Hear, O Lord, the voice of my supplication, when I pray to thee; when I lift up my hands to thy holy temple.

“In the preceding Psalm the Psalmist showed the confidence he has in God; here, however, so that he may not fall short in confidence, he joins to it a Psalm of prayer. The title is "A Psalm of David himself." According to the letter, it is said that some Psalms pertained to the person of David, among which is this one, as though it pertained to David himself. Or, "to this one," because he himself composed it, and sang both this one and others on his own account. Mystically, this Psalm is entitled to this David not the figural David, but the true David, namely Christ. For in this Psalm there is mystically treated the prayer of Christ to the Father, according as he is freed from evil sufferings. He therefore does three things in this Psalm. First he asks to be heard; second he sets forth his petition, at "deliver me not up together"; third he sets forth the giving of thanks, at "blessed be the Lord." Now he asks to be heard for a twofold reason. First by reason of the imminent danger; second by reason of his own devotion, at "hear, O Lord." Concerning the first he does three things. First he shows his unfailing resolve to pray; second he asks to be heard, at "be not silent"; third he sets forth the imminent danger, at "lest at any time thou be silent." He shows the first when he says, "O Lord, to thee will I cry," not once, but continually. Luke 18: "we ought always to pray." 1 Thessalonians 5: "pray without ceasing." He consequently asks to be heard: "be not thou silent to me, O my God." It is the customary manner of speaking that when someone hears one who is praying, he is said to answer him. God, then, seems to answer when he satisfies the wish of the one praying. Job 14: "thou shalt call me, and I will answer thee." "Be not thou silent," then, that is, do not withhold from me thy answer. Genesis 30: "my justice shall answer for me tomorrow." He then shows the imminent danger: "lest if thou be silent to me." It belongs to man, even the perfect man, that if he is left to himself he fails. Hosea 13: "thy destruction is of thyself, O Israel; thy help is only from me." For if at any time thou shouldst be silent by not hearing me, "I shall become like them that go down into the pit," that is, into hell. Isaiah 14: "yet thou shalt be brought down to hell, into the depth of the pit." Lamentations 3: "my life is fallen into the pit." Jerome has: "lest, thou being silent, I be made like unto them." Mystically, however, the Gloss speaks in the person of Christ, that the man Christ cries out lest he be forsaken by the Godhead; and he says, "be not silent," by withholding from me the benefit of the resurrection, and "be not thou silent," that is, do not forsake me in the passion. Otherwise I would be like other men going down into the pit, as my enemies suppose. Psalm 87: "I am counted among them that go down into the pit." "Hear, O Lord, the voice of my prayer, when I pray to thee." The other reason is that the devotion of the one praying asks to be heard. Now this devotion consists in two things: namely in the interior things of the heart, and in the exterior works. In the interior things: because God is spirit, and those who worship must be spiritual. John 4: "the true adorers shall adore the Father in spirit and in truth"; and therefore he says, "hear my supplication, when I pray to thee." But we ought also to show reverence in our outward acts and exterior signs; hence he says, "when I lift up my hands to thy holy temple." This is read in two ways: either literally, according to the Gloss, that it was commanded to the Jews that, wherever they were, they should pray toward that side where they knew Jerusalem to be. Or, "when I lift up," that is, raise, "my hands to the temple," that is, to heaven. Psalm 10: "the Lord is in his holy temple," etc. Therefore not only will I pray in devotion of heart, but also in exterior signs I will pray facing heaven, and show some devotion. Or, "when my hands," that is, my works, "I lift up to the temple," that is, I direct toward God. Psalm 140: "let my prayer be directed," that is, my works, "as incense," etc. Of Christ, however, it can be expounded thus: because he himself lifted up his hands toward the temple, in that he did not reject it, but by approving it drove out the sellers and buyers within it. Or he lifted up his hands on the cross: Isaiah 65: "I have spread forth my hands all the day to a people that believeth not, but contradicteth me." "To the temple," that is, to the Church to be built through his passion. "Deliver me not up together with sinners, and with them that work iniquity." Here he sets forth the petition that he not be cast down together with the impious in punishment; and concerning this he does two things. First he describes the fault; second he sets forth the punishment, at "give them." As to the first, he shows the fault, saying, their sins, namely evil purpose and evil act — I say, "hear my voice," etc., and this is, "when I pray," that I be delivered from the destruction of sinners: for although in this life the just are together with sinners, yet in judgment