in the penitential psalms. Thirdly, its content is more historical than a lamentation of faults. Moreover, in many psalms you find brief mention of satisfaction for sin, though they are clearly not associated with the theme of repentance.
I. Alleluia. Since this psalm is prefaced by the same heading as the previous two, we think it appropriate to describe their interconnection with a single explanation, so that the gift of so great a mystery can be more easily understood. In the first alleluia, the Jewish people are being commended and there is no complaint in their regard. In the second he tells of those of the same race who sinned with most numerous offences, and through the Lord's pity returned to His grace. But here the Christian people is being warned that they must make the Lord's praises resound in return for the kindnesses bestowed on them. Thus one can summarily realise what is to be looked for in each of the three. So, as we have said, the prophet now warns the Christian people saved by the Lord's redemption to sing Alleluia afresh by confessing past events. The tone here is sweet, and the language joyful. So let us reverently listen to these great and astonishing events which are preceded by the glory of this great heading.
After the confession of the Jewish people discussed in the previous psalms, the prophet passes to the Christian people who wandered through the tracts of the entire world in lonely and vagrant paths of superstitions. In the first section he reminds them that they must confess the Lord's praises, for they have been redeemed by His precious blood, and have attained churches, whereas before they were the plunder of foolish error amidst the altars and groves of demons. The second section states that thanks should be rendered to the Lord, for He has filled the fasting souls of the Gentiles with the food of truth, the abundance of His religion, and with His invincible power