Psalm 1
1 Blessed is the man who does not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the company of mockers. This first psalm has no title, either in the Hebrew or in the Septuagint; but the Greek and Latin Fathers, as well as the rabbis, commonly attribute it to David. It appears, however, that the name of David was found in some early copies of the Septuagint, since it is present in the Alcalá edition and in the Aldi edition. — Psalm 1 serves as a general introduction to the entire collection of inspired songs. Saint Augustine and Saint Ambrose observe that the very terms express the gradation of evil, in that it is wrong even to follow the advice of the wicked; worse still, to remain on the path of evil, into which one has entered; and even worse to seduce others by the doctrines one spreads. The mockers (compare. Proverbs 9, 7-8; 13, 1; 14, 6) make divine teachings the object of their jokes, and ridicule them as madness, to substitute for them their false maxims which are a real plague (St. Athanasius, St. Basil).
2 but who finds his delight in the law of the Lord, and meditates on it day and night.He who makes it the subject of his meditations, reads it and studies it. See Joshua, 1, 8.
3 He is like a tree planted by streams of water, which yields its fruit in its season and whose leaves do not wither: everything he does prospers. It will be filled with good sap, goodwill, and vigor. Its fruit: the good works of piety, and its reward in eternity. 1 Peter 1:7; (Jerome). Everything that the righteous do turns to their greater good (See Romans 8, 28). See Jeremiah, 17, 8. Happiness of the righteous, who avoids evil and observes the law, that is to say, practices good.
4 Not so with the wicked: they are like chaff that the wind blows away. Woe to the sinner. The straw that the wind carries away, when the wheat is thrown into the air to clean it.
5 Therefore the wicked will not stand on the day of judgment, nor the fishermen in the assembly of the righteousIn the style of the Hebrews godless these are what we call the villains in general; hence the fact that among them the righteous and the wicked are those whom we call the good guys and the bad guys. At the Last Judgment, when the good will be separated from the wicked (Augustine). (See Isaiah 3:14; 26:8; 59:18; Malachi 3, 5). In the assembly of the saints, which will be separated at the judgment.In the judgment last. This is how most Jewish doctors understood it after the Chaldean paraphrase. Moreover, as the scholar Aben-Ezra rightly noted, the presence of the determinative article removes all doubt in this regard.
6 For the Lord knows the way of the righteous, but the way of sinners leads to ruin. To know God is to recognize and reward (See Matthew 7, 23). This is how this psalm was understood not only by the Apostles (Acts 4:25; 13:33; Hebrews 1:5), and the Greek and Latin Fathers, but even by the ancient Jews. David, to whom this Psalm is generally attributed, had been favored concerning the Messiah with supernatural insights (see 2 Samuel 7 and 23). David does not say that there is no resurrection for the wicked, as some unbelievers have claimed; he simply says that they will not be resurrected to be admitted into the assembly of the righteous; one must distort the text to give it another meaning.
Psalm 2
1 Why do the nations rage and why do the peoples devise vain plans?
This Psalm, like the first, has no title in the Hebrew, in the Vulgate, and in most copies of the Septuagint; only a few, either Greek or Latin, bear the following at the beginning: Psalm of David, an inscription whose truth is confirmed by the explicit testimony of the Apostles themselves. On the other hand, the Apostles in the New Testament, the ancient Greek and Latin Fathers, the ancient rabbis, and Christian exegetes all agree that this psalm refers to the Messiah. This Psalm is very frequently quoted in the New Testament. Acts of the Apostles, 4, 25, indicate the fulfillment of verses 1 and 2 in the coalition of Jews and Gentiles against Jesus Christ. Hebrews, 1, 5 and 5, 5, cites the 7e This verse from this psalm serves as proof of the eternal generation of the Word. See Acts of the Apostles, 13, 33 and Romans 1, 4. The name Messiah or Christ and that of Son of God, see Jeans 1, 49 and Matthew 26, 63, which were the names by which the great king whom the Jews awaited was commonly designated in the time of Our Lord, come from this psalm and from Daniel 9, 25. The’Apocalypse, 19:15; 12:5; 2:5, shows us Jesus Christ ruling the nations with an iron rod. The pagans try in vain to rebel against God. See Acts of the Apostles, 4, 25. ― This sudden question: For what, indicates that the plots of the kings of the earth are without reason and will be unsuccessful. What's the point?
2 The kings of the earth rise up and the princes take counsel together, against the Lord and against his Anointed. These two lines 2-3 express the result of the deliberations of the conspiring kings.
3 "Let us break their bonds," they say, "and cast away their chains.".
4 He who sits in the heavens smiles; the Lord mocks them.The one who lives in the heavens is opposed to kings of the earth, (See verse 2); their agitation and tumult are contrasted with his serenity; they stir and struggle; he smiles upon him, as a man might see ants rebelling against him. God laughs at the vain efforts of his enemies.
