I set the Lord always in my sight: for he is at my right hand, that I be not moved.

“"I foresaw the Lord in My sight always" [Psalm 16:8]. But coming into things that pass away, I removed not My eye from Him who abides ever, foreseeing this, that to Him I should return after passing through the things temporal. "For He is on My right hand, that I should not be moved." For He favours Me, that I should abide fixedly in Him.”

“I have placed the Lord before me constantly In all my deeds, I have placed His fear before my eyes. Why? Because He is always at my right hand to help me so that I should not falter. Another explanation: I have placed the Lord before me constantly. [This alludes to] the sefer Torah [that] was with him [for him] to read all the days of his life [as in Deut. 17:19]. This is what he states: “from my right hand I will not falter,” meaning that because of the Torah in which I am engaged, which was given with His right hand, I will not falter. (This interpretation does not appear in any manuscript. It does, however, appear in several early printed editions.) Rashi to Sanhedrin explains that the “right hand” alludes to the Torah scroll that the king would carry suspended from his arm. David is confident that in the merit of that scroll, he will not falter.”

“I have set the Lord always before me: – In all my ways will I remember Him. As something which is before a man always so that it departs not from his eyes and mind, so have I placed the glory of God always before me; for I know that He is at my right hand and is my help; therefore I shall not be moved wherever I come and go. And the great teacher Moses ben Maimon, of blessed memory, has expounded the passage thus (Guide of the Perplexed, 3, 51): Because He is at my right hand: – “He is, as it were, my right hand, which a man cannot forget for the twinkling of an eye on account of the quickness of its movement, and because of this I shall not be moved: – meaning, ‘I shall not fall.’””

“In the preceding Psalm he enumerated the just deeds which God requires of man; but here he shows how he followed after justice. The title is this: "The inscription of the title itself, of David." And as to the letter it signifies that it was composed specially concerning those things which pertain to the person of David. But because David also bore the person of Christ, who was to be born from his seed, therefore some things here are set down concerning David, and some concerning Christ. And thus Peter, in Acts 2: "I foresaw the Lord," etc., says that this is properly said of the resurrection of Christ, and not of David. And according to this, this Psalm touches upon the history of the New Testament, according to what is said in John 18, that when Christ was crucified Pilate placed a title over his head, "This is Jesus of Nazareth, King of the Jews"; and this is, as it were, the title of his kingdom. A threefold title was customarily inscribed. Sometimes on someone's tomb: "This is the tomb of so-and-so." Sometimes on a house: "This is the house of so-and-so." Sometimes for a triumph, as was done at Rome: and this is the title of Christ, who triumphed through the cross: Colossians 2: "Triumphing over them openly in himself, despoiling the principalities and powers." It is signified here, therefore, that in this Psalm it deals specially with the kingdom of Christ. Jerome's title is this: "A Psalm of David, humble and simple." And it is signified that in that Psalm there is treated the simplicity and humility of David, whether taken singly, or as a figure, namely of Christ. This Psalm, therefore, is divided into two parts. In the first, speaking either on his own part or on the part of Christ, he shows that he clings to God alone. Secondly, he recalls the benefits which he has received from God, at the words, "I will bless the Lord, who," etc. The first pertains to simplicity, the second to humility. Concerning the first, he does two things. First, he shows that he clings to God alone. Secondly, he assigns the reason, at the words, "The Lord is my portion," etc. Concerning the first, he does three things. First, he shows how he stands toward God. Secondly, how he stands toward the saints of God. Thirdly, how he stands toward the enemies of God. The second, at the word "to the saints." The third, at the word "multiplied," etc. Toward God he stands as one clinging to him alone: and this in two ways: through hope and through faith, at the words, "I have said to the Lord." Concerning the first he sets forth two things: namely the sign of hope, and hope itself. The sign of hope, at the words, "Preserve me, O Lord": as if to say, I do not trust that I can be saved by myself, but do you, O Lord, preserve me — either in himself, or in his members: John 17: "Father, keep in thy name those whom thou hast given me." And this, "because I have hoped in thee." But did Christ hope? It must be said that he did: he hoped indeed for eternal life on behalf of others, but for himself the glory of the body. But he had the glory of the soul from the very instant of his conception. "I have said," etc. Here he first sets down the act of faith. Secondly he assigns the reason, at the words, "because of my goods," etc. The