Psalms 118

Verse 1. Alleluia. There is no title in Hebrew But ( Bible.) this psalm contains the praises of the Lord, and of his holy law, under fourteen different names, ( Worthington.) of way, testimony, and so forth repeated in every verse, except the 122d, (Muis.) with surprising variety, so as to avoid tautology, and to give a most perfect system of moral doctrine. It is written according to the order of the Hebrew alphabet, ( Bible.) that we may learn it from our infancy. S. Hil.—Eight verses begin with each of the twenty-two letters. S. Jerom (ad Paulam Urb. & Proem. in Lam.) moralizes on the signification of these letters, which he renders, 1. Aleph, and so forth “the doctrine—2. of the house; 3. the plenitude, 4. of the tables (or holy scripture)—5. This 6. and 7. this 8. of life—9. a good 10. beginning—11. the hand 12. of discipline (or the heart)—13. from them 14. everlasting 15. help—16. the fountain (or eye) 17. of the mouth 18. of justice—19. the calling 20. of the head 21. of teeth 22. the signs.” By thus connecting the letters, he forms sentences to shew that the holy Scriptures bring us to the knowledge of the Church, and of Christ, and so forth See Worthington. Thus every thing serves to excite the devotion of the saints, though the proud may deride their ingenuity. The sacred writers have certainly found some pleasure and utility in writing so frequently in the alphabetical order, though we may not perceive the advantages of it. Bible.—David is supposed to have written this psalm for the instruction of Solomon in his youth, (Bert.) though others believe that he composed it while he himself was young, and persecuted by Saul. Muis. Bossuet, and so forth—It seems very probable, that David wrote it for the consolation of the captives. Calmet. Daniel 9:2.—Origen and Ven. Bede refer it to those times; though it seems in reality to appertain to all who desire to live piously, ( Bible.) and it is only a conjecture that any other but David was the author, to whom it is generally attributed. Its excellency cannot be denied, and the Church has adopted it for her daily office, dividing it into eleven psalms. Bert.—Saint Augustine has written thirty-two, and Saint Ambrose twenty-two sermons on the contents; and S. Basil observes, that David has here composed in one psalm the sum of all that he has written in the rest. Among other points of morality and doctrine, we may remark, that the psalmist insists on the necessity of God’s grace, and the co-operation of free will, ( Worthington.) and overturns the Prot. system of justification. D.—The Israelites might recite this psalm on their journey, three times a-year, to the temple, as the fifteen gradual canticles which follow, were to be sung on the steps leading to the house of God. Bellar. Menochius.—Lord. Such only are happy here, ( Worthington.) or hereafter. Bible.—All aim at happiness, but only the virtuous take the proper means to attain it. Saint Augustine—The way may here designate this life, ( Worthington.) or the law, (Saint Augustine) or Jesus Christ. John 14:6. Saint Ambrose The psalmist evidently presupposes, that some can and do keep the law. Worthington.

LORD or GOD in all caps is from the Hebrew יהוה Yahweh except when otherwise noted as being from the short form יה Yah.

Verse 2. His testimonies. The commandments of God are called his testimonies, because they testify his holy will unto us. Note here, that in almost every verse of this psalm, (which in number are 176) the word and law of God, and the love and observance of it, are perpetually inculcated, under a variety of denominations, all signifying the same thing. Challoner.—We must search the law, not out of curiosity, but to practise it; ( Bible.) otherwise we shall become more guilty. Worthington. Jam. 4:17.

Verse 3. Ways. They may, however, repent. The just are subject to fall. 1 John 1:8. But venial faults are not incompatible with justice. Calmet.—Hebrew “They also do no iniquity: they walk in his ways.” Prot. Bert.

Verse 4. Diligently. Nimis. Lit. “too much.” But this is a Hebrew idiom, to imply the greatest diligence. Bible.—Some would refer it to “God’s strong injunction;” which is not necessary. The psalmist henceforward speaks to God. Bert.

Verse 5. O! that. Conscious of his own insufficiently, he prays for grace to be justified. Worthington.—Moses acknowledged, that man could not observe the law, without Christ. Deuteronomy 30:11. Romans 10:6.

Hebrew: יה Yah

Hebrew: יה Yah

Verse 6. All. At the day of judgment, it will not suffice to have observed only some of the commandments. See Saint Jerome Saint Ambrose and so forth who all seem to follow Origen. Calmet.—The breach of any law brings confusion. Worthington.

Verse 7. Justice. That all thy ordinances are most equitable, ( Worthington.) and when I shall have faithfully put them in practice. Sirach 15:9. Theod.

Verse 8. Utterly. Hebrew nimis, as verse 4. Bible.—It may be advantageous to us to be left awhile, that we may know our own weakness. Saint Gregory Mor. xx. 21. Worthington.—He does not beg never to be tempted, or in tribulation; ( Bible.) but only that he may not yield to sin. S. Hil.—He may always at least have recourse to prayer. 1 Thes. 5:17.—The neglect of this duty occasions so many falls. Bert.