5 Then he will speak to them in his anger and fury, and terrify them.
6 And I have installed my king on Zion, my holy mountain.
7 I will publish the decree: The Lord said to me: You are my Son, today I have begotten you.Messiah's Discourse v.7-9; he declares that God begot him from all eternity and that he gave him as an inheritance all the nations of the earth.his decree, by which he made me king. See Hebrews 5:5. I have begotten you. This can be understood as referring to the eternal generation of the Word (see Hebrews, 1, 5), or of his temporal birth; but particularly of his Resurrection, by which he became the firstborn among the dead (see Acts of the Apostles, 13, 32-33 ; Colossians, 1, 18 ; Apocalypse, 1, 5).
8 Ask and I will make the nations your inheritance, the ends of the earth your possession. I will give you, etc. It is in the Messiah alone that these magnificent promises have been fulfilled.
9 You will break them with an iron scepter, you will smash them to pieces like a potter's vessel.
This text is applied several times to Jesus Christ, and Jesus Christ applies it to himself. See Apocalypse, 2, 26-28; 12, 5; 19, 15.
10 And now, kings, be wise, receive warning, judges of the earth.
Conclusion of the Psalmist v10-13: we must obey the king-Messiah.
11 Serve the Lord with fear, and rejoice with trembling.
12 Embrace the Son, lest he be angry and you perish in your way, for soon his anger would be kindled; blessed are all who put their trust in him. It is easy to appreciate the merit of the lyrical progression of this Psalm. Boldly beginning with a question, it unfolds in a few words the picture of the noisy gatherings in which kings plot their vain schemes. A glance from heaven, a smile from the king of that heaven, annihilates their machinations; for, in the poet's view, this terrible smile becomes all-powerful thunder. He understands this language, he interprets it. This language is concise and majestic, as should be that of the king of heaven; but the king on earth gives more detailed orders, he even offers advice and counsel; however, the respite he grants his enemies to follow him is short, and the ode ends with a pronouncement on the faithful. Every detail of this picture is apt, and its gradation is admirable.
Psalm 3
1 A song of David on the occasion of his flight from Absalom, his son. 3.1 When he fled, etc. This escape of David is recounted in 2 Samuel 15, verse 14 and following.2 Lord, how many are my enemies! How many rise up against me!. 3.2-3 Multitude of David's enemies. The holy Fathers saw in David, who was persecuted by his own son, a type of Jesus Christ, who was taken by Judas, handed over to the pagans and crucified; but who gloriously rose from the dead.3 Many are saying about me, "He has no salvation from God." Sela. Many say that I have no help or mercy to expect from my God, whom I honor. Compare the words of Shemei (1 Samuel 16:8); and also the blasphemies against Jesus Christ (Matthew 27:40-41). Even many of David's friends lost heart, but he placed his hope in God's immediate help. 4 But you, Lord, are my shield, you are my glory, and you lift up my head. 3.4-5 David was not afraid of the number of his enemies, because he trusted in God's help. He who is sad and discouraged bows his head; he who hopes lifts it up.5 With my voice I cry out to the Lord, and he answers me from his holy mountain. Sela. 3.5 of Mount Zion, where was the Ark of the Covenant, on which God made himself present between the cherubim.His holy mountain ; that's to say Zion. Compare to Psalm 13, 7.6 I lay down and fell asleep, I woke up because the Lord is my support. According to Saint Justin, Saint Augustine, Eusebius, Theodoret, and others believe that David uttered these words as a type of Jesus Christ, who was to rise from the tomb one day; the Church has also incorporated them into the Easter service. 3.6-7 (that is, the first half of verse 7). Literally, the Psalmist rises and lies down, meaning that he lives in peace and tranquility because God is his protector.7 I am not afraid of the countless people who besiege me on all sides. 8 Arise, Lord. Save me, my God, for you strike all my enemies on the cheek. You break the teeth of the wicked. 3.8-9 A prayer to God, that he may deliver David from all his enemies and bless his people. You have rendered them powerless to harm me; for wild animals, once their teeth are broken, can do no more harm.9 Salvation belongs to the Lord. May your blessing be upon your people. Sela. The word "Sela" appears in this Psalm at the end of verses 3, 5, and 9. The most common interpretation is that it indicates a pause, or some change in tone within the song. This word occurs seventy-one times in the Psalter.
Psalm 4
1 To the choirmaster, with stringed instruments, a psalm of David.
2 When I call upon you, answer me, God of my justice, you who in my distress set me free. Have mercy on me and hear my prayer. 4.2 God, the author of my righteousness, or the defender of my just cause (Augustine). Exegetes also commonly relate this Psalm, as well as the preceding one, to the time of David's flight from Absalom. God of my justice ; That is to say, the God who is the author and defender of my righteousness. — To properly follow the Psalmist's thought, the verbs must be in the present tense, not the past. In this verse 2, David asks God to answer him in his anguish, at the moment when everyone abandons him to follow Absalom.
3 Sons of men, how long will my glory be insulted? How long will you love vanity and seek after lies? Sela. 4.3-4 The Psalmist addresses his slanderers: let them cease their insults, for God will answer his prayer. Why do you deceive yourselves with vain hopes, and devise lies to accuse the innocent?
4 Know that the Lord has chosen a pious man for himself; the Lord hears when I call upon him. 4.4 pious man. David had been sanctified by God through the holy anointing he received at his anointing.