act of faith is to confess to God, whether by believing in the heart, or by praising outwardly, or by approving in deeds: Romans 10: "With the heart we believe unto justice, but with the mouth confession is made unto salvation"; and therefore, "I have said" — in heart, in mouth, and in deed — "thou art my God": Genesis 28: "The Lord shall be my God." And this is so, "because thou hast no need of my goods." And this is proper to God: because he is of infinite goodness, and nothing can be added to him, since he is a substantial good extending goodness to all things, as the sun extends its light — illuminating all things not by participation, but through his very being. But to any other creature whatsoever something can be added, even to the saints, and for this reason something accrues to them, and therefore in some way they stand in need of us: but God alone does not need our goods: Job 33: "Moreover, if thou do justly, what shalt thou give him, or what shall he receive of thy hand?" Jerome has: "because it is not well with us without thee": as if to say, from this it appears that thou art my God, because thou art goodness, and it is not well with me without thee. "To the saints." Here he shows how he stands toward the saints, also as read from the person of Christ. And it must be known that the will of the Father is as the will of Christ, even insofar as he is man, so that he might fulfill the will of the Father: Psalm 39: "That I might do thy will, O my God, I have desired"; 1 Thessalonians 4: "This is the will of God, your sanctification"; John 6: "I came down from heaven, not to do my own will, but the will of him that sent me, the Father, that of all that he hath given me, I should lose nothing, but should raise it up again in the last day." But Christ willed many things: and this for our benefit. But what did he will? To suffer, to die, to rise again, that he might bring us to life. He says, therefore: God the Father has made wonderful all my desires — that is, has wonderfully fulfilled them — "in them." In whom? "In them," that is, in his saints who are in his land, that is, in the Church militant and triumphant. Jerome has it thus: "To the saints who are in the land, and to the excellent, is all my will directed." Another reading has "the mighty." And granted that some earthly man trusts in the power of a mighty army, yet David says, I have hoped in thee: Ecclesiasticus 2: "No one hath hoped in the Lord, and hath been confounded." And my mighty ones are thy saints, who do great things: Psalm 100: "My eyes are toward the faithful," says Christ, "that they may sit with me." That Christ himself loves the saints is clear: Proverbs 8: "I love them that love me." "Multiplied." Here he shows how he stands toward the adversaries of God, or toward sinners. And first he sets down their conversion; secondly, the manner of their conversion, at the words, "I will not gather together." Concerning the first he does two things. First he sets forth the state of their preceding guilt; secondly he sets down the state of the grace that follows, at the words, "afterwards they made haste." He says, therefore, "their infirmities are multiplied" — that is, their various sins. Or "infirmities," that is, the penalties following from sin. Lamentations 1: "Many are my groanings." And from this follows, "afterwards they made haste" — that is, they strove to amend their life, so as to redeem the time lost. And they do this fittingly, because "where sin abounded, grace did more abound," as is said in Romans 5. Likewise, after tribulations a man runs to God. Hosea 6: "In their affliction they will rise early to me: Come, and let us return to the Lord." Psalm 82: "Fill their faces with shame, and they shall seek thy name, O Lord." "Not." Here he sets down the manner of their conversion. And first he shows to what rite they are converted; secondly, how perfectly, at the words, "nor will I be mindful," etc. He says, therefore, "they made haste." But how are they to be converted? In the old law, those who were converted used to offer various sacrifices. But I will gather them together from diverse parts unto the faith; but not so that they should shed blood: because, as the Apostle says in Hebrews 10, "it is impossible that sins should be taken away by the blood of bulls and goats." "I will not gather together their meetings for blood offerings," that is, from the rite of the law: but this gathering is by the new blood, that is, of Christ. Hebrews 9: "Christ was offered once to exhaust the sins of many." Hebrews 10: "By one oblation he hath perfected forever them that are sanctified," etc. Zechariah 9: "Thou also, by the blood of thy testament, hast sent forth thy prisoners out of the pit, wherein is no water," etc. But how will this gathering be perfect? Because "I will not be mindful of their names," which they had in the state of sin — for one was called a fornicator, another a thief. But no one, after conversion, ought to be so named, because names of this kind are blotted out. Or, I will not be mindful of their sins in judgment, when I gather together the just: "Come, ye blessed," Matthew 25. And this "through my lips," or through my preachers. But to them it will be