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Psalm 26

Psalm 26^[a]

Prayer for the Righteous

¹Of David.

O Lord, come to my defense,
    for I have lived a blameless life.
I have placed my trust in the Lord,
    and never have I wavered in that regard.
²Test me, O Lord, and try me;
    probe my heart and my mind.
³For your kindness^[b] is before my eyes,
    and I am constantly guided by your truth.
⁴I do not sit in the company of deceivers,
    nor do I associate with hypocrites.
⁵I abhor the assembly of the wicked,
    and I refuse to associate with evildoers.
⁶I wash my hands in innocence^[c]
    and join the procession around your altar, O Lord,
⁷giving voice to your praises
    and proclaiming all your wondrous deeds.^[d]
⁸I love the house where you dwell, O Lord,
    the place where your glory resides.^[e]
⁹Do not sweep my soul away with sinners,
    nor my life with those who thirst for blood,^[f]
¹⁰whose hands carry out evil schemes,
    and whose right hands are full of bribes.
¹¹Rather, I choose to walk in innocence;
    redeem me and be merciful to me.
¹²My feet stand on level ground;^[g]
    in the full assembly I will bless the Lord.

Footnotes

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).
Psalm 26:3 Kindness: see note on Ps 6:5.
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).
Psalm 26:7 Proclaiming . . . wondrous deeds: see note on Ps 9:2.
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.”
Psalm 26:9 A premature death was a divine chastisement (see Pss 5:7; 28:4; 55:24).
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).

Psalm 40

Psalm 40^[a]

Thanksgiving and Prayer for Help

¹For the director.^[b] A psalm of David.

²^[c]I waited patiently for the Lord;
    then he stooped down and heard my cry.
³He raised me up from the desolate pit,
    out of the mire of the swamp;
he set my feet upon a rock,
    giving me a firm footing.
⁴He put a new song^[d] in my mouth,
    a hymn of praise to our God.
Many will look on and be awestruck,
    and they will place their trust in the Lord.
⁵Blessed^[e] is the man
    who places his trust in the Lord,
who does not follow the arrogant
    or those who go astray after falsehoods.
⁶How innumerable, O Lord, my God,
    are the wonders you have worked;
no one can compare with you
    in the plans you have made for us.
I would proclaim them and recount them,
    but there are far too many to enumerate.
⁷^[f]Sacrifice and offering you did not desire,
    but you have made my ears receptive.^[g]
Burnt offerings and sin offerings
    you did not demand.
⁸^[h]Then I said, “Behold I come;
    it is written of me in the scroll of the book.
⁹To do your will, O God, is my delight;
    your law is in my heart.”^[i]
¹⁰I have proclaimed your righteousness in the great assembly;
    I did not seal my lips,
    as you well know, O Lord.
¹¹I have not concealed your righteousness within the depths of my heart;
    I have spoken of your faithfulness and salvation.
I have not concealed your kindness and your truth
    in the great assembly.
¹²O Lord, do not withhold your mercy from me;
    may your kindness^[j] and your truth keep me safe forever.
¹³I am surrounded by evils without number;
    my sins have so engulfed me that I cannot see.
They outnumber the hairs on my head,
    and my heart sinks within me.^[k]
¹⁴^[l]Be pleased, O Lord, to rescue me
    O Lord, come quickly to my aid.
¹⁵^[m]May all those who seek to take my life
    endure shame and confusion.
May all those who desire my ruin
    be turned back and humiliated.
¹⁶May those who cry out to me, “Aha, aha!”^[n]
    be overcome with shame and dismay.
¹⁷But may all who seek you
    rejoice in you and be jubilant.
May those who love your salvation
    cry out forever, “The Lord be magnified.”
¹⁸Even though I am poor and needy,^[o]
    the Lord keeps me in his thoughts.
You are my help and my deliverer;
    O my God, do not delay.

