:11, 14), who died for his sheep.
29. Psalm 29:1 The psalmist sings a hymn of praise to the Lord, the King of creation, evoking his power and glory in the storm that terrifies the foes of Israel, while sparing the chosen people. He concludes by asking the Lord to give similar power to the king and to Israel.
    We can pray this psalm in the knowledge that the voice of God has acquired a body in Christ Jesus, living Word of the Father. It calls upon all who are in heaven, on earth, and in the netherworld to attribute to Christ all glory and power, and to adore him alone.
30. Psalm 29:1 Mighty ones: literally, “sons of God,” which in the beginning probably referred to the pagan deities but later came to be understood as referring to the angels (see Pss 82:1; 89:7; Job 1:6). To eliminate the polytheistic meaning of the expression, the Septuagint and Vulgate added immediately after “mighty ones” the line “bring to the Lord the offspring of rams.” This passage is sometimes applied to Israel, the son of God (see Ex 4:22; Deut 14:1; Acts 17:28).
31. Psalm 29:2 Name: see note on Ps 5:12. In the splendor of his holiness: it probably refers to the priestly garments to be worn in the liturgy (see Ps 110:3), although it may also refer to God or to the sanctuary.
32. Psalm 29:3 The voice of the Lord: this phrase appears seven times in imitation of the sound of thunder and symbolizes the power of God, the Lord of history as well as the Master of the elements, whose voice no one can resist (see Job 37:4f; Ezek 10:5).
33. Psalm 29:5 The cedars of Lebanon: i.e., the strongest of all trees (see Isa 2:13).
34. Psalm 29:6 Sirion: a Phoenician name for Mount Hermon in northern Palestine. The mountains there were originally given the general name of Lebanon.
35. Psalm 29:8 The wilderness of Kadesh: probably a border location in southern Palestine; some believe it is a location north of Palestine near Lebanon and Mount Hermon.
36. Psalm 29:9 The cry of Glory! takes place either in heaven (v. 2) or in the temple of Jerusalem whose liturgy echoes the heavenly praises.
37. Psalm 29:10 Enthroned above the flood: a reference to God’s control of the unruly primordial waters (see Gen 1:2, 6-10) or to his sending of the flood (see Gen 6:17), which was the first manifestation of the divine justice. Thus, the Lord will know how to make the cause of his people triumph (see Job 20:28; 22:16; Isa 24:18; 59:9ff).
38. Psalm 30:1 This is a psalm of thanksgiving arising out of the experience of someone who was at death’s door because of an illness, compounded by feelings of haughtiness in time of prosperity and despair in times of humiliation. The Lord listened to his cry and healed him; hence the psalmist calls for praise. This psalm came to be applied to Israel itself, especially in its experience of the Exile, and was chanted at the Feast of the Dedication of the Temple in commemoration of the purification of the temple in 164 B.C. (see Ezr 6:16; 1 Mac 4:36ff).
    This psalm reminds us that while we await life eternal and union with Christ, the present life with its adversities offers us the opportunity to receive from the divine goodness a cure, various deliverances, and even spiritual resurrection.
39. Psalm 30:2 Out of the depths: a common Old Testament phrase of extreme distress (see Pss 69:3, 16; 71:20; 88:6; 130:1; Lam 3:55; Jon 2:2) usually connected with the words “the grave” and “the pit.”
40. Psalm 30:3 You healed me: other passages that proclaim God as a healer are: Pss 103:3; 107:20; Hos 6:1; 7:1; 11:3; 14:5.
41. Psalm 30:4 Netherworld: symbol for a life-threatening experience (see Ps 18:6; Jon 2:2). Pit: metaphor for the grave.
42. Psalm 30:5 Saints: see note on Ps 16:3. Name: see note on Ps 5:12.
43. Psalm 30:6 Last throughout the night: literally, “come in at evening to lodge,” like a guest seeking a night’s rest.
44. Psalm 30:7 In time of good fortune, I said, “Nothing can ever sway me”: security brings forgetfulness of God (see Deut 8:8-10; Hos 13:6; Prov 30:9). The secure psalmist spoke similar words to those of the wicked in Ps 10:6 and so lost the blessing promised to the righteous (see Ps 15:5).
45. Psalm 30:9 In the stillness and inactivity of the pit, no one gives praise to God; the psalmist prays to be delivered so that he may rejoin those who worship the Lord (see Pss 6:6; 88:11-13; 115:17; Isa 38:18).
46. Psalm 30:12 Sackcloth: a symbol of mourning (see Ps 35:13; Gen 37:34).
47. Psalm 30:13 Heart: see note on Ps 4:8.
48. Psalm 31:1 Faith, distress, and gratitude alternate in this prayer, evoking the “confessions” of the prophet Jeremiah, his dolorous destiny, and his intimacy with the Lord (Jer 17:14-18; 20:7-18). At the moment of death on the cross, Jesus will use this psalm to express his trusting abandonment to the Father (see Lk 23:46).
    We should be mindful that God will often place us in a situation in which we can unite our voice to that of Christ in reciting this psalm, especially by letting us share his sufferings and making us become like him in death so that we may rise with him from the dead (see Phil 3:10f).
49. Psalm 31:1 For the director: these words are thought to be a musical or liturgical notation.
50. Psalm 31:2 No matter what may be the conflict in which we are enmeshed, God remains the one certitude. The images of the rock and the fortress attest to a serene and unshakable trust in God.
51. Psalm 31:3 Rock: see note on Ps 18:3.
52. Psalm 31:4 Name: see note on Ps 5:12.
53. Psalm 31:6 Into your hands I commend my spirit: last words of Christ on the cross (see Lk 23:46) and St. Stephen (see Acts 7:59). Spirit: life itself.
54. Psalm 31:8 Kindness: see note on Ps 6:5.
55. Psalm 31:10 The prayer changes tone; after serenity comes a gasping cry. The stricken person is also one who is despised and rejected, an object of utter contempt by others. This is the despairing cry at times when we seem completely alone.
56. Psalm 31:10 Soul: see note on Ps 6:4.
57. Psalm 31:13 Like a broken vessel: a customary comparison for something that has been rendered useless (see Isa 30:14; Jer 19:11; 22:28).
58. Psalm 31:14 There is terror on every side: a cry used when danger lurks (see Jer 6:25; 20:10; 46:5; 49:29).
59. Psalm 31:16 My life is in your hands: God is the ultimate master of every moment of everyone’s life.
60. Psalm 31:17 Face shine: see note on Ps 13:2.
61. Psalm 31:18 See notes on Pss 5:11; 35.
62. Psalm 31:20 A moment arrives when the believer experiences anew the power of God’s presence. This holds good despite the mockery and false accusations of enemies, that is, the war of words that constitutes one of the greatest trials of our human relationships. Certain of God, the believer does not let himself become enmeshed in conflicts.
63. Psalm 31:20 Stored up: the psalmist relies on the Lord who has stored up his goodness (his covenant promises) for his faithful ones.
64. Psalm 31:22 Blessed: see note on Ps 18:47. Kindness: see note on Ps 4:8.
65. Psalm 31:24 Saints: see notes on Pss 4:4; 16:3; and 34:10. The arrogant: often equal to the wicked, for the arrogant act as if they have no need of God and are a law to themselves (see Pss 10:2-11; 73:6; 94:2-7; Deut 8:14; Isa 2:17; Ezek 28:2, 5; Hos 13:6).