they will not be together. Matthew 25: "he shall separate the good from the wicked." Psalm 42: "judge my cause from a nation not holy," etc. Genesis 18: "wilt thou destroy the just with the wicked?" And therefore he says, "deliver me not up together" unto damnation, namely, "with sinners." Sinners properly are those who sin from habit, or who have the purpose of sinning as regards the act and execution of sin. In two ways one carries out the act of sin: namely through manifest injustice, and through fraud. And this latter is one who speaks peace with respect to others. Concerning the first he says, "destroy me not with them that work iniquity." Those are said to work iniquity who openly commit injustice. Yet not every sin is committed through injustice; but it is especially so called insofar as one does not render obedience to God. Concerning the second he says, "who speak peace with their neighbor." And he sets down two things: namely their sweet words in the mouth: Romans, last chapter: "who by sweet speeches and good words seduce the hearts of the innocent." Proverbs 29: "a man that speaketh to his friend with flattering and dissembling words, spreadeth a net for his steps." Yet they have something else in the heart; hence there follows, "but evils are in their hearts," namely, which they prepare for their enemies. Jeremiah 9: "with his mouth one speaketh peace with his neighbor, and secretly he lieth in wait for him." All these things can be referred to Christ, who on the cross was reckoned with the wicked, as it is said in Isaiah 53. But he asks that he not be given up together, that is, for the same cause, that is, crucified with them: because their suffering or damnation was on account of their own sin, but the passion of Christ was on account of our iniquity. Likewise, "give me not up" to the same end together with wicked sinners, that is, not according to the intention of those who intended to blot out the name of Christ. And these are they who spoke peace with their neighbor: and with Christ, when they tried to catch him in speech, "but evils were in their hearts," that is, evil intention: because they sought to catch him, that is, that they might reprove him. Matthew 22. There follows: "give them according to their works, and according to the wickedness of their inventions." "According to their works," etc. Here he treats of their tribulation and punishment. And first he touches upon the punishment itself; second the equity of the punishment, at "according to their works"; third its perpetuity, at "because they have not understood." A twofold fault is set down. One exterior, which is of the mouth; the other interior, which is of the heart. And therefore as to the first he says, "give them according to their works." Psalm 61: "thou wilt render to every man according to his works." "Give" is taken predictively, that is, thou wilt give; or as conforming himself to divine justice. Psalm 57: "the just shall rejoice when he shall see the revenge." Or let this be referred to Christ. Thou, Lord and Father, "give them according to their works": as if to say: from my passion there follows benefit; but "give thou to them," namely to sinners, not according to the fruit, but according to their intention, which was evil. John 3: "for their works were evil." As to the second he says, "and according to the wickedness of their inventions." Inventions are ways devised for doing harm and sinning. And these are more grievously punished by God, but a punishment equal to them is owed. Here the text proceeds thus: hence he says, "render to them according to the works of their hands," because, namely, they sinned not under compulsion but by their own depraved will. Hence their works are the works of their hands. As applied to Christ, it is said thus, "according to the works of their hands," etc., because although the Jews did not crucify Christ with their own hand, yet they wrought this crime both by tongue and by hand, because it was done through their authority; hence he says, "render to them their reward," namely that just as they did this with evil intention, so thou repay them with evils. Matthew 7: "with what measure you shall mete, it shall be measured to you again." "Because they have not understood the works of the Lord, and the works of his hands," etc. Above, the Psalmist set forth beforehand the punishment due to the wicked, and its equity; here he consequently sets forth the perpetuity of this punishment: and he does two things in this verse. First he touches upon the irreparability of the punishment; second the cause. Now it must be known that man frequently sins, and from this incurs the guilt of punishment; but since man is provoked to fear by the many works of divine justice, and provoked to hope by works of mercy, he is sometimes turned to penance and is healed; but if he is hardened by custom in sin, and loses understanding, there is no hope of salvation. Job 4: "because none understandeth, they shall perish for ever." Isaiah 6: "blind the heart of this people," etc. And therefore, as the cause of the irreparable punishment, he sets forth beforehand the lack of understanding. It must be noted that not every work