5 Tremble and sin no more. Speak to yourselves on your beds and cease. Sela. 4.5 Let his enemies reflect and trust in God, instead of giving in to presumption. Even if anger and discontent have seized you, do not sin by persisting in them; do not let the sun go down on your anger (Ephesians 4:26), and conceive of it on your bed.
6 Offer righteous sacrifices and trust in the Lord.
Sacrifices of conversion and true piety (Compare Deut. 33:19. Ps. Hebrews 51:19).
7 Many say: Who will show us happiness? Let the light of your face shine upon us, Lord. 4.7 David responds to his friends with a prayer to God. The blessings God has bestowed upon us are a sure sign that his divine providence watches over us. Who will show us? That is to say, who will give to us? Who will reward us for the sacrifice we make by following a dethroned and unfortunate king, thereby exposing ourselves to the mercy of our enemies and depriving ourselves of the most basic necessities? David answers those who ask this question that God has favored them with his divine light, that he has granted them inner joy and the assurance of a clear conscience. Among those who have followed David, many say: Who will restore us to peace And happiness? ― God, he replies, by making his face shine upon us, that is to say, by granting us his favor.
8 You have put more joy in my heart than they have in the time when their wheat and new wine abound. My enemies have, etc., and they find in these blessings their joy and the satisfaction of their hearts; for they do not know joy inner, which we taste in God.
9 In peace I will lie down and sleep at once, for you, Lord, you alone, make me dwell in safety. 4.9 All this does not affect me, provided only that I have God. David enjoyed tranquility and peace because of his boundless trust in God.
Psalm 5
1 To the choirmaster, with flutes, a psalm of David. 5.1 Subject: Morning prayer, before going to the house of God. Some relate the Psalm to the persecution of David by Saul or Absalom; but it seems that it is primarily directed against the enemies of God, and that it is an exhortation to trust in God in general.
2 Give ear to my words, Lord, hear my sighs, 5.2-5 David calls on God early in the morning and asks to be heard. 3 Hear my cries, O my King and my God, for it is to you that I address my prayer. It was God who was properly the king of the Israelites; their earthly king was only his representative. 4 Lord, from the morning you hear my voice, from the morning I prepare my requests and I wait. 5.4 You will grant a prayer that I address to you early in the morning; for those who keep watch early before God will find him (Proverbs 8:17). You hear my voice first thing in the morning. The Hebrews prayed three times a day: in the morning, at noon, and in the evening. The prophet Daniel is said to have been a faithful observer of this holy practice. See Daniel 6, vv. 10, 13.5 For you are not a God who takes pleasure in evil; the wicked cannot dwell with you. 5.5-7 When I pray and meditate early in the morning, you will answer me, because you do not like the iniquity of the wicked, who have declared themselves my enemies. David bases his prayer and his trust on the holiness of God.
5.7Man of blood ; literally Man of blood ; that's to say murderer. The Hebrews used the word blood mainly in the plural when referring to blood shed, spilled by murder.6 The foolish cannot stand before your eyes; you hate all the workers of iniquity. The fool is not united with God, nor God with him; he is an ungodly person. 7 You destroy the liars. The Lord abhors the bloodthirsty and deceitful man. 8 For me, by your great mercy, I will go into your house, I will bow down in fear of you, before your holy temple. 5.8 I will dare to appear before you and remain in your presence, relying not on my own merits, but on your infinite mercy. By the house of God and its temple, we must understand here the holy tabernacle, which, being the dwelling place of God, bore this distinguished name, which later passed to the temple of Solomon. I would love to approach your holy temple ; literally I would love to see you, etc. 5.8-11 The Psalmist invokes God with confidence against his enemies, because they are wicked. 9 Lord, lead me in your righteousness; because of my enemies, make your way straight beneath me. Be my guide yourself, lest I stumble, and so that I do not turn aside to the right or to the left, make the way easy for me to walk, because of my enemies, and be present with me. 10 because there is no sincerity in their mouths, their hearts are full of malice, their throats are open tombs, and their tongues are caressing. Now follows the reason why God must, because of his enemies, maintain him in justice; it is because they are very wicked. 5.10-13 May God punish the wicked, and may the righteous rejoice. 5.10 See Psalm 13:3; ; Romans 3, 13. ― Their throats are an open sepulcher, Because with the lies they utter, they are constantly preparing for death and ruin. 11 Punish them, O God, that they may fail in their plans. Because of their countless sins, cast them down, for they are in revolt against you. The following wish does not stem from hatred, but from zeal for the glory of God. Moreover, these words should be seen less as a wish or a curse, than as a prediction of how God will one day deal with the wicked (See Nehemiah chapter 4). 12 Then all who trust in you will rejoice; they will be filled with perpetual joy, and you will protect them; those who love your name will be filled with joyful delight. You will dwell eternally in the righteous, as in a temple, and they will be filled with glory and happiness for all eternity. The name of the Lord is the Lord himself; that is to say, to name him is to know him.13 For you bless the righteous, Lord, you surround them with favor as with a shield.