said, "Depart, ye cursed," etc. Jeremiah 15: "If thou separate the precious from the vile, thou shalt be as my mouth." Jerome has: "Their idols are multiplied: I will not pour out their libations of blood after those who follow behind; neither will I take up their names upon my lips"; as if to say, I worship thee, not idols. But their idols are many. Hosea 8: "I have multiplied those departing from thee behind thy back." Jeremiah 2: "They have turned their back and their face to me"; nor will I be a partaker of their libations. Deuteronomy 33: "Of whose victims they ate the fat, and drank the wine of the libations." Nor will I swear by those idols. "The Lord." Here he assigns the reason for his clinging to God alone, namely that God alone is his inheritance; as if to say: I cling to this one alone for this reason, that this is my inheritance. First he says that God is his inheritance. Secondly he commends it, in that he is content with it, at the words, "for indeed my inheritance," etc. This itself is our good, which we enjoy: men in this world seek possessions and the use of them, but his possession is God; hence, "the Lord is the portion of my inheritance," taken intransitively — that is, the inheritance that comes to me as my portion. Some have, for an inheritance, the delights of the flesh. Wisdom 2: "This is our portion, and this our lot." But others have other delightful things of the world; but God is my lot. Lamentations 3: "The Lord is my portion, said my soul." But he is not only my inheritance, but also "the portion of my cup" — that is, my cup that comes to me as my lot; for God is my whole delight and drink. Psalm 22: "My inebriating cup, how goodly it is!" Or, Christ has the faithful as his inheritance; and of this inheritance, namely of the faithful, God is the portion, as has been said, "the Lord is the portion of my cup," because my passion is ordered to God. He himself is also the giver of this inheritance: "Thou art he who wilt restore my inheritance to me" — namely, of eternal glory. And thus Christ speaks in the person of his own people, who lost it when the first parent sinned. Or, "inheritance," that is, the glory of the body, which man lost by sinning. "The lines have been stretched out for me in goodly places." The rich measure land with a cord. Deuteronomy 32: "Jacob is the cord of his inheritance." And therefore "portion" is said as it were "a small cord" of rope — that is, my portion falls to me among the best things, since nothing is better than God himself. Jeremiah 3: "I will give thee a desirable land, a goodly inheritance." Secondly he shows that he is content with it: "for indeed my inheritance is goodly to me"; as if to say: not only is my inheritance goodly in itself, but it is so goodly to me that I would in no way exchange it. Psalm 131: "This is my rest for ever and ever: here will I dwell, for I have chosen it." "I will bless." Above, the Psalmist set down the reason why he clings to God alone, namely that God himself is the portion of his inheritance; here he acknowledges the benefits received. And first he sets forth the benefits already received; secondly, those to be hoped for, at the words, "moreover my flesh also," etc. Concerning the first he does two things. First he recalls the benefits received; secondly he shows the joy which he has from them, at the words, "therefore my heart hath been glad." He recalls, therefore, a twofold benefit: one in the attaining of good, the other in being preserved against evils. As to the first he says, "I will bless the Lord," etc., so that I may understand how goodly is that eternal inheritance. Psalm 118: "Give me understanding, and I will search," etc. Psalm 31: "I will give thee understanding, and I will instruct thee." Ecclesiasticus, last chapter: "To him that giveth me wisdom will I give glory." But the Lord gave man reason unto wisdom, yet he did not entirely take away infirmity; but this will be in glory. And first he sets forth it; secondly he sets down the help against it, at the words, "I foresaw the Lord." Every man has from God, according to reason, the light of the intellect, and the just man is reformed by the light of grace. But still the infirmity of the flesh remains; and therefore he says, "moreover my reins also have corrected me" — that is, my infirmities, namely of guilt, or sins. And this, "even unto night" — that is, even unto death — "my reins have corrected me," that is, have shown me to be reprehensible. Another reading has it that, because in the reins the incitement of lust has its seat, it thus troubles by tempting to delight. 