Psalm 107-136

New Catholic Bible

Footnotes

1. Psalm 107:1 Book V of the Psalter. Two collections are included in this final part: the pilgrimage chants or “Songs of Ascent” (Pss 120–134) and the Hallel or “Praise” psalms (113–118; 120–136; 146–150). In addition, we see a further group of psalms attributed to David (Pss 138–145). Jewish tradition also groups together Pss 113–118, known as the Egyptian Hallel, for use at the Passover. The “hymn” sung at the Last Supper (see Mk 14:26) was probably part of that Hallel.
   Although cries of supplication still form part of the prayer of the psalmist, joy begins to radiate upon the face of the pilgrim who draws near to the Lord; the acclamation voiced in the presence of God will transform the conclusion of the Psalter into a prodigious symphony of happiness.
2. Psalm 107:1 Even though this psalm is not part of Book IV, many believe that it was originally associated with Pss 105–106 and served as a kind of conclusion to the theme-related Pss 104–107. After the account of God’s works in creation (see Ps 104:2-26) and his care for the animal world (see Ps 104:27-30) it recounts “the wonders [God] does for people” (Ps 107:8).
   Psalm 107 is a thanksgiving for “God’s deliverances.” Persons in distress have cried out to him and obtained help: wandering voyagers (vv. 4-9), prisoners (vv. 10-16), the sick (vv. 17-22), and the shipwrecked (vv. 23-32). The Lord reverses situations as he pleases (vv. 33-41), but only the believer can discern the divine action. Beneath the concrete life of the era, evoked at times with humor (vv. 26-27 remind us that the Israelites were not very seaworthy), we see the history of the chosen people: the journeys of the Exodus and the Exile, their temptations and their sins.
   Visibly the author takes his inspiration from the Book of Consolation (see Isa 40–55) and the writings of the sages (see Job; Wis 16). Thanksgivings that are at first private, ultimately express the gratitude of an entire people. For the believer, the events become signs: they invite him to discover in his life and that of the community of peoples a secret presence of God.
   Christians pray this psalm to praise the Father for redeeming us in Christ. We have been saved by him from the hand of the infernal oppressor, gathered by him into the Church, and delivered by his love from the spiritual death to which we were doomed by the state in which Satan bound us and which was symbolized by the image of the wilderness, captivity, sickness, and the storm.
3. Psalm 107:1 A conventional cry of praise in the liturgy of the temple often cited in the Old Testament (see Pss 106:1; 118:1; 136:1; 1 Chr 16:34; 1 Mac 4:24; Jer 33:11; Dan 3:89). Kindness: see note on Ps 6:5.
4. Psalm 107:3 From the lands: e.g., Assyria, Babylonia, Egypt, and Moab, into which the catastrophe of 587 B.C. had dispersed the chosen people (see 2 Ki 17:6; 24:12-16; Isa 11:11f; 43:5f; Jer 52:28-30). South: literally, “[the] sea.”
5. Psalm 107:4 The psalmist evokes the Lord’s deliverances of his people from the wilderness in which they were lost, hungry, thirsty, and exhausted, especially during the Exodus (see Jos 5:6), which prefigured the just completed return from the Exile (see Neh 1:3). Jesus would later indicate that he delivered people from the same four situations as the Way to the Father (see Jn 14:6), the Bread of Heaven (see Jn 6:41), the Water of Life (see Jn 4:14), and the Giver of Rest (see Mt 11:28).
6. Psalm 107:8 This refrain is repeated in verses 15, 21, 31. Kindness: see note on Ps 6:5. Wonders: see note on Ps 9:2 concerning God’s wonders.
7. Psalm 107:10 The psalmist evokes God’s deliverance of his people from foreign bondage, especially in the return from the Exile (see Isa 43:5f; 49:12; Zec 8:7f). In addition, guilt, darkness, grinding toil, and the constriction of chains, gates, and bars are apt figures for the fallen state of human beings.
8. Psalm 107:10 See Pss 105:18; 149:8; Isa 42:7; 49:9. The Exile was a chastisement (see Lev 26:41ff; Job 33:19; 36:8ff; Prov 3:12), announced by the Prophets. Shadow of death: see note on Ps 23:4.
9. Psalm 107:12 Humbled their hearts with hard labor: i.e., a labor that broke their spirit. Another translation is: “subjected them to bitter labor.”
10. Psalm 107:17 The psalmist evokes God’s deliverance of his people from the chastisement of sickness unto death incurred because of sin.
11. Psalm 107:18 Gates of death: metaphorical description for death (see Pss 9:14; 88:4) in keeping with the ancient custom of picturing the realm of death as a city in the netherworld with a series of gates that prevented return to the land of the living (see Job 38:17; Mt 16:18).
12. Psalm 107:20 The word is here personified as God’s messenger of healing and deliverance from the grave (see Ps 147:15; Job 33:23ff; Wis 16:12; Isa 55:11; Mt 8:8; Jn 1:1).
13. Psalm 107:23 The psalmist evokes God’s deliverance of his people from the perils of the sea.
14. Psalm 107:24 The merchants who cross the seas in search of wealth witness God’s wonderful deeds at sea (see Ps 104:24-26) and his ability to calm a storm on the surging waters (see Pss 65:8; 77:20).
15. Psalm 107:32 The merchants are urged to render worship to God by declaring, both in communal worship and in places of leadership, what he has done for them.
16. Psalm 107:33 The psalmist evokes God’s deliverance of his people by a “reversal of fortune.”
17. Psalm 107:33 Imagery like that found in Isa 35:6f; 41:18; 42:15; 43:19f; 50:2.
18. Psalm 107:34 Allusion to Sodom and Gomorrah (see Gen 13:10; 19; Deut 29:22; Sir 39:23). Salt was cast on cities that had been destroyed (see Jdg 9:45).
19. Psalm 107:36 These verses are written in general terms; however, scholars believe the psalmist is most likely referring here to the settlement and development of the Promised Land (vv. 36ff), the hardships during the Assyrian and Babylonian invasions (v. 39), the humiliation and exile of the last kings of Judah (v. 40), and the restoration of Zion after the Exile (v. 41).
20. Psalm 107:42 Upright . . . wicked: a comparison often made in the Old Testament (see Prov 2:21f; 11:6f; 12:6; 14:11; 15:8; 21:18; 29:27).
21. Psalm 107:43 This conclusion transforms the hymn of thanksgiving and praise into a wisdom psalm. The righteous will become wise by studying the Lord’s deliverances of his people.
22. Psalm 108:1 Two fragments of psalms (with very slight modifications) have been used to make up this song of praise (vv. 2-6 in Ps 57:8-12 and vv. 7-14 in Ps 60:7-14), which Israel proclaims as it awaits liberation. We see the Lord already rallying all his children and taking the lead of their combat, as in the past, to enable them to gain redress against their enemies. This song of martial confidence will become a canticle of hope inculcating joy and praise, for the glory of God will fill all humankind.
    Christians can make use of this psalm to thank God for the redemption and for the constant victories that he enables us to obtain over our spiritual enemies by the aid of our Redeemer.
23. Psalm 108:2 The psalmist offers praise to God’s kindness, which gives him steadfast hope.
24. Psalm 108:2 The psalmist is at peace because of his trust in the Lord. Heart: see note on Ps 4:8. O God: after this phrase, some manuscripts lack the words “my heart is steadfast.” Awake, my soul: another possible translation is: “with all my soul.”