Footnotes

Psalm 40:1 This psalm, one of the most engaging of the entire Psalter, is divided into two parts. The first (vv. 2-13) is a thanksgiving reminiscent of Jeremiah (Jer 7:22; 17:7; 31:33). The second (vv. 14-18) is a lament that appears also as Ps 70.
Every Christian (and the whole Church) can naturally recite this beautiful psalm in his or her own right as one really (though not yet completely) saved.
Psalm 40:1 For the director: these words are thought to be a musical or liturgical notation.
Psalm 40:2 The psalmist expresses a great hope in the Lord. No one knows God’s goodness better than one who has experienced abandonment. Purified by trial, the psalmist welcomes God into the depths of his being, his life becomes a kind of inner offering, the only true sacrifice, and he joyfully bears witness to the Lord’s righteousness, love, and truth. In reading this psalm, we get the impression of entering into the confidence of Christ himself, of divining his inner attitude toward the course of his action and above all toward his Passion. A few Greek translations have accentuated this resemblance even more; thus, the Letter to the Hebrews cites this psalm to make us understand the profound decision of Christ (Heb 10:5-10).
The best praise of God and the best sacrifice are the gift of one’s heart and life. The Prophets often opposed ritual formalism and replaced it with the true religion that is internal (Isa 1:11; Jer 6:20; 31:33; Am 5:22; Hos 6:6). It is this experience to which the songs of the Suffering Servant bear witness (Isa 50:5; 53:10), which was also the experience of Christ.
Psalm 40:4 New song: see note on Ps 33:3. Many will look on: see note on Ps 9:2.
Psalm 40:5 Blessed: see note on Ps 1:1.
Psalm 40:7 These verses are applied to Christ by Heb 10:5-10.
Psalm 40:7 Obedience is better than sacrifice (see Pss 50:7-15; 51:18f; 69:32f; 1 Sam 15:22; Isa 1:10-20; Jer 7:22; Hos 6:6; Am 5:22-25; Mic 6:6-8; Acts 7:42f). But you have made my ears receptive: a variant reading from the Greek versions has: “but a body you have prepared for me,” which was interpreted in a Messianic sense and applied to Christ (see Heb 10:5ff).
Psalm 40:8 The psalmist presents himself to the Lord, submitting himself to whatever his Master may require (Heb 10:9). He presents himself as an offering to the Lord (see Rom 12:1f). It is written of me in the scroll: the scroll is the Torah or the Mosaic Law, transcribed on parchment scrolls. The alternative Greek reading is “with the scroll written for me,” which suggests a Messianic sense.
Psalm 40:9 Heart: see note on Ps 4:8.
Psalm 40:12 Kindness: see note on Ps 6:5.
Psalm 40:13 Hyperbolic statements expressing the intense nature of the sinner’s sufferings (see Pss 6:8; 38:4f, 11; 69:5), which serve as a transition to the second part of the psalm.
Psalm 40:14 Distress can remind a person of his attachment to sin. Is there any reason why people should vilify the person who acknowledges his faults? Realizing his attraction toward evil, the psalmist cries out to God, and the poor man rediscovers the joyous assurance that God thinks about him.
Psalm 40:15 See notes on Pss 5:11; 35.
Psalm 40:16 Aha, aha!: the mocking words of the psalmist’s adversaries.
Psalm 40:18 Poor and needy: see note on Ps 34:7. My help and my deliverer: the salvation promised to the faithful (see Isa 25:9), first conceived as natural with reference to the Exodus or the return from the Exile, was later conceived as spiritual without restriction of space or time (see, e.g., Pss 18:1; 19:15).

Psalm 58

Psalm 58^[a]

The Judge of Unjust Rulers

¹For the director.^[b] According to “Do not destroy.” A miktam of David.

²O you rulers,^[c] do you render justice?
    Do you judge your people impartially?
³No! You devise wickedness in your hearts,^[d]
    and your hands bring about violence on the earth.
⁴The wicked have gone astray right from the womb;
    from birth these liars have taken the wrong path.^[e]
⁵Their venom is like that of a serpent;
    they are as deaf as an asp that stops its ears
⁶so as not to hear the voice of the charmer
    no matter how skillful the spells he casts.^[f]
⁷O God, break the teeth in their mouths;
    tear out the fangs of these lions, O Lord.^[g]
⁸^[h]Cause them to vanish like water that drains off;
    make them wither like grass that is trampled.^[i]
⁹Let them melt like a snail^[j] that oozes into slime
    or like a stillborn child that will never see the sun.
¹⁰Before they sprout thorns^[k] like brambles or thistles,
    may your whirlwind sweep them away.
¹¹The righteous will rejoice
    when he sees that justice has been done,
and he will bathe his feet
    in the blood^[l] of the wicked.
¹²Then the people will say,
    “There is truly a reward for the righteous;
    there is a God who dispenses justice on the earth.”