2 Corinthians 12: "Lest the greatness of the revelations," etc. But in Christ there are no infirmities of guilt, or of corruption, because his flesh does not war against the spirit; and therefore it is understood only of penalty. Hebrews 4: "Tempted in all things" — as to bodily infirmities. But if it be understood of us, it must be said that man, who has the gift of understanding, or grace, may still say with the Apostle, Romans 7: "I see another law in my members, warring against the law of my mind." Or "reins," that is, the Jews joined to him, "even unto night," that is, even unto the passion, or even unto the passibility of the flesh. And because the flesh feared the passion, I, in that passion, "foresaw the Lord," with eyes lifted up to heaven, not to the world. Providence is the foreseeing of things to be done in the future; but vision or sight is of things present. But if such reins still assail, there is no need to fear, because he has the help of God ready. And therefore he first sets down the remembrance of help, saying, "I foresaw the Lord," etc., namely when "my reins corrected me." Psalm 24: "My eyes are ever towards the Lord: for," etc. And this for the reason that "he is at my right hand, that I be not moved" — not at the left. Proverbs 3: "The Lord shall be at thy side, and shall keep thy foot, that thou be not taken." Isaiah 50: "Let us stand together," etc. "For this my heart hath been glad." 1 Kings 2: "My heart hath rejoiced in the Lord." Psalm 63: "The just shall rejoice in the Lord," etc. And "my tongue hath rejoiced," etc., outwardly, when with outward joy he bursts forth into vocal praise. Isaiah 12: "Sing ye to the Lord, for he hath done great things." Psalm 80: "Rejoice to God," etc. "Moreover." Here he enumerates the benefits to be hoped for. First as to the resurrection of the flesh; secondly as to the soul, at the words, "thou hast made known." The first into two. First he sets down the hope of the resurrection; secondly the manner, at the words, "because thou wilt not leave." He says, therefore: thou hast given me understanding, and hast stood by me as man, but "moreover my flesh also shall rest in hope" — of the resurrection. Psalm 3: "I have slept, and have taken my rest, and I have risen up." And my flesh, too, shall have hope in the resurrection. Wisdom 3: "Their hope is full of immortality." The reason is that resurrection requires the union of body and soul; and therefore the soul joined to the divinity ought not to remain in Hell; but it had to remain there only so long until the truth of his humanity, and of his true flesh, should be proved; nor was it fitting that he be left any longer in Hell, where he had descended to free the saints. Ecclesiasticus 24: "I will penetrate to all the lower parts of the earth, and will behold all that sleep, and will enlighten all," etc. Likewise on the part of the body, because "nor wilt thou give thy holy one" — that is, my body sanctified by thee — "to see corruption" — that is, of putrefaction, or of dissolution, which he did not suffer; but he did suffer the corruption of death. He recalls the benefits which pertain to the soul, when he says, "thou hast made known." This is referred to Christ on behalf of his members, and these are the teachings and precepts, which are the way unto beatitude. Proverbs 7: "Keep my commandments, and thou shalt live"; and therefore he says, "Thou hast made known to me the ways of life." Secondly he recalls the benefit; where he says three things. First, the full vision of God: "thou shalt fill me with joy with thy countenance" — that is, I shall see thy countenance. 2 Corinthians 13: "Now I know in part" — that is, imperfectly — "then shall I know face to face." Full joy: John 16: "that your joy may be full": because the delights are unfailing, because "at thy right hand" even "unto the end." Isaiah 51: "Everlasting joy shall be upon their heads, they shall obtain joy and gladness, and sorrow and mourning shall flee away." Proverbs 3: "Length of days is in her right hand, and in her left hand riches and glory."”

“All these verses are quoted by St. Peter in his first sermon, after the pouring out of the Spirit on the day of pentecost (Act 2:25-28); and he tells us expressly that David in them speaks concerning Christ and particularly of his resurrection. Something we may allow here of the workings of David's own pious and devout affections towards God, depending upon his grace to perfect every thing that concerned him, and looking for the blessed hope, and happy state on the other side death, in the enjoyment of God; but in these holy elevations towards God and heaven he was carried by the spirit of prophecy quite beyond the consideration of himself and his own case, to foretel the glory of the Messiah, in such expressions as were peculiar to that, and could not be understood of himself. The New Testament furnishes us with a key to let us into the mystery of these lines. I. These verses must certainly be applied to Christ; of him speaks the prophet this, as did many of the Old Testament prophets, who testified beforehand the sufferings of Christ and the glory that should follow (Pe1 1:11), and that is the subject of this prophecy here. It is foretold (as he himself showed concerning this, no doubt, among other prophecies in this psalm, Luk 24:44, Luk 24:46) that Christ should suffer, and rise from the dead, Co1 15:3, Co1 15:4. 1. That he should suffer and die. This is implied here when he says (Psa 16:8), I shall not be moved; he supposed that he should be struck at, and have a dreadful shock given him, as he had in his agony, when his soul was exceedingly sorrowful, and he prayed that the cup might pass from him. When he says, "My flesh shall rest," it is implied that he must put off the body, and therefore must go through the pains of death. It is likewise plainly intimated that his soul must go into a state of separation from the body, and that his body, so deserted, would be in imminent danger of seeing corruption - that he should not only die, but be buried, and abide for some time under the power of death. 