25. Psalm 108:3 Dawn: personified as in Ps 139:9; Job 3:9; 38:12. The psalmist wishes to awaken the dawn, for that is the usual time when deliverance comes from the Lord (see notes on Pss 17:15; 57:8).
26. Psalm 108:4 A vow to offer ritual praise to the Lord for his kindness (see note on Ps 7:18). Kindness: see note on Ps 6:5.
27. Psalm 108:7 The psalmist prays for God’s help against his enemies.
28. Psalm 108:8 Shechem was west of the Jordan, and the Valley of Succoth east of it; therefore, they indicate dominion over all Palestine. Next are named four Israelite tribes; hence, there are three regions in all that must be reduced to subjection.
29. Psalm 108:9 Helmet: a symbol of the strength exhibited by the tribe of Ephraim (see Deut 33:17; Jdg 7:24—8:3). Scepter: a symbol of the King-Messiah who had been promised from Judah (see Gen 49:10).
30. Psalm 108:10 Moab is my washbasin: i.e., its people will do menial work for the Israelites (see Gen 18:4). Plant my sandal: an Eastern way of signifying possession.
31. Psalm 108:11 Fortified city: doubtless Bozrah in Idumea (see Isa 34:6; 63:1; Am 1:12). It was from this inaccessible refuge that the Edomites sent incursions into Judea.
32. Psalm 108:12 The psalmist looks to the Lord rather than other human beings for an answer to the people’s problems. He calls upon him to end his abandonment and lead his people to victory over their enemies. Indeed, he believes the Lord is still with them and will bring them through this trial with strength, joy, and success (see Pss 44:6; 118:15f).
33. Psalm 109:1 The Psalter contains other cries of hatred or revenge (Pss 9; 35; 137; 139), but none is harsher than this one (Ps 109:6-19). It is ordinarily attributed to the psalmist who has been speaking from the beginning of the psalm. However, an attentive examination of the context leads some scholars to attribute these imprecations to another person—most likely, the leader of the psalmist’s enemies.
    It is a fact, of course, that in the East people enjoy exaggerated expressions, and it is also a fact that it was written before the Christian faith changed the harsh law of revenge or law of talion. But the Gospel itself contains curses (see Mt 23:13-26; Lk 6:24-26), and while it is true that Jesus and the apostles were able to forgive their enemies, they also saw the “ancient serpent” (Rev 12:9) at work against God’s will and for their destruction.
    In taking up these imprecatory psalms, the Church invites Christians to commence an unceasing struggle against the spirit of evil (see Eph 6:12). Except for a few details, the formulas of this prayer were suitable for Jesus to express his own situation and sentiments and to describe the attitude and machinations of his enemies. In fact, the evangelists record that his enemies fulfilled certain passages to the letter (v. 25; see Mt 27:39; Mk 15:20).
34. Psalm 109:1 For the director: these words are thought to be a musical or liturgical notation.
35. Psalm 109:1 This psalmist has never said and done anything other than good; will betrayal, hatred, and slander be his recompense? Bitter is the calumny that crushes the righteous.
36. Psalm 109:2 Opened their mouths against me: see note on Ps 5:10.
37. Psalm 109:4 I offer up prayers for them: the psalmist is not a man of evil and slander; he even prays for his foes, as in Ps 35:13f.
38. Psalm 109:5 The psalmist has done nothing but good to his enemies whereas they have repaid him with evil in exchange for goodness and hatred in exchange for friendliness. The psalmist puts this fact before the Lord. Will God the Judge overlook such wicked behavior? This verse recalls Pss 35:12, 22; 38:20-21; 69:5; Jer 18:20.
39. Psalm 109:6 Pitiless are the words of those who curse the innocent psalmist; he has taken them to heart and remembered every one. See note on Ps 5:11 concerning redress for wrongs.
40. Psalm 109:6 They say: these words are lacking in the Hebrew, but they are called for by the context. Wicked man: or “the evil one.” Accuser: i.e., a “satan” (see Job 1:6), a name later given to the devil (see 1 Chr 21:1). He stood as an advocate (Ps 109:31) at the right of the accused (see Zec 3:1).
41. Psalm 109:7 With even his prayers deemed sinful: another possible translation is: “with even his pleas being in vain.”
42. Psalm 109:8 With someone else appointed . . . office: applied to Judas in Acts 1:20.
43. Psalm 109:12 The Law, the Prophets, and the Gospel all give warnings of what the sins of ancestors can bring down upon the children (see Ex 20:5; 1 Sam 2:31ff; Lk 19:41ff). Name be blotted out: see note on Ps 69:29.
44. Psalm 109:16 No other place expresses with such vivid intensity the terrible logic of judgment whereby what humans choose, they ultimately receive to the full.
45. Psalm 109:17 Curses: see note on Ps 10:7.
46. Psalm 109:18 These words, leveled at the psalmist by his enemies, claim that cursing was his clothing as well as his food and drink; he lived, so to speak, by cursing (see Prov 4:17). Cursing was intended to destroy a person, his position, his family, and the remembrance of his name.
47. Psalm 109:20 May these . . . by the Lord: literally, “May this be the recompense of my accusers from the Lord / and of those who speak evil against me.” Accordingly, the preceding curses may be understood as spoken either by the psalmist against his primary foe or by his enemies first and then willed by him to recoil against them. Another translation for the verse is also possible: “This is the work of those / who wish to call down harm upon me from the Lord.” In that case, the only imprecations of the psalmist would be the mild ones in verse 29.
48. Psalm 109:21 The poem seems to begin again at this point. The poor man once again invokes God, reveals his distress, asks for health, cries out his imprecations, and promises to give thanks. It is the rhythm of the prayer of a persecuted person. It testifies to a conviction: in the time of God’s judgment, the evil one will return in defeat to the world of darkness where he willed to swallow up everything, but the righteous will obtain access to the glory of the Lord.
49. Psalm 109:21 For your name’s sake: see note on Ps 5:12. The Lord’s kindness is one of his most defining attributes (see notes on Pss 5:8; 6:5; Ex 34:6; see also Pss 25:10-11; 69:17; 79:8-9; 86:15; 103:8; Num 14:18; Joel 2:13). Kindness is also the love of the covenant between the Lord and his people, and it includes the sentiments that are found in each (grace and love on the part of the Lord and piety on the part of the faithful). It specifically refers to all that God promised to his people (see Deut 7:9, 12) through the Davidic dynasty (see Ps 89:25, 29, 34; 2 Sam 7:15; Isa 55:3).
50. Psalm 109:22 Poor and needy: see note on Ps 22:27. Heart: see note on Ps 4:8.
51. Psalm 109:23 I am fading away: the psalmist’s illness draws the scorn of enemies (see note on Ps 5:10). Like an evening shadow: similar to Ps 102:12. Shaken off like a locust: allusion to the custom of brushing locusts off the plants in order to kill them on the ground. Another translation possible is: “swept away like a locust,” an image similar to Job 30:22; in Palestine a strong wind sometimes ends a plague of locusts by blowing them out into the sea (see Ex 10:19; Joel 2:20).
52. Psalm 109:25 His accusers seek the psalmist’s downfall by casting scorn on him (see Pss 31:12; 79:4; 89:42) and by rejecting him ([tossing] their heads: see Ps 22:8; Mt 27:39).