Footnotes

Psalm 58:1 This is one of the so-called imprecatory (or cursing) psalms (see note on Ps 35) that call upon God to mete out justice to enemies. In their thirst for justice, the authors of these psalms use hyperbole (or overstatement) in order to move others to oppose sin and evil. Such impassioned expressions may seem vengeful to a Western audience not used to the diatribes and curses of Easterners. And the joy exhibited over the justice to be meted out seems ferocious to us. However, we must realize above all that the psalmists were desiring only true justice, a justice that could not be derailed, denied, or mocked—because it was God’s justice.
The psalmist and all Israel regard judges as well as rulers to be divine beings (see Pss 45:7; 82:6; Ex 21:6; Deut 19:17), for judging, like ruling, is a power of God. This psalm wars against those who pervert such a divine power.
The early Church applied this psalm to the trial of Jesus before the Sanhedrin (see Mt 26:57-68 par).
Psalm 58:1 For the director: these words are thought to be a musical or liturgical notation. According to “Do not destroy”: see note on Ps 57:1. Miktam: see note on Ps 16:1.
Psalm 58:2 Rulers: literally, “gods”: see introduction.
Psalm 58:3 Hearts: see note on Ps 4:8.
Psalm 58:4 The evil ways of the wicked (see Ps 10) are theirs from birth.
Psalm 58:6 The roles of charmers and enchanters are frequently alluded to in the Old Testament (see Deut 18:11; Eccl 10:11; Isa 3:3; Jer 8:17).
Psalm 58:7 The psalmist regards teeth as weapons of the mouths by which the wicked harass the righteous (see Ps 57:5), so he begs God to destroy them.
Psalm 58:8 See notes on Pss 58; 35.
Psalm 58:8 Make them wither like grass that is trampled: the meaning of the Hebrew is unclear. Another translation likens the psalmist’s foes to archers who shoot blunted arrows. “When they ready the bow, let their arrows be blunted.”
Psalm 58:9 Snail: the ancients believed that snails dried up in the sun and evaporated.
Psalm 58:10 The meaning of the Hebrew for this verse is uncertain. Another translation given is: “Before your pots can feel the heat of the thorns— / whether they be green or dry— / the wicked will be swept away.” This accords with the fact that twigs from wild bushes (thorns) were used to start quick fires for cooking (see Ps 118:12; Eccl 7:6).
Psalm 58:11 Bathe his feet in the blood: a vivid expression indicating complete victory over one’s foes that was common in the Near East (see Ps 68:24; Isa 63:1-6).

Psalm 61-62

Psalm 61^[a]

Prayer of One in Exile

¹For the director.^[b] With stringed instruments. Of David.

²O God, hear my cry
    and listen to my prayer.
³From the ends of the earth^[c] I call to you,
    with a heart that is fainting away;
    set me high upon a rock.
⁴For you are my refuge,
    a tower of strength against the enemy.
⁵I will abide in your tent forever
    and find refuge in the shelter of your wings.^[d] Selah
⁶For you, O God, have heard my vows
    and granted me the heritage of those who fear your name.^[e]
⁷^[f]Add length of days to the life of the king;
    may his years be prolonged for many generations.
⁸May he be enthroned in God’s presence forever,
    and may your kindness and faithfulness watch over him.
⁹Then I will sing praise to your name forever
    as I fulfill my vows day after day.^[g]

Psalm 62^[h]

Trust in God Alone

¹For the director.^[i] For Jeduthun. A psalm of David.

²In God alone is my soul^[j] at rest;
    it is from him that my salvation comes.
³He alone is my rock and my salvation,
    my fortress, so that I stand ever unshaken.
⁴How long will you assault someone,
    and all of you beat him down,
as if he were a leaning wall
    or a tottering fence?^[k]
⁵They devise plots to dislodge me
    from my place on high^[l]
    and delight in spreading lies about me.
They bless with their lips,
    but they curse in their hearts. Selah
⁶In God alone be at rest,^[m] O my soul;
    it is from him that my hope comes.
⁷He alone is my rock and my salvation,
    my fortress, so that I stand unshaken.
⁸My deliverance and my glory depend on God;
    he is my mighty rock and my refuge.
⁹Trust in him at all times, my people,
    and pour out your heart before him,^[n]
    for God is our refuge. Selah
¹⁰Ordinary people are no more than a breath,
    and the great are no more than a delusion.
When they are placed on scales all together,
    they are lighter than air.^[o]
¹¹Do not place your trust in extortion,
    and set no vain hopes in stolen goods;
no matter how greatly your wealth increases,
    do not set your heart^[p] on it.
¹²One thing God has revealed;
    two things have I heard:
that power belongs to you, O God,
¹³    and so does kindness,^[q] O Lord.
You reward each person
    in accordance with his deeds.