is a work of the hands, but the exterior ones; for there are also certain interior works. Thus in God there are certain spiritual works which he works in us. Isaiah 26: "thou hast wrought all our works in us, O Lord." And certain corporeal ones, such as the heavens. So too in Christ there are spiritual works, namely the salvation of the faithful; but the corporeal ones are the miracles. John 5: "the works which I do give testimony of me." And therefore he says, because they have not understood "the works of the Lord," namely the spiritual ones, and "the works of his hands," namely the corporeal ones, "thou shalt destroy them, and shalt not build them up." And this is referred to a twofold destruction: namely spiritual, because they were destroyed by a fall from faith, and not from the knowledge of God. Psalm 58: "scatter them by thy power; and bring them down," etc. Yet those who are thus destroyed are sometimes rebuilt, as was Peter; and so these too are rebuilt, or will be rebuilt even to the end of the world. Romans 11: "blindness in part has happened in Israel, until the fulness of the Gentiles should come in, and so all Israel should be saved." Or it is referred to bodily destruction: because those destroyed by the Romans were never rebuilt, nor will they ever be rebuilt; or those destroyed by the Babylonians and relieved by the Persians; or those destroyed by Antiochus and relieved by the Romans; but by the Romans they were at last so destroyed that they were never rebuilt. "Blessed be the Lord." Here, as one who has been heard, he gives thanks. And first for the benefits conferred upon himself; second he gives thanks for the benefits conferred upon the whole people, at "the Lord is the strength." Concerning the first he does two things. First he gives thanks for having been heard; second he shows in what he was heard, at "the Lord is my helper." He says, then: I asked, and I have been heard in my petition; hence, "blessed be the Lord." For us to bless God is to cause goodness in us, because he spoke, and they were made. Psalm 148. For us to bless God is to acknowledge his goodness, by which he does good to us: and nothing accrues to him from this. Yet this must be done by us for all his benefits. 2 Corinthians 1: "blessed be the God and Father of our Lord Jesus Christ, the Father of mercies," etc. Tobit 12: "bless ye the God of heaven, because he hath shown his mercy to us." And therefore he says, "because he hath heard the voice of my supplication," that is, the devotion of my prayer. James, last chapter: "the supplication availeth much," etc. Here he shows in what he has been heard, namely that he has obtained the help of God: and concerning this he does three things. First he sets forth the benefit of divine help; second the merit of the benefit, at "and in him hath my heart hoped"; third the effect of the benefit, at "and I have flourished again." Man needs divine help for two things: to act well, and that he be delivered from evils and be advanced to good. As to the first he says, "the Lord is my helper." John 13: "without me you can do nothing." Isaiah 50: "the Lord God is my helper." As to the second he says, "and my protector": and protector from evils, as a shield protecting a man from exterior darts. Isaiah 49: "he hath protected me in the shadow of his hand." Psalm 63: "thou hast protected me, O God, from the assembly of the malignant." But by what merit dost thou defend me? By mine own? No. But by no other, "except that in him hath my heart hoped," as though out of the innermost affection I trust in him. Psalm 24: "in thee have I trusted, let me not be ashamed." And therefore, "I have been helped." Isaiah 40: "they that hope in the Lord shall renew their strength." Now all these things can be referred to Christ inasmuch as he is man: for as God, he himself, together with the Father, helps and protects all; but inasmuch as he is man, he was helped and protected by the Father. And there follows, "in him." The effect of the help is set forth here as to two things. First as to the flesh; second as to the soul; hence he says, "and my flesh hath flourished again." The youth of man is compared to a flower: because just as the flower is a presage of the fruit, so the youth of man is a presage of the life to come. Psalm 89: "in the morning man shall grow up like grass." Then, therefore, the flesh flourishes again, when the old grows young again; for man in sadness seems to grow old, in joy he seems to grow young; but the flesh of Christ flourished with the flower of honesty and incorruption. In the first man his flesh flourished through the purity of innocence, but by sinning it was defiled. But in Christ it flourished again in the resurrection: for he was conceived of the Holy Spirit without sin. Isaiah 11: "a flower shall rise up out of his root." Likewise, in the first state human nature flourished, because it was incorruptible; but through sin it was made subject to corruption: Romans 8: "the body is dead because of sin." But Christ flourished again in the resurrection: Song of Songs 1: "our bed also is flourishing." As to the soul he says, "and with my will I will confess to thee." The soul, so long as it is