2. That he should be wonderfully borne up by the divine power in suffering and dying. (1.) That he should not be moved, should not be driven off from his undertaking nor sink under the weight of it, that he should not fail nor be discouraged (Isa 42:4), but should proceed and persevere in it, till he could say, It is finished. Though the service was hard and the encounter hot, and he trod the winepress alone, yet he was not moved, did not give up the cause, but set his face as a flint, Isa 50:7-9. Here am I, let these go their way. Nay, (2.) That his heart should rejoice and his glory be glad, that he should go on with his undertaking, not only resolutely, but cheerfully, and with unspeakable pleasure and satisfaction, witness that saying (Joh 17:11), Now I am no more in the world, but I come to thee, and that (Joh 18:11), The cup that my Father has given me, shall I not drink it? and many the like. By his glory is meant his tongue, as appears, Act 2:26. For our tongue is our glory, and never more so than when it is employed in glorifying God. Now there were three things which bore him up and carried him on thus cheerfully: - [1.] The respect he had to his Father's will and glory in what he did: I have set the Lord always before me. He still had an eye to his Father's commandment (Joh 10:18, Joh 14:31), the will of him that sent him. He aimed at his Father's honour and the restoring of the interests of his kingdom among men, and this kept him from being moved by the difficulties he met with; for he always did those things that pleased his Father. [2.] The assurance he had of his Father's presence with him in his sufferings: He is at my right hand, a present help to me, nigh at hand in the time of need. He is near that justifieth me (Isa 50:8); he is at my right hand, to direct and strengthen it, and hold it up, Psa 89:21. When he was in his agony an angel was sent from heaven to strengthen him, Luk 22:43. To this the victories and triumphs of the cross were all owing; it was the Lord at his right hand that struck through kings, Psa 110:5; Isa 42:1, Isa 42:2. [3.] The prospect he had of a glorious issue of his sufferings. It was for the joy set before him that he endured the cross, Heb 12:2. He rested in hope, and that made his rest glorious, Isa 11:10. He knew he should be justified in the Spirit by his resurrection, and straightway glorified. See Joh 13:31, Joh 13:32. 3. That he should be brought through his sufferings, and brought from under the power of death by a glorious resurrection. (1.) That his soul should not be left in hell, that is, his human spirit should not be long left, as other men's spirits are, in a state of separation from the body, but should, in a little time, return and be re-united to it, never to part again. (2.) That being God's holy One in a peculiar manner, sanctified to the work of redemption and perfectly free from sin, he should not see corruption nor feel it. This implies that he should not only be raised from the grave, but raised so soon that his dead body should not so much as being to corrupt, which, in the course of nature, it would have done if it had not been raised the third day. We, who have so much corruption in our souls, must expect that our bodies also will corrupt (Job 24:19); but that holy One of God who knew no sin saw no corruption. Under the law it was strictly ordered that those parts of the sacrifices which were not burnt upon the altar should by no means be kept till the third day, lest they should putrefy (Lev 7:15, Lev 7:18), which perhaps pointed at Christ's rising the third day, that he might not see corruption - neither was a bone of him broken. 4. That he should be abundantly recompensed for his sufferings, with the joy set before him, Psa 16:11. he was well assured, (1.) That he should not miss of his glory: "Thou wilt show me the path of life, and lead me to that life through this darksome valley." In confidence of this, when he gave up the ghost, he said, Father, into thy hands I commit my spirit; and, a little before, Father, glorify me with thy own self. (2.) That he should be received into the presence of God, to sit at his right hand. His being admitted into God's presence would be the acceptance of his service and his being set at his right hand the recompence of it. (3.) Thus, as a reward for the sorrows he underwent for our redemption, he should have a fulness of joy, and pleasures for evermore; not only the glory he had with God, as God, before all worlds, but the joy and pleasure of a Mediator, in seeing his seed, and the success and prosperity of his undertaking, Isa 53:10, Isa 53:11. II. Christ being the Head of the body, the church, these verses may, for the most part, be applied to all good Christians, who are guided and animated by the Spirit of Christ; and, in singing them, when we have first given glory to Christ, in whom, to our everlasting comfort, they have had their accomplishment, we may then encourage and edify ourselves and one another with them, and may hence learn, 1. That it is our wisdom and duty to set the Lord always before us, and to see him continually at our right hand, wherever we are, to eye him as our chief good and highest end, our owner, ruler, and judge, our gracious benefactor, our sure guide and strict observer; and, while we do thus, we shall not be moved either from our duty or from our comfort. Blessed Paul set the Lord before him, when, though bonds and afflictions did await him, he could bravely say, None of these things move me, Act 20:24. 