53. Psalm 109:26 Kindness: see note on Ps 6:5.
54. Psalm 109:28 This is a good prayer to turn the edge of an attack (see Rom 8:31ff).
55. Psalm 109:30 A vow to praise the Lord for his deliverance (see note on 7:18).
56. Psalm 109:31 The final verse puts everything in perspective. At the beginning of this psalm, the enemies of the psalmist are seeking for someone to stand at his right hand in order to accuse him (v. 6) according to the custom of the time. Here we see that the Lord himself is already at the psalmist’s right hand—not to accuse but to defend him. The Lord is ever “near to all who call out to him” (Ps 145:18; see also Deut 4:7; Isa 55:6; 58:9; Jer 29:13).
57. Psalm 110:1 These few surprising verses (which comprise essentially two oracles) became the supreme Messianic psalm in both the Jewish and the Christian traditions. It was so much used and adapted down the centuries before becoming part of the Psalter that it is difficult to reconstruct completely the original text. In its oldest version it certainly goes back to the earliest times of the monarchy.
    The psalm was subsequently revised, perhaps on various occasions; the song no longer refers to the kings who are passing away but to the Messiah who is to come at the end of the earthly time and restore everything in the name of God. He will be of royal birth (see 2 Sam 7:16) and will be charged with judging the nations and ruling over the entire world. He will not be counted among the princes of the nations, who have their power from human beings, for God himself will invest him as everlasting King and Priest, as is shown by the parallel with the mysterious Melchizedek, priest and king of Salem, whose earthly ancestry no one knows (see Gen 14:18; Heb 7:3).
    Jesus, who claims to be the Christ, that is, the Messiah, and Son of God, fulfills the promise given in this psalm, as he hints to the Pharisees (see Mt 22:42-45; 26:64); the apostles are inspired by this passage to proclaim the glory of the risen Christ, Lord of the universe (see Mk 16:19; Acts 2:33-35; Rom 8:34; 1 Cor 15:25-28; Eph 1:20; Col 3:1; Heb 10:12f; 1 Pet 3:22). The author of the Letter to the Hebrews finds in this psalm the proof that Christ is superior to the priests of the Old Testament and that he alone is the Savior of humankind (Heb 7).
58. Psalm 110:1 The first oracle (vv. 1-3) establishes God’s anointed as his regent over all (see Ps 2:7-12). The Lord says to my Lord: a polite form of address from an inferior to a superior (see 1 Sam 25:25; 2 Sam 1:10). By the word “Lord,” the court singer is referring to the king. Jesus, in interpreting this psalm, takes the psalmist to be David, who was acknowledged by all to be referring to the Messiah. Hence, the Messiah must be David’s superior and not merely his son or descendant (see Mt 22:41-46 par). Right hand: the place of honor beside a king (see Ps 45:10; 1 Ki 2:19), in this case making the Messiah second to God himself (see Mt 26:64; Mk 14:62; 16:19; Lk 22:69; Acts 2:33; 5:31; 7:55f; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2). Footstool for you: there are secular texts and illustrations as well as biblical texts depicting ancient kings placing their feet on those they had conquered (see Jos 10:24; Dan 7:14). The author of 2 Chronicles (2 Chr 9:18) indicates that a footstool was part of the king’s throne. Paul made use of this text to show that God has placed everything under Christ’s feet (Eph 1:22), including his enemies (1 Cor 15:25; Heb 10:12f).
59. Psalm 110:2 The Lord will expand the Messiah’s reign to the extent that no foe will remain to oppose his rule (see Pss 2:6; 45:7; 72:8).
60. Psalm 110:2 The Messiah is the Lord’s regent over his emerging kingdom.
61. Psalm 110:3 Yours is royal dignity . . . I have begotten you: this is the usual Catholic translation and comes from the revised Latin Vulgate, which is based on the ancient versions. The current Hebrew is obscure and seems to be corrupt. Before the daystar: when the sun had not yet been created, i.e., from all eternity. Like the dew: in a secret, mysterious manner. Hence, the Messiah and Son of God existed before the dawn of creation in eternity.
    The Hebrew is translated as follows: “Your people will volunteer freely / on your day of battle. / In holy splendor, from the womb of the dawn / the dew of your youth is yours.” It refers to numerous royal troops at the Messiah’s command. The people come voluntarily on the day of battle, as in the days of Deborah (see Jdg 5:2, 9). They consecrate themselves, are fully prepared, and place themselves at his service. They will be as abundant as the dew at dawn. The image is close to those of Paul about “living sacrifices” (Rom 12:1) or a life poured out like a “libation” (Phil 2:17). It should be noted that, even not considering the linguistic difficulties that argue against this reading and the fact that the Septuagint of pre-Christian times already confirms the text of the Vulgate, the Hebrew reading does not fit the great theme of the psalm as well as the Latin translation does. Every connection with the central thought that speaks of the royal and priestly dignity of Melchizedek is missing.
62. Psalm 110:4 The prophet-psalmist pronounces a second divine oracle, guaranteed by an oath. The Lord makes his king his chief priest for life, according to the order and image of Melchizedek. There are three main points of resemblance between Melchizedek and Christ. Both are kings as well as priests, both offer bread and wine to God, and both have their priesthood directly from God (see Gen 14:18; Heb 7). For a prophetic vision of the glorious union of the Messiah-Priest, see Zec 6:13; for the New Testament application, see Heb 5:6-10; 7:22. Forever: perhaps alluded to in Jn 12:34.
63. Psalm 110:5 The Lord stands forth at your right hand: when the king goes out to battle, the Lord, as the Master of the universe, is right with him, and crushing the foes.
64. Psalm 110:6 He: the Messiah-King. Filling their land with corpses: gory imagery symbolizing full victory (see Ps 2:9; Rev 19:11-21) when God’s judgment comes to pass.
65. Psalm 110:7 Figurative language of uncertain meaning. Some see an allusion to a rite of royal consecration at the spring of Gihon (see 1 Ki 1:33, 38). Others see an image of the Messianic King bowing down in humility to drink of the waters of divine assistance before moving on to more victories (see Isa 8:6; Jer 2:13, 17f).
66. Psalm 111:1 A sage sets forth the essence of the religion of Israel: the Lord has delivered his people in order to conclude a covenant with them and to reveal his will to them. The author contemplates the divine “righteousness” (v. 3), i.e., everything the Lord has done in favor of his chosen ones, the wonders that in some way are renewed when they are recalled in the liturgy (v. 4): the miracle of the manna and the quail (v. 5), the gift of the Promised Land (v. 6), and the stability of the laws of the world and the moral order (v. 7). The sages who pursue this meditation and observe the law will be enabled to understand who God is: holy and redoubtable, compassionate and tender, so that they may render thanks to him.
    In praying this psalm, we should keep in mind that the wonders to which it alludes are only a pale figure of the wonders that the Father has accomplished through, and in, his Incarnate Son on behalf of his new people, the Church (see Jn 5:20). After various physical cures and raisings from the dead, God works the glorious Resurrection of his Son and our own spiritual resurrection in him (see Eph 2:5f).
67. Psalm 111:1 Heart: see note on Ps 4:8. Council of the upright: probably a circle of friends and advisors, as in Ps 107:32. In the assembly: in the temple (see Ps 149:1).
68. Psalm 111:2 Works of the Lord: sometimes his deeds, as in verse 6, but more often the things he has made (the heavens, Pss 8:4; 19:2; 102:26; and the earth, Ps 104:24). Made “by . . . wisdom” (Ps 104:24), these lend themselves to meditation and lead to delight.
69. Psalm 111:3 Deeds: probably his providential acts as in Deut 32:4. We should keep in mind that, as Isa 45:9-13 indicates, God’s creation and providence are of one piece. Righteousness: as embodied in his deeds.