Footnotes

Psalm 61:1 The psalmist, a Levite deported to Babylon along with the elite of the Jewish people in 598 B.C., voices his ardent desire to return to the holy city and resume his service in the temple. Added to this lament of the exiled Levite is a prayer for the king, probably on behalf of Zedekiah, the last to sit on the throne of David after the first deportation of 598 B.C. This prayer also calls upon the Messiah, who is to come from the royal line (see 2 Sam 7; 1 Chr 17:14), to reign forever, and whose coming Israel awaits.
This prayer beautifully expresses our hope as Christians. Sent by the Father and anointed by the Holy Spirit, Christ has become our Head, our guide and leader to the Father, provided we keep our eyes fixed on him by faith (see Acts 3:15; 5:31; Heb 2:10; 12:2). Long live Christ the King!
Psalm 61:1 For the director: these words are thought to be a musical or liturgical notation.
Psalm 61:3 Ends of the earth: the phrase can also be translated as “from the brink of the netherworld,” i.e., the grave. Heart: see note on Ps 4:8. Set me high upon a rock: a reference to God’s sanctuary (see Ps 27:5). Another translation is: “Lead me to the rock that is higher than I”: a reference to God, the psalmist’s “rock of refuge” (Pss 31:3; 71:3; see also Pss 18:3; 62:3, 7f; 94:22).
Psalm 61:5 Shelter of your wings: see note on Ps 17:8.
Psalm 61:6 The psalmist is certain of being heard (see Pss 56:14; 66:19) and resuming his functions (see Ps 16:5), for he is among those who fear God (see Mal 3:16). Name: see note on Ps 5:12.
Psalm 61:7 As in Pss 85:11f; 89:15, 25, these personified divine attributes were thought to accompany the Messiah just as they protect the king (see Prov 20:28) or the simple Levite (see Ps 40:12). They were then applied to Christ, “Son of David,” by the Fathers of the Church. The insistence on an eternal reign recalls the prophecy of Nathan (see 2 Sam 7:16; 1 Chr 17:14), which is frequently alluded to in the Psalter (see Pss 18:51; 45:18; 72:5, 17; 89:5; 132:12). Kindness: see note on Ps 6:5.
Psalm 61:9 See note on Ps 7:18. To fulfill one’s vows meant to make an offering or sacrifice promised to God, normally in a single ceremony. To do so day after day shows a commitment to a debt that could never be paid off or an awareness that God’s blessings are new every morning. Name: see note on Ps 5:12.
Psalm 62:1 This psalm recalls the malice of human beings (see Ps 4:3), the nothingness of creatures (see Ps 39:6f; Isa 40:15), the vanity of riches (see Ps 49:13; Prov 11:28; 27:24), and the impartiality of the heavenly Judge (see Pss 9:8f, 17; 11:7; 33:5; 140:13). It provides an unsurpassable lesson of wisdom and simple trust in God to those who are deeply hurt and deceived (see Ps 31). Human beings seek success in wickedness, falsehood, and violence. The believer knows the futility of this manner of acting; it is of no avail in the sight of God’s judgment. Entirely different is the strength of the faithful: the Lord, who renders to each what they merit (Job 34:11; Prov 24:12; Sir 16:14; Ezek 18), will never fail them—and he is the only one who will never do so.
At the invitation of Christ and in union with him, we must learn to abandon ourselves to the heavenly Father in all the trials and difficulties of life and seek in him our rest and inner peace. We could thus recite this entire psalm to celebrate the wonderful fruits of this filial confidence and to exhort our life companions to practice similar abandonment.
Psalm 62:1 For the director: these words are thought to be a musical or liturgical notation. Jeduthun: see note on Ps 39:1.
Psalm 62:2 Soul: see note on Ps 6:4.
Psalm 62:4 Leaning wall . . . tottering fence: metaphor for the psalmist’s state of weakness—real (in God’s eyes) or imagined (by his enemies).
Psalm 62:5 Place on high: either a throne in the case of David or a place of safety such as a fortress on a cliff in the case of another psalmist. Hearts: see note on Ps 4:8.
Psalm 62:6 Be at rest: see Pss 27:13f; 42:6, 12; 43:5.
Psalm 62:9 Pour out your heart before him: a call for true prayer and meditation with God (see Lam 2:19). Heart: see note on Ps 4:8.
Psalm 62:10 A reference to the manner of weighing precious objects; the lighter one would rise. On God’s scale, the wicked are a puff of air. The image of the scale recurs in Job 31:6; Prov 16:2; 21:2; 24:12; Isa 40:15.
Psalm 62:11 The Prophets inveighed against social crimes (see Isa 30:12; Ezek 22:29). The consequence was the recommendation to be detached from riches (see Job 27:12ff; 31:25; Eccl 5:8ff; Jer 17:11; Mt 6:19f, 24). Heart: see note on Ps 4:8.
Psalm 62:13 The doctrine of personal retribution, taught by the Prophets, above all Ezekiel (see Ezek 18), is taken up by the sages and the psalmists (see Pss 28:4; 31:24; Job 34:11; Prov 24:12; Sir 16:13) and passes into the New Testament (see Mt 16:27; Rom 2:6; 2 Tim 4:14; Rev 2:23)—but only good deeds have eternal value. Kindness: see note on Ps 6:5.