2. That, if our eyes be ever towards God, our hearts and tongues may ever rejoice in him; it is our own fault if they do not. If the heart rejoice in God, out of the abundance of that let the mouth speak, to his glory, and the edification of others. 3. That dying Christians, as well as a dying Christ, may cheerfully put off the body, in a believing expectation of a joyful resurrection: My flesh also shall rest in hope. Our bodies have little rest in this world, but in the grave they shall rest as in their beds, Isa 57:2. We have little to hope for from this life, but we shall rest in hope of a better life; we may put off the body in that hope. Death destroys the hope of man (Job 14:19), but not the hope of a good Christian, Pro 14:32. He has hope in his death, living hopes in dying moments, hopes that the body shall not be left for ever in the grave, but, though it see corruption for a time, it shall, at the end of the time, be raised to immortality; Christ's resurrection is an earnest of ours if we be his. 4. That those who live piously with God in their eye may die comfortably with heaven in their eye. In this world sorrow is our lot, but in heaven there is joy. All our joys here are empty and defective, but in heaven there is a fulness of joy. Our pleasures here are transient and momentary, and such is the nature of them that it is not fit they should last long; but those at God's right hand are pleasures for evermore; for they are the pleasures of immortal souls in the immediate vision and fruition of an eternal God.”

“I have set the Lord always before me, Not his fear only, or the book of the law, as Jarchi interprets it, but the Lord himself; or, "I foresaw the Lord always before my face", Act 2:26; as Christ is set before men in the Gospel, to look unto as the object of faith and hope, to trust in and depend upon for life and salvation; so Jehovah the Father is the object which Christ set before him, and looked unto in the whole course of his life here on earth; he had always an eye to his glory, as the ultimate end of all his actions; and to his will, his orders, and commands, as the rule of them; and to his purposes, and counsel, and covenant, to accomplish them; and to his power, truth, and faithfulness, to assist, support, and encourage him in all his difficulties and most distressed circumstances; because he is at my right hand: to counsel and instruct, to help, protect, and defend: the phrase is expressive of the nearness of God to Christ, his presence with him, and readiness to assist and stand by him against all his enemies; see Psa 109:31; so the Targum paraphrases it, "because his Shechinah rests upon me"; I shall not be moved: as he was not from his place and nation, from the duty of his office, and the execution of it, by all the threats and menaces of men; nor from the fear, worship, and service of God, by all the temptations of Satan; nor from the cause of his people he had espoused, by all the terrors of death, the flaming sword of justice, and the wrath of God; but, in the midst and view of all, stood unshaken and unmoved; see Isa 42:4.”

“That I. Hebrew, “I shall not,” &c. The sense is the same, but St. Peter agrees with us and the Septuagint, Acts ii. 25, &c. It is not of faith that the seven preceding verse regard Jesus Christ as the following do; but as the same person speaks, we may rationally infer that all should be explained of him. Though he always enjoyed the beatific vision, his soul had the affections of other men, and always tended to keep in God’s presence. So the angels who see God, desire more and more to contemplate him, 1 Peter i. 12. How earnestly ought we to strive always to keep in the divine presence! (Berthier) then we should constantly advance in virtue, and fear no dangers. The patriarchs thus walked with God, and arrived at such perfection. (Haydock) — The Father was always at the right hand of his Son, to support and glorify him; and the Son, having continually performed what was pleasing to God, (John viii. 29.) was placed at his right hand at his ascension, though his divinity had never been separated from him. (Calmet) — He had always God in view, and has left us a pattern how to behave. (Worthington)”

“Although what precedes seems directly applicable to tlie psalmist, rather than to Christ, these words are expressly applied to Him by St. Peter: "for David said concerning Him : I foresaw the Lord always before my face." Acts ii. 25. We may conceive the psalmist in a transport of spirit, passing from the consideration of his own case to the contemplation of Christ. This sudden transition is no way strange in an inspired writer.”