70. Psalm 111:4 Won renown for his wonders: by the celebration of annual feasts (see Ex 23:14), notably the Passover (for Christians, see 1 Cor 11:23-26). See also note on Ps 9:2. Gracious and compassionate: classic description of the meaning of God’s name (see Ps 103:8; Ex 34:6f).
71. Psalm 111:5 Food for those who fear him: probably a reference to the manna in the desert (see Ex 16:1ff), which in the New Testament is seen as a type of the Eucharist (see Jn 6:31-33, 49-51). The entire verse may also refer to God’s giving of our daily bread (see Mt 6:11) and his daily forbearance. His covenant: see Ps 105:8-11.
72. Psalm 111:6 Lands: literally, “inheritance, heritage.”
73. Psalm 111:7 There is complete harmony between what God does and what he says, between the works of his hands and his commandments.
74. Psalm 111:9 This verse recalls the miracles of the Exodus and the theophany at Sinai. Name: see note on Ps 5:12.
75. Psalm 111:10 The fear of the Lord is the beginning of wisdom: the motto of the Wisdom writings (see Job 28:28; Prov 1:7; 9:10; Eccl 12:13; Sir 1:18, 24; 19:17). Here it refers to God especially as Creator, Redeemer, and Provider.
76. Psalm 112:1 This psalm provides the same literary characteristics as the preceding one and most likely stems from the same unknown author. By their theme the two chants complete one another. The first celebrates the divine perfections and works, while the second sings of the virtues and deeds of the true righteous person and the happiness he attains.
    The ancients believed that the man who faithfully observed the law and was solicitous of his neighbor was assured prosperity, posterity, and renown. In this psalm a sage once again praises the righteous in these terms, but he adds another more mystical religious sentiment. In effect, applying to the righteous the qualities that the preceding psalm attributed to the Lord, he wishes to show that by dint of placing his delight in the will of the Lord, the righteous man ends up resembling him. Hence, the law is not a burden imposed from without, but a power that transforms the heart. To obey is to let oneself be invaded by the sentiments of God: mercy, tenderness, and righteousness. Is there any other source of happiness?
    This psalm is also very suitable for describing the Christian ideal, the perfection we must achieve in the steps of the Master and the happiness we will find therein.
77. Psalm 112:1 Blessed is the man who follows unswervingly God’s will and call. Blessed: see note on Ps 1:1. Fears the Lord: see note on Ps 15:2-5.
78. Psalm 112:2 The upright man is blessed in his children and brings blessings on them (see Pss 37:26; 127:3-5; 128:3).
79. Psalm 112:3 Wealth and riches: see Pss 1:3; 128:2. His righteousness: i.e., his happiness, his successes, and his well-being. There is a tacit comparison of the upright person’s righteousness to God’s (they both endure forever: see Ps 111:3b). Some scholars translate the word “righteousness” as “generosity,” claiming that the original meaning of the Hebrew word in a later period of the language also acquired the meaning of “liberality, almsgiving” (see Sir 3:30; 7:10; Mt 6:1f).
80. Psalm 112:4 The goodness of the righteous man overflows to others. He acts in the same way as God does (see Ps 111:4b). This is brought out more clearly by the older Catholic rendition: “He dawns through the darkness, a light for the upright; / he is gracious and compassionate and righteous.”
81. Psalm 112:5 Future bodes well: i.e., well-being and prosperity await him (see Ps 34:9-15). Good is also the quality of the righteous man. He is good in that he is generous (see Pss 34:9-11; 37:21). Just as all the Lord’s works are “faithful and right” (see Ps 111:7), so the upright man conducts his affairs with justice.
82. Psalm 112:6 The righteous man observes the commandments of God that are “established forever and ever” (Ps 111:8); hence “he will never be swayed” (Ps 112:6) and has no fear (v. 7), for his heart is tranquil (v. 8). His trust is in the Lord in spite of bad news, reasons to be afraid, or problems with others (vv. 7-8).
83. Psalm 112:9 As God’s name is held in holy awe (see Ps 111:9), so the righteous will be held in honor. Paul uses this verse to support the principle that “if you sow generously, you will reap generously as well” (2 Cor 9:6, 9). Horn: here symbolizes dignity.
84. Psalm 112:10 The only alternative way of life to that of the righteous is bitter, transient, and futile.
85. Psalm 113:1 The Hallel (“praise”) psalms are found in three separate collections: the “Egyptian Hallel,” also known as the “Little Hallel” (Pss 113–118), the “Great Hallel” (Pss 120–136), and the “Concluding Hallel” (Pss 146–150). The Egyptian Hallel and the Great Hallel (most of which are pilgrimage psalms: Pss 120–134) were sung during the annual feasts (see Lev 23; Num 10:10). The Egyptian Hallel received a special place in the Passover liturgy; by custom Pss 113–114 were recited or sung before the festive meal and Pss 115–118 after it (see Mt 26:30; Mk 14:26). These were probably the last psalms Jesus sang before his Passion. Only the second (Ps 114) speaks directly of the Exodus, but the themes of the others make it an appropriate series to mark the salvation that began in Egypt and would spread to the nations. The concluding Hallel psalms (Pss 146–150) were incorporated into the daily prayers in the synagogue after the destruction of the temple in A.D. 70.
86. Psalm 113:1 This psalm presents a surprising contrast in the praises of Israel: the acclamation of the glory of the Almighty One attains its summit, and certitude becomes even stronger that God is near to the lowly. His tenderness reaches those whom the powerful of the earth regard as nothing. The God of justice reverses established situations, as both the canticle of Hannah (see 1 Sam 2:4-8) and the Magnificat of Mary (see Lk 1:46-55) attest with equal intensity. In celebrating the salvation of the humiliated poor man and the abandoned woman, Israel keeps alive the hope of a wondrous renewal in the Messianic age (see Pss 76; 87; Isa 49:21; 54:1-8).
    In praying this psalm, we are aware that the New Testament provides us with new motives for praising God the Father for the great condescension he manifests toward Zechariah, Mary, and those known as the poor of Yahweh. We can also chant this psalm in honor of the glorified Christ. Exalted by his Father above every earthly power and introduced by him into divine glory (Phil 2:9-11; Heb 2:7-9), Christ shows himself to be incomparable by uniting to his supreme transcendence an astonishing condescension. It was toward the poor and lowly that he stooped during his public ministry, eating and drinking with them (see Mk 2:16), offering them the kingdom of God (see Mt 5:3-12) with its mysteries (see Mk 4:11), and making them the princes of his new people (see Mk 3:13-19). It is on the poor and the weak in the eyes of the world that he continues to confer his spiritual riches and powers (see 1 Cor 1:26-28).
87. Psalm 113:1 Servants of the Lord: the Lord’s loyal people, together with the priests and the Levites, come together to worship the Lord. These are all those who know “the name of the Lord” (v. 3; see Ps 50:1; Zep 2:11; Mal 1:11). Name: see note on Ps 5:12.
88. Psalm 113:2 The name of the Lord is to be proclaimed so that every generation may remember what he has done and how he has revealed himself (see Ex 3:16). This praise is to extend in time (forevermore) and in space (from the rising of the sun to its setting, i.e., from the east to the west; see Mal 1:11).
89. Psalm 113:4 The psalmist calls attention to the contrast: the exalted rule of the Lord and his accommodation to the needs of his people. Over all the nations: and by implication over all their gods (see Pss 95:3; 96:4f; 97:9). Over the heavens: i.e., above all creation.