Psalm 64

Psalm 64^[a]

Thanksgiving for Recovery from Illness

¹For the director.^[b] A psalm of David.

²Listen, O God, to my cry of lament;
    from the dreaded enemy preserve my life.
³Protect me from the council of the wicked,
    from the band of those who do evil.
⁴They sharpen their tongues^[c] like swords,
    and they shoot forth their venomous words like arrows,
⁵while they attack the innocent from ambush,
    shooting suddenly and without fear.
⁶^[d]They agree on their evil plan,
    and they resolve to lay snares,
    saying, “Who will see us?”
⁷They plot evil schemes
    and devise shrewd plots;
    the thoughts of their hearts^[e] are hidden.
⁸^[f]However, God will shoot his arrows at them,^[g]
    and they will suddenly be struck down.
⁹Their own tongues will bring them down,
    and all who see them will wag their heads.^[h]
¹⁰^[i]Then everyone will be in awe,
    as they proclaim God’s mighty deeds
    and contemplate what he has done.^[j]
¹¹The righteous will rejoice in the Lord
    and take refuge in him;
    all the upright in heart will praise him.

Footnotes

Psalm 64:1 The psalmist shows that the righteous are often defenseless before the cynicism of the machinations and calumnies to which they are prey. Those who weave their intrigues act in shadows and believe they are hidden from view. However, God sees everything, even secret human actions and designs. His judgment overtakes those who evade justice. Basing himself on the law of talion (“an eye for an eye”), the author imagines that, even here below, God will turn their evil against the wicked while publicly acquitting the righteous. Each life will be brought before the judgment of God; the righteous will find their joy in the Lord. Such is the lesson of the psalm, even though the ways of God follow a more mysterious course than its author yet suspected.
This psalm was applied to the Passion of Jesus by St. Augustine. It also finds a ready place in the prayer of the Church and the faithful who experience the physical and spiritual attacks of the world, the flesh, and the devil as we await the coming of Christ to dispense true justice (see Rev 19:1f).
Psalm 64:1 For the director: these words are thought to be a musical or liturgical notation.
Psalm 64:4 Tongues: see note on Ps 5:10.
Psalm 64:6 These verses enlarge the portrait of the wicked set forth in verses 3-5; there the wicked are shown opposing the innocent, while here their common plotting is shown. The wicked lay snares to trap their victims (see Pss 35:7; 119:110; 140:6; 142:4; Deut 7:16; Prov 22:24f; Jer 7:9f).
Psalm 64:7 Hearts: see note on Ps 4:8. Hidden: literally, “deep” (see Prov 18:4; 20:5).
Psalm 64:8 See notes on Pss 5:11; 35.
Psalm 64:8 God will turn on the wicked the harm they wanted to do to the psalmist, as demanded by the law of talion (see Pss 7:13f; 9:16f; 35:7f; 37:15; 59:13f; 140:10). He will shoot his arrows at them (see Ps 38:3; Deut 32:42). The shame they had intended to bring upon the godly will fall back upon themselves (see Pss 22:8; 52:7-9; 59:11; Jer 48:26).
Psalm 64:9 Wag their heads: a common gesture of ridicule (see Pss 22:8; 44:15; 109:25; Jer 48:27).
Psalm 64:10 The psalmist encourages all to proclaim and ponder the acts of God (see Ps 2:10; Isa 41:20) and to turn to him in adversity. He will vindicate his servants who are righteous (see Pss 7:11; 11:2-7), and they will be in a position to give him praise (see Ps 7:18).
Psalm 64:10 The wicked asked derisively, “Who will see us?” (v. 6) and were unafraid of the consequences of their actions. But when all humanity sees the power of God, fear will come upon everyone.

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Chronological

Psalm 26[a]

Prayer for the Righteous

Footnotes

Psalm 40[a]

Thanksgiving and Prayer for Help

Footnotes

Psalm 58[a]

The Judge of Unjust Rulers

Footnotes

Psalm 61[a]

Prayer of One in Exile

Psalm 62[h]

Trust in God Alone

Footnotes

Psalm 64[a]

Thanksgiving for Recovery from Illness

Footnotes

Psalm 26^[a]

Psalm 40^[a]

Psalm 58^[a]

Psalm 61^[a]

Psalm 62^[h]

Psalm 64^[a]