Understanding; (Protestants mascil.; Haydock) shewing how he was brought to acknowledge his fault, and by penance to obtain pardon, (Worthington) justly giving the glory to God’s grace. (St. Augustine)

Alexandrian Septuagint, [“A psalm] to David,” of understanding; which is taken from some other copy. (Haydock)

Some suppose this word has been inserted from ver 8. (Abenezra)

But there are several other psalms which have this title, (Haydock) intimating either that they contain great mysteries, (Eusebius) or that they are easy to understand. (Agellius)

This is wholly of a moral nature. The Jews style it the heart of David, because it displays his sentiments of contrition. (Calmet)

He composed it most probably after Nathan had engaged him to confess his fault. [2 Kings xii.] (Bellarmine)

It might be used on the solemn feast of expiation. (Grotius, Numbers xxix. 7.)

The Fathers explain it of the grace which we receive in baptism and in penance. (St. Augustine; St. Gregory, &c.) (Calmet)

Are they. Hebrew, “The blessings of him whose iniquity.” (Pagnin)

But the sense is the same, and St. Paul follows the Septuagint, which gives their version the highest authority, Romans iv. 7.

Sins; or, “who is screened from the punishment of sin.” (Prin. disc.) Sin has often this signification; and the psalmist would otherwise seem to say less than he had already expressed. (Berthier)

Covered, by charity, (1 Peter iv.) as a physician covers a wound, to remove it entirely; and we must cover our former transgressions, by doing good works. (St. Gregory)

Then our sins will not appear at the day of judgment, (St. Jerome) nor be punished, as they are wholly destroyed. The Pelagians calumniated Catholics, as if they taught that sins were only shaven, as it were, the roots still remaining; which St. Augustine (contra 2 ep. Pelag. i. 13.) says, “None affirmeth but an infidel.” Thus the doctrine of Calvin is condemned; who abuses these texts to prove that sins are only covered, and still remain even in the most just; which is contrary to innumerable passages of Scripture, (Isaias vi., John i., 1 Corinthians vi., &c.) and injurious to the perfections of God, and to the redemption of Christ, as well as to the saints in heaven, who are thus represented as still infected with all their sins. (Worthington)

This doctrine is now almost abandoned by Protestants, as it is contrary both to sound philosophy and divinity: for sin is nothing physical, but a want of moral rectitude. (Berthier)

God cannot fail to punish sin, wherever it really subsists. His spirit is surely free from guile. He cannot suppose that we are just by imputation of Christ’s justice, unless we be really so. (Haydock)

By means of the sacraments the sinner becomes just, and God sees nothing in him deserving of punishment. (Calmet)

“If any one wishes his sins to be covered, let him manifest them to God, by the voice of confession.” (St. Gregory)

But, replies a Lutheran commentator, “God does not forget sin.” What is this to the purpose, as long as the sin does not subsist in the offender? He allows that “the pardon of sin is inseparable from sanctification.” Renew a right spirit within my bowels, Psalm l. 12. (Berthier)

The man who has felt real compunction, will be able to form a true notion of the happiness of a reconciliation. (Calmet)

Covering may allude to the custom of writing on wax, which might easily be effaced. Our sins are recorded in the book of God’s justice. (Menochius)