90. Psalm 113:7 The Lord does not ally himself with the high and mighty but takes care of the poor and needy by transforming them from outcasts of society (the dust, see Isa 47:1, or rubbish heap, see Lam 4:5) into those who have a position of prominence (with the princes of his people, v. 8; see 1 Sam 2:8; Job 36:7). The afflicted man will be accorded recognition, and the oppressed woman will be given honor.
91. Psalm 113:9 Barren woman: a barren wife was considered cursed by God and a social outcast, a disappointment to her husband, to other women, and especially to herself (see Gen 16:2; 20:18; 1 Sam 1:6; 2:5; Lk 1:25). The Lord blesses her with children (see Ps 115:14; Isa 48:19; 54:1-3). Alleluia: i.e., “Hallelujah” or “Bless [or praise] the Lord”; it probably was once the first line of Ps 114.
92. Psalm 114:1 By reason of its literary composition and poetic inspiration, this poem constitutes a little masterpiece. Felicitously, the poet personifies, herein, the elements of nature led in a dance by God during the Exodus, to make them keen-eyed witnesses of the Lord’s triumphal march at the head of his people. Israel belongs so strongly to God that it is like his sanctuary and his domain (v. 2). On an epic and triumphal tone, the people underline the time beyond compare when God established this destiny for them: it is the great adventure of their deliverance.
    When the Lord passes by with his people, the sea and waters flee (see Ex 14:15-31; Jos 3:7-17), Sinai thunders and smokes (see Ex 19:16-18), the source springs forth in the desert rocks (see Ex 17:1-7; Num 20:1-13). These remembrances of the Exodus are like the prelude to the upheaval of the universe announcing the coming of God at the end of the earthly ages.
    We can pray this psalm in union with the Church ceaselessly meditating on and celebrating the privileged hour of her beginnings: the Passover of Christ that opens up for humankind a destiny of salvation in a new Exodus. Nature bows down before the divine Pioneer of this Exodus. The waters become calm and peaceful in the Sea of Galilee at a word from him: “Be still!” (Mk 4:39), while the mountains tremble at the moment of his Death and Resurrection (Mt 27:51; 28:2), as well as at the moment of his great interventions in history (see Rev 11:19; 16:18).
93. Psalm 114:1 The deliverance from a foreign country was only a preamble to the greater deeds: the election of the chosen people and the making of the covenant on Sinai. Judah, the province of the tribe of that name, became the sanctuary of God and all Israel his kingdom; it was a theocracy, a priestly kingdom (see Ex 19:3-6; Jer 2:3). This was a grand event prefiguring the redemption to come and the birth of the Church.
94. Psalm 114:3 The wonder of Israel’s election as the People of God has its effect on the world of nature. The Red Sea and the Jordan River scurry around to make way for their Creator, and the mountains and hills are all animated and agog at his majestic coming (see Pss 18:8-16; 68:8ff; 77:17-20; Jdg 5:4f; Hab 3:3-10).
95. Psalm 114:5 The psalmist calls upon the Red Sea, the Jordan, and the mountains to bear witness to the great event when God established his kingdom on earth.
96. Psalm 114:7 The God of Israel (Jacob) is none other than the Lord of the universe (see Ps 97:4-6; Rev 20:11). He is still providing streams of blessings for his people as he did at Kadesh, at the waters of Meribah (see Ps 107:35; Ex 17:6; Num 20:8; Deut 8:15; 1 Cor 10:4) and also at the return from the Exile, prefigured by the Exodus and Conquest (see Isa 41:15ff; 42:15; 43:20). On the symbolism of the waters, see Pss 46:2-7; 110:7.
97. Psalm 115:1 This psalm was probably used in the course of a celebration of the covenant, with choir and soloists in turn voicing their confidence in the Lord. Ridiculing the jerry-built gods venerated by the pagans, the community professes its attachment to the one true God, from whom it hopes to receive prosperity. The formulas are brief and striking, with a captivating rhythm; the satire against idols has the flavor of a popular caricature. This simple prayer is at the service of a deep and demanding religious thought and turns into praise. After the Exile, such a clear credo was needed for the community of Jerusalem and for the communities of the dispersion who all coexisted with pagan civilizations that welcomed countless gods. Today, it is still necessary for us to depart from idols fashioned according to our tastes and desires and to turn to the one true God.
    We can pray this psalm for the Church, the new Israel, who often experiences profound misfortunes and oppressions that seem to proclaim her inferiority and impotence before earthly powers and their satanic idol. We can beg Christ the Lord to intervene to restore the renown of the Church and especially his own in the world.
98. Psalm 115:1 A song in praise of the living God who is faithful to his people and in derision of the pagan idols who are lifeless.
99. Psalm 115:1 Not to us: God alone is responsible for Israel’s covenant blessings. Name: see note on Ps 5:12. Kindness: see note on Ps 6:5.
100. Psalm 115:2 Where is their God?: implying that God does not help his people (see Pss 42:4, 11; 79:10; Joel 2:17; Mic 7:10).
101. Psalm 115:3 The community expresses the belief that God is supreme and present; everything that happens to Israel, good or bad, is his doing.
102. Psalm 115:4 The theme of this verse is one that is often found in the Old Testament: idols, unlike the God of Israel, do not speak, reveal, promise, or utter any spoken word; ultimately, divine revelation is the difference between the religions made by humans and the true religion of the Lord (see Ps 135:15-18; Deut 4:16; Isa 44:9ff; Jer 10:1ff; Bar 6:7ff).
103. Psalm 115:9 In a litany, the various classes of people express their confidence in the Lord. The threefold division (house of Israel, house of Aaron, those who fear the Lord) occurs elsewhere (see Pss 118:2-4; 135:19f, refers to Aaron and Levi). It is unclear whether the phrase “those who fear the Lord” is a synonym for “house of Israel” (see Pss 34:8, 10; 85:10) or all of Israel (laity as well as priests) or whether it identifies a separate class from the house of Israel, namely the “God-fearers” known as the proselytes in the Old Testament (see 1 Ki 8:41; Isa 56:6) and in the New (see Acts 13:16, 26; 16:14).
104. Psalm 115:12 Utilizing the same group of worshipers as in verses 9-11, the thought moves forward from God’s power to save to his power to enrich. The Lord does not discriminate among his people—all will be the recipients of his blessing. Although they may be put to the test by afflictions of various kinds, the Lord remembers those with whom he has made a covenant (see Pss 98:3; 136:23; Isa 49:14f) and delivers them, bringing to fulfillment the promises he has made.
105. Psalm 115:13 The small no less than the great: the outcasts and the powerful. All will be treated alike by the Lord (see Jer 6:13; 16:6; 31:34; Rev 19:5).
106. Psalm 115:14 Through these words of blessing, the Lord renews his promise that Abraham’s descendants will increase without end (see Ps 127:3-5; Deut 1:11; Isa 54:1-3; Zec 10:8-10).
107. Psalm 115:16 The psalmist concludes with a short hymn of praise. In so doing, he reminds his people that they have been given the earth to enjoy and care for, while praising the Lord.
108. Psalm 115:17 The psalmist stresses that the dead cannot praise the Lord; for, according to the idea of the ancients, in the netherworld the souls of the dead had a kind of shadowy existence with no activity or lofty emotion and could not offer praise to God. Silence: a euphemism for the grave (see Ps 94:17; see also notes on Pss 6:6 and 30:2).