in sin, has its will turned away from God, and turned toward temporal things; but when it is restored through conversion, then its will is turned to God, and it confesses to God by praising him. Or if this be said of Christ, it is referred to his members, namely the faithful: Psalm 53: "I will freely sacrifice to thee, and will give praise to thy name, O Lord, because it is good." "The Lord." Here he gives thanks for the benefits to the people. And first he sets forth the benefits already bestowed. Second he asks that they be continued, at "save thy people." The same benefits which were done for himself, when he says, "the Lord is my helper," etc., he says were done for the people when he says, "the Lord is the strength" of the people of the Jews, freed by me from the Philistines. And Christ is the strength of his people, freed by him from sin: Isaiah 12: "the Lord is my strength, and he is become my salvation": Psalm 142: "my protector, and in him have I hoped." And here he is "the protector of salvations," that is, he protects those who have been saved through Christ: Acts 4: "there is no other name under heaven whereby we must be saved." Christ therefore protects us in the present, that we may not fall into sin; and therefore, "of salvations," that is, of those predestined to salvation, he will protect them in the future, delivering them from every evil: Apocalypse 7: "they shall no more hunger nor thirst, neither shall the sun fall on them, nor any heat," etc. "Save." Here he shows the continuation of the benefits or of salvation. And first he sets forth the salvation. Second the manner, at "bless." He says, then, "O Lord," thou who art my protector: "save thy people," that is, I ask that thou bring them to salvation: John 17: "I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from evil": Isaiah 45: "Israel is saved in the Lord with an everlasting salvation." He then sets forth the manner of arriving at salvation: for which to be attained, three things are required: namely the gift of grace, governance, and spiritual advancement. As to the first he says, "and bless thy inheritance," that is, confirm thy gifts upon it. Proverbs 10: "the blessing of the Lord is upon the head of the just." And he says "inheritance," because the elect are the inheritance: Psalm 32: "blessed is the nation whose, etc. (or bracket the completion: blessed is the nation whose [God is the Lord])," etc. As to the second he says, "and rule them," because even with grace governance is necessary: Proverbs 11: "where there is no governor, the people shall fall." As to the third he says, "and exalt them," that is, advance them by progress, "even for ever." This can be understood in two ways. First in the understanding, when it is raised to the manifest knowledge of the truth: Isaiah 52: "behold my servant shall understand, and shall be exalted." Second in the affection, when one desires not carnal things but spiritual: "having a desire to be dissolved and to be with Christ," Philippians 1. Because he is removed from this life to the life of glory: Isaiah 56: "I will lift thee up above the heights of the clouds, and will feed thee," etc.”

“Hear the voice of my supplications,.... Which proceed from the Spirit of grace and of supplication, and are put up in an humble manner, under a sense of wants and unworthiness, and on the foot of grace and mercy, and not merit; when I cry unto thee; as he now did, and determined he would, and continue so doing, until he was heard; when I lift up my hands toward thy holy oracle: the holy of holies, in the tabernacle and in the temple, which was sometimes so called, Kg1 6:23; compared with Ch2 3:10; where were the ark, the mercy seat, and cherubim, between which the Lord dwelt, and gave responses to his people; or heaven itself, which the holy of holies was a figure of; where is the throne of God, and from whence he hears the prayers of his people directed to him; or else Christ himself, who is the most Holy, and the "Debir", or Oracle, who speaks to the Lord for his people; and by whom the Lord speaks to them again, and communes with them. The oracle had its name, "debir", from speaking. Lifting up of the hands is a prayer gesture, and here designs the performance of that duty to God in heaven, through Christ; see Lam 3:41; it was frequently used, even by the Heathens, as a prayer gesture (r); see Psa 141:2. (r) "Duplices manus ad sidera tendit--et paulo post--et ambas ad coelum tendit palmas", Virgil. Aeneid. 10. vid. Aeneid. 2. "Ad coelum manibus sublatis", Horat. Satyr. l. 2. satyr. 5. v. 97. "Coelo supines si tuleris manus", ib. Carmin. l. 3. Ode 23. v. 1. "Et pandere palmas ante Deum delubra", Lucretius l. 5. prope finem , Homer. Iliad. 5. v. 174.”

“Pray. Hebrew, “cry….to the recess of thy sanctuary, (Haydock) or to thy oracle.” Septuagint place the whole for a part. The tabernacle was often styled temple, 1 Kings i. 9. To lift up the hands was customary in prayer, (1 Timothy ii. 8., and Lamentations iii. 41.; Berthier) to testify whence our aid must come. (Haydock) — The Jews turned towards the holy place in prayer, (3 Kings viii. 48., and Ezechiel viii. 16.) even after the temple was destroyed. (Calmet)”