Verse 9. Correct. Sym. “illustrate.” Calmet.—The observance of the law is the only method to preserve innocence, or to regain it. Bible.—The Holy Ghost gives this direction to youth, and to all who are exposed to the dangers of pleasure, ( Worthington.) as David might do to his son, 2 Kennicott. 2:3. Bert.—In the same sense as we pray, Lead us not into temptation.

Verse 10. Let. Lit. “do not cast me off.” Bible.—God rejects none but the negligent. S. Hil. Saint Ambrose and so forth—The just, or the Church in general, here confess ( Worthington.) that perseverance is a gift of God. Bible.—Deprived of grace, we should fall, no less than if God “made us err,” as the Hebrew strictly implies. Bert.

Verse 11. Heart. To guard against the temptations of vanity. Calmet.—Christians formerly concealed the mysteries of religion with the utmost care. S. Hil. and Saint Ambrose—Moses had given the letter of the law only, insinuating, that it must be kept with all the heart, as David here more fully explains. Bert.

Verse 12. Justifications. He considers himself as placed at the feet of his divine Master. Calmet.—Though just, he wished to increase in virtue. Revelation 22. Worthington.

Verse 13. Mouth. I have concealed them in my heart. Now I am not ashamed to publish them. Calmet.

Verse 14. Riches. I give thy law the preference. Psalms 18:9. Calmet.

Hebrew: יה Yah

Verse 17. Give. Hebrew “avenge.” Psalms 12:6 and 137:9. Draw me from this state of oppression, ( Calmet.) or rather, give me abundant grace, (Bert.) and eternal life. S. Hil.—I cannot fulfil the law, without thy grace. Worthington.—Enliven me. So the Septuagint of Aldus reads, though the Roman and Hebrew have, “I shall live.” Deuteronomy 30:19. Bert.

Verse 18. Law. In rewarding, punishing, and so forth This thou wilt enable me to perceive, ( Worthington.) as thy law is too much above my comprehension. Calmet.

Hebrew: יה Yah

Verse 19. Earth. At Babylon, or in the world, which is a pilgrimage, ( Calmet.) and I am unacquainted with the roads. Menochius.—The latter sense is much better. 2 Corinthians 5:6 and Hebrews 11:10. Bert.

Hebrew: יה Yah

Verse 20. Coveted. Hebrew “burns, (Aquila; Houbig.) or is bruised, (Bert.) and faints through the desire of thy laws,” ( Calmet.) or “judgments.” Saint Jerome—If I have but a short time to live, I ardently seek for instruction, ( Worthington.) and wish to advance daily in virtue. Calmet.—His humility makes him fear, lest his desire should not be sincere. Bert.

Verse 21. Cursed. Becoming victims of hell. Matthew 24. Bert. Deuteronomy 27:26. Menochius.

Literally, head of the corner

Verse 23. Princes. Thus Daniel, (6:5) was treated. Calmet.—All who would live godly in Christ Jesus, shall suffer persecution. 2 Timothy 3:12. Bible.—The servant of God will adhere to his duty, though his adversaries may be very powerful. Worthington.

Verse 24. Counsel. Hebrew “the princes of my counsel.” (Houbig.) in opposition to those who endeavoured to make him fall, verse 23. Bible.—The laws of God afford the best advice. An ancient king observed, that the dead were the best counsellors, as they will not flatter, and so forth Calmet.—In every trial, we must reflect on the rewards and punishments held out. Worthington.

Verse 25. Pavement. Hebrew “dust,” (Bert.) weighed down by concupiscence, (Saint Augustine) and infected by the union with the body. Saint Ambrose—The just, in great distress, beg to be delivered, conformably to God’s promise. Worthington. Wisd. 9:15. Romans 7:24.

Verse 26. Ways. Or sins, (Theod.) or miserable condition, verse 25. Calmet.

Verse 28. Slumbered. Ενυσταξεν, for which Origen, thinking it a mistake of copyists, substituted εσταξεν, “has melted,” ( Calmet.) or “distilled,” (Aquila, and so forth Heracleot.) as more conformable to the original, though the sense is much the same. Loss of blood often causes people to slumber. Bert.—S. Hil. would not abandon the Septuagint Calmet.—Heaviness, being such anxiety, as to be almost distracted. Worthington.—Chal. “has been in an agony.” Sleep is often put for death. Calmet.—My soul perishes through grief. Houbig.—Hence the three apostles slept. Lu. 22. Bible.—Ακηδια, or torpor of mind, hinders the persecution of any business. Menochius.

Verse 29. Iniquity. Hebrew “lying.” Let me not imitate the wicked. Bible.—Remit the punishment of my sins, (Psalms 106:17. Calmet.) also original sin, and its effects. S. Hill.—Protect me from falling. Worthington.