109. Psalm 115:18 Forevermore: some view this as saying that those who serve the living God will themselves live on, unlike the worshipers of lifeless idols (v. 8). This would then add its witness to an afterlife to such passages as Pss 11:7; 16:8-11; 17:15; 23:6; 49:16; 73:23ff; 139:18. Alleluia: i.e., “Hallelujah” or “Bless [or praise] the Lord”; the Septuagint and Vulgate add this line as the opening of Ps 116.
110. Psalm 116:1 Countless are the distresses of human beings and countless too are the deliverances worked by God. This psalm adapts itself to diverse situations; every believer knows the mortal dangers from which the Lord has extricated him in order to bring him to the joy of his presence. In a praying community, all can give thanks. In thanking the divinity it was the custom in the ancient East to pour a cup as a libation, i.e., the “cup of salvation” (that has been granted) (v. 13). The Jews certainly practiced a similar rite during the “peace offerings” (see Lev 7:11ff). By this act of thanksgiving, the Israelites publicly bore witness that God had saved them; this is the loftiest expression of their religion.
     It is also the loftiest expression of the Christian religion. It was certainly in this spirit that Jesus recited this psalm with his disciples after having instituted the Eucharist (see Mt 26:30). Who else could have fully relied on God even through the moment of his death? Once this psalm became the prayer of Jesus on the night in which he was betrayed, it proclaimed the hope of a life and a joy that are everlasting. The priest who mystically offers the divine victim anew still says: “We offer to you, God of glory and majesty . . . the cup of eternal salvation” (Eucharistic Prayer I) and “We offer you, Father, . . . this saving cup” (Eucharistic Prayer II).
     In the Hebrew text, this psalm is a single psalm, as the sense requires; in the Septuagint and Vulgate, it is two distinct psalms: Pss 114 (comprising vv. 1-9); 115 (comprising vv. 10-19).
111. Psalm 116:1 The psalmist expresses love for God who has heard his prayer. For a similar expression of God’s care and people’s love of him, see 1 Jn 4:19: “We love because [God] first loved us.”
112. Psalm 116:2 On the day when I called out to him: see Pss 4:4; 31:23; 34:5; 138:3. Another possible translation is: “I will call on him as long as I live.”
113. Psalm 116:3 Bonds of death: see note on Ps 18:6.
114. Psalm 116:4 Name: see note on Ps 5:12.
115. Psalm 116:6 Little ones: just like the “poor,” the “little ones” are those who depend on and trust only in the Lord (see Ps 34:7). They have a poverty of spirit, not simply of money. Just as the Spirit of God worked on the primeval darkness to produce all that exists, so the Lord works on his little ones to produce all that is good for them.
116. Psalm 116:8 The psalmist here spells out salvation in terms of earthly well-being, but in words that are true at the deepest level (see, e.g., Rom 8:10f; 2 Cor 6:10; Jude 24). Soul: see note on Ps 6:4.
117. Psalm 116:9 The land of the living: reference to this life or to the temple (see Pss 52:7; 116:9; Isa 38:11), where the God of life is present; the psalmist is speaking of the world of the living as opposed to the world of the dead.
118. Psalm 116:10 I believed; therefore, I said: the psalmist kept faith even in the darkest times (see 2 Cor 4:13 where this text is cited).
119. Psalm 116:11 All men are liars: the psalmist avers that his enemies are telling falsehoods about him (see Pss 5:10f; 35:11, 15; 109:2-4), because all people are liars. He could also be alluding to the fact that all people offer only a false hope of deliverance. These words are cited in Rom 3:4.
120. Psalm 116:13 The cup of salvation: probably the libation of wine poured out in gratitude for one’s deliverance (see Ex 25:29; Num 15:1-10). These words are used at Mass in Eucharistic Prayer I and II, as indicated in the note on Ps 116. Name: see note on Ps 5:12.
121. Psalm 116:14 Vows: see note on Ps 7:18.
122. Psalm 116:15 Precious . . . is the death: the psalmist indicates that God consents to the death of his faithful only with difficulty (see Isa 43:4), for death was regarded as taking away their relationship with him (see Pss 6:6; 72:13; 115:17). Some versions interpret this passage according to the dogma of the resurrection: “the death of his faithful ones has worth in the eyes of God.” See the analogous expression, “Their blood is precious in his sight” (Ps 72:14).
123. Psalm 116:16 Child of your handmaid: see note on Ps 86:16.
124. Psalm 116:19 Alleluia: i.e., “Hallelujah” or “Bless [or praise] the Lord”; the Septuagint and Vulgate add this line as the opening of Ps 117.
125. Psalm 117:1 This psalm is a short invitatory earnestly exhorting all peoples to praise the Lord, the God of Israel, for the signal kindness and faithfulness that he manifests toward his people. His goodness toward Israel should inspire admiration and enthusiastic praise among foreigners, who are simply witnesses of his wonders (see Sir 36:1-4; Ezek 36).
     Since God’s kindness and faithfulness are manifested much more forcefully in the life of the Church than in the history of Israel, all people should on that account give more enthusiastic praise to the heavenly Father. Enabling his Son to vanquish his enemies (the devil and death), the Father fills him with divine riches (eternal life in glory, joy, peace, beatitude, royalty). And he has done the same for the Church and her members. Praise of God is to be unanimous (see Rom 15:11).
126. Psalm 117:1 All nations and peoples are called to praise the Lord (see Pss 47:1; 67:4-6; 96:7; 98:4; 100:1-3; see also note on Ps 9:2). This verse is cited in Rom 15:11.
127. Psalm 117:2 Universal praise is owed to the Lord because of his fidelity to his people. He has shown them constant kindness and faithfulness, that is, faithful love. Indeed, his love is not only great in depth and height (see Rom 5:20; 1 Tim 1:14) but also lasting (see Ps 89:29); see also note on Ps 6:5. In Christ, the love of God has been even more powerfully shown both to Jews and to Gentiles so that all might praise him for it (see Rom 15:8ff). Alleluia: i.e., “Hallelujah” or “Bless [or praise] the Lord”; the Septuagint and Vulgate add this line to open Ps 118.
128. Psalm 118:1 This psalm brings to a close the Egyptian Hallel. As the procession of pilgrims goes up to Jerusalem for the Feast of Tabernacles (vv. 15, 27; see Lev 23:39-43), the celebrants and the crowd conduct a dialogue, the rhythm of which is determined by the stages of the journey. The procession starts out with a familiar refrain (vv. 1-4) and proceeds while singing a hymn of thanksgiving (vv. 5-18); it arrives at the gates of the temple that has been rebuilt (v. 19) and has become the sign of Israel’s renewal after the Exile (vv. 22-24) where the priests respond to the acclamations of the people by blessing them (vv. 25-27). Finally, with palms in hand the procession reaches the sanctuary, whose courts are illumined, and the liturgy takes place with the most solemn thanksgiving (vv. 28-29).
     Songs of thanksgiving such as this one called to mind the entire history of Israel, from past to present. Israel is ceaselessly put to the test, humbled, and then delivered, and in this very experience, it discovers its calling to be a people that bears witness to God in the midst of the nations and to be the capstone of the world (v. 22).
     Jesus makes this calling his own (see Mt 21:42), and the apostles speak of it in their preaching (see Acts 4:11; 1 Pet 2:4-7). For them this psalm expresses in advance the mystery of Christ who is rejected and then exalted and who is the foundation stone of the new People of God (see 1 Cor 3:11; Eph 2:20). This festal song soon became popular; we find the crowd spontaneously singing it on Palm Sunday to greet Jesus as the envoy promised by God (v. 26; see Mt 21:9; Jn 12:13). We find this same acclamation in the Sanctus of the Mass; in all the liturgical families, the psalm has become an Easter song.
129. Psalm 118:1 The liturgical call to praise that begins the procession. All Israel had benefited from God’s goodness and kindness, i.e., the congregation of Israel, the priests (house of Aaron), and those who fear the Lord (see note on Ps 115:9-11). Now the people of God’s kingdom (Ps 114:1; Ex 19:5-6) and the priests, the descendants of Aaron, are called to profess that the Lord is King and that he is good and kind in standing behind his covenant.
130. Psalm 118:1 A conventional call to praise (see Pss 105–107). Kindness: see note on Ps 6:5.
131. Psalm 118:4 Israel . . . house of Aaron . . . those who fear the Lord: see note on Ps 115:9-11.
132. Psalm 118:5 A song of thanksgiving for deliverance of the whole nation voiced by a single individual. Some believe the speaker is a king, others opt for Israel as a corporate body, and still others for a priest/Levite. In any case, the worshiper does a good job in reciting the deeds God worked in response to the prayers of his people in affliction.
133. Psalm 118:8 All should be ever mindful of the motto learned through experience that it is better to have confidence in the Lord than to rely on flesh and blood (see Ps 33:16-19; see also Pss 62; 146).
134. Psalm 118:10 The fury of the assault recalls the attacks experienced by Jesus at his trial (see Lk 22:63—23:25) and even during his public ministry (see Lk 11:53f). Name: see note on Ps 5:12.
135. Psalm 118:14 This verse is an exact quotation from the song of victory at the Red Sea (see Ex 15:2) and is echoed in verses 15 (“right hand”) and 28 (“extol you”). Hence, God’s saving acts throughout history bear the stamp of the Exodus events (see 1 Cor 10:6) culminating in the work of Christ (see Lk 9:31: “his departure [literally, ‘exodus’], which would come to pass in Jerusalem”).
136. Psalm 118:17 Live and recount: see note on Ps 6:6.
137. Psalm 118:19 The procession has arrived at the gates of the rebuilt temple; all the righteous may enter and give thanks.
138. Psalm 118:22 The community of the righteous join in with thanksgiving. They praise the Lord because he has given prominence to his suffering servant Israel like a cornerstone. It was rejected by the worldly powers but has been made the cornerstone for God’s salvation of the world in the Messiah. These verses allude to Isa 8:14; 28:16; Jer 51:26; Zec 3:9; 4:7, passages that are interpreted in a Messianic sense. Israel is here a type of Christ, in whom these words have been most eminently fulfilled (see Mt 21:42 par; Acts 4:11; Rom 9:33; 1 Cor 3:11; Eph 2:20; 1 Pet 2:7).
139. Psalm 118:24 This is the day that the Lord has made: the day given by the Lord in which joy and jubilation are appropriate, the day of thanksgiving and rejoicing because of the wondrous deed of the Lord (vv. 22-23; see Ps 71:17; Jer 32:17, 27), the day of salvation. Used by the Liturgy as an antiphon for the Easter Season, this phrase identifies the “day” as that of Christ’s Resurrection.
140. Psalm 118:25 O Lord, grant us salvation: the Hebrew for this cry has come into English as “Hosanna.” The crowd takes it up on Palm Sunday (see Mt 21:9; 23:39; Mk 11:9; Jn 12:13). It has become part of the Sanctus at Mass.
141. Psalm 118:26 Blessed is he who comes in the name of the Lord: words used in the Gospels to welcome Jesus entering the temple on Palm Sunday (see Mk 11:9 par).
142. Psalm 118:27 The people respond to the blessing by confessing that the Lord alone is God. He has made his light shine upon them, protecting them from the darkness of great trials (e.g., famine, war, and exile; Ps 43:3). Accordingly, they are here renewing their commitment to the Lord in a formal liturgical celebration. The horns of the altar: the four corners of the altar of burnt offerings (see Ex 27:2; 38:2; Lev 4:25, 30, 34).
143. Psalm 118:28 The psalm concludes with the community’s affirmation that the Lord alone is God, similar to the confession of Moses (see Ex 15:2). Kindness: see note on Ps 6:5.
144. Psalm 118:29 This longest of the psalms is a monumental literary piece consisting of twenty-two strophes, each containing eight verses (sixteen lines) and each beginning with a letter of the Hebrew alphabet that is repeated at the beginning of each pair of verses. Each strophe is a unit, but does not have a close connection with the strophe that precedes or follows. The whole is a free-flowing meditation, now sad, now joyous, now peaceful, now passionate. It is a reflection and a prayer in which the author, a sage and a mystic who draws his inspiration from the Prophets and Deuteronomy, converses with God and voices his deepest feelings: love of true wisdom, attachment and fidelity to the word of God in spite of weakness and obstacles; desire to better understand and live the truth; joy of outdoing oneself to follow the will of God manifested in the law.
     In practically every verse, there is the word “law” or some equivalent. We can point to eight such terms—four with a more juridic nuance (statutes, precepts, decrees, commands or commandments) and four with a more religious nuance (law, promise, word, laws, or judgments). These terms introduce us into the heart of the psalm, for they signify less an ensemble of laws to observe than the word of God, which sometimes ordains and judges and sometimes reveals and promises. It is a psalm of spiritual intimacy, of love for God (which means doing his will). In meditating on the law, believers contemplate above all the visage of God and let themselves be transformed in the very depths of their hearts. Such observance becomes liberty. Understood in this fashion, the law proclaims to us Jesus Christ, the living revelation of God, given to human beings to lead them to the Father: “I am the way, and the truth, and the life” (Jn 14:6).
145. Psalm 119:1 Introduction to the entire psalm that stresses the theme: instruction in godly wisdom.
146. Psalm 119:1 A beginning analogous to those of Pss 1:1-2; 112:1 (see Ps 101:6; Mt 5:3ff). The word law and its synonyms are to be taken in the widest sense of revealed teaching, as transmitted by the Prophets. Blessed: see note on Ps 1:1.
147. Psalm 119:2 This verse makes explicit what is implicit throughout the psalm: Scripture is revered because it consists in God’s statutes; it is God that his servants seek and not the book for its own sake.
148. Psalm 119:3 Ways: although the Hebrew for this word occurs infrequently in this psalm, it is found often in Deuteronomy and elsewhere. There it refers to the requirements of God’s covenant (see note on Ps 25:4-7).
149. Psalm 119:4 Those who obey God’s law have a right to hope that he will come to their assistance.
150. Psalm 119:9 The love for God’s word is love for God, expressed in one’s attitude of heart, in actions, and in words. With his entire being the godly person seeks God and delights in his will. Such a sublime teaching can lead a young man to keep his way pure.
151. Psalm 119:10 The psalmist seeks the God of the law and the promises; he meditates on the latter only because they constitute God’s word of life for him. Heart: see note on Ps 4:8.
152. Psalm 119:11 Treasure your word in my heart: Proverbs 2:10-12; Col 3:16 show that those whose hearts are steeped in the word of God are educated by God.
153. Psalm 119:17 In difficulty and distress, the Lord and his word are a comfort to the godly. God’s blessing comes to those who submit to his law, but his curse comes to those who stray deliberately from his revealed will.
154. Psalm 119:17 I may live: here the psalmist is speaking of living in its fullest sense of happiness, security, prosperity—a frequent theme in Ezekiel (Ezek 3:21; 18; 33; see Ps 133:3)—and, of course, fellowship with God (see Pss 16:11; 36:10; Deut 8:3).
155. Psalm 119:19 Though the psalmist is a stranger (or wayfarer) on earth, he is the guest of God to whom the whole universe belongs; he will learn from the Lord how to conduct himself (see notes on Ps 39:13, 13-14).
156. Psalm 119:21 The arrogant: enemies of God and his faithful who act as though they are a law unto themselves (see notes on Pss 73:4-12 and 86:14; see also Isa 13:11; Mal 3:19). They are the accursed, i.e., ready for God’s judgment.
157. Psalm 119:25 Whether in distress or in prosperity, the psalmist is determined to remain close to God’s law. In adversities, he becomes more teachable and his spirit is renewed in him, for the word of the Lord has the power to comfort. In prosperity, he enjoys a freedom from anxiety and care that enables him to focus on doing God’s will.
158. Psalm 119:25 Lies prostrate in the dust: see note on Ps 44:26.
159. Psalm 119:30 Godliness is nicely summed up by the three opening verbs: choosing (see Heb 11:25), clinging (see Acts 11:23), and running (see Phil 3:12-14). Heart: see note on Ps 4:8.
160. Psalm 119:33 Since God alone can interpret his revelation (teach [it], v. 33), the psalmist prays that God will instruct him in his law (see Ps 25:4). He asks the Lord to provide spiritual direction and motivation to direct his steps (see Prov 4:11-19) and incline his heart (see Ps 141:4) to do the divine will.
161. Psalm 119:33 And I will follow it to the end: another possible translation is: “I will keep it as a reward” (see Ps 19:12; Prov 22:4). In both translations the godly person finds his joy in doing the will of God.
162. Psalm 119:34 The desire for understanding often voiced in this psalm conforms to the ideal of the sages of Israel. Heart: see note on Ps 4:8.
163. Psalm 119:38 That you may be feared: as a result of the saving acts that the Lord does in accord with his promises, he is acknowledged as the one true God and feared (see Ps 130:5; 2 Sam 7:25f; 1 Ki 8:39f; Jer 33:8f). Another possible translation is: “Fulfill the word you have spoken / to the servant who fears you.”
164. Psalm 119:41 Here the psalmist, as it were, gives Christians what is needed for them to fulfill their desire to “proclaim [the Lord’s] word with all boldness” (Acts 4:29). In order to be spoken, the word must first be appropriated (v. 41), trusted (v. 42f), obeyed (v. 44), sought (v. 45), and loved (v. 47f).
165. Psalm 119:41 Kindness: see note on Ps 6:5.
166. Psalm 119:43 Do not remove from my mouth the word of truth: for it will enable the psalmist to respond to the insults and calumnies to which he is subjected (see vv. 61, 85, 95, etc.).
167. Psalm 119:45 Sought your commands: the psalmist strives to understand the meaning of the Scriptures and make them his rule of life (see vv. 94, 155; see also Ps 111:2; Ezr 7:10; Sir 51:23; Isa 34:16). Such a study is at the origin of the Midrashic literature.
168. Psalm 119:48 I lift up my hands: as a sign of veneration and praise (see Pss 44:20; 63:4; 134:2; Neh 8:6).
169. Psalm 119:49 The word of God provides hope and consolation even in suffering. The psalmist observes the commandments of the Lord because in them he finds life, restoration, and consolation.
170. Psalm 119:51 The arrogant: see note on v. 21.
171. Psalm 119:55 Name: see note on Ps 5:12.
172. Psalm 119:57 The Lord is the portion of the psalmist, and it is God’s law that fills the earth with joy and security. Hence, far from regarding obedience as a crushing, disagreeable burden, the psalmist considers it a happy lot, a privileged destiny, and a signal favor.
173. Psalm 119:57 My portion . . . your words: another possible translation is: “You are my portion, O Lord; / I promise to keep your words.” A familiar formula of trust (see Pss 16:5; 73:26 and note; 142:5).
174. Psalm 119:58 Heart: see note on Ps 4:8.
175. Psalm 119:64 The earth overflows with your kindness: an exclamation of God’s cosmic love; the world of creation witnesses to his love (see Pss 104:10-30; 136:1-9). For other glimpses of the world as God’s handiwork and kingdom, see Pss 24:1; 33:5; Isa 6:3; Hab 2:14; 3:3.
176. Psalm 119:65 The psalmist ascribes goodness to God in his past and present dealings, to the positive values of the trials God sent him, and to the ultimate value of God’s law and divine teaching.
177. Psalm 119:67 Afflicted: through God’s doing (see note on vv. 25-32).
178. Psalm 119:69 The arrogant: see note on v. 21. Heart: see note on Ps 4:8.
179. Psalm 119:70 Gross and insensitive: literally, “fat as grease,” i.e., incapable of understanding divine things (see Pss 17:10; 73:7; Isa 6:10; Jer 5:28).
180. Psalm 119:73 The psalmist declares his experiential knowledge of God, of his kindness and compassion. He asks God to give the arrogant their just deserts and so enable the godly to be encouraged and rejoice at God’s vindication.
181. Psalm 119:73 Your hands have created and formed me: see Deut 32:6; Job 10:8; Zec 12:1. Grant me understanding: so that the psalmist can carry out what God willed in forming him.
182. Psalm 119:76 Kindness: see note on Ps 6:5.
183. Psalm 119:78 The arrogant: see note on v. 21.
184. Psalm 119:80 Heart: see note on Ps 4:8.
185. Psalm 119:81 This last strophe of the first part of the psalm brings to a climax the psalmist’s need for God. In extreme distress, he looks to the Lord for his salvation as promised in his word, urgently calling upon him to come to his aid and effect justice upon the arrogant who wrong him.
186. Psalm 119:81 Soul: see note on Ps 6:4.
187. Psalm 119:82 My eyes fail: see note on Ps 6:8.
188. Psalm 119:83 Like a smoke-filled wineskin: the psalmist feels as brittle and useless as tanned hides holding wine that are placed near the fireplace.
189. Psalm 119:84 How long . . . wait?: literally, “How many are the days of your servant?” i.e., the psalmist does not have too much time for God to delay in punishing his persecutors. Pass judgment on my persecutors: see note on Ps 5:11.
190. Psalm 119:85 The arrogant: see note on v. 21.
191. Psalm 119:88 Kindness: see note on Ps 6:5.
192. Psalm 119:89 Like the first three verses of the first half of the psalm, these first three verses of the second half teach a general truth: there is constancy and order in all of creation, reflecting the faithfulness of the Lord (see Pss 89:3; 104; 147:7-9). Nature serves and abides by the word and the laws of the Lord (see note on Ps 93:5).
193. Psalm 119:89 This verse is an echo of Prov 8:22ff where divine wisdom is presented as a living being existing from all eternity (see Wis 7:22—8:1; Isa 40:8).
194. Psalm 119:92 The psalmist confesses that if through God’s law he had not found meaning in the experience of his affliction, he would have perished. Therefore, no matter what his persecutors do, he will not forget God’s precepts because they give order and preservation of life. For he knows that just as there are laws for the order in nature, so also are there laws for human conduct.
195. Psalm 119:96 Everything on earth is limited; perfection belongs only to God and his commands.
196. Psalm 119:97 God’s law is heavenly wisdom, which is far greater than earthly wisdom. Meditation on it is a form of devotion to the Lord himself, and hence the psalmist regularly cultivates its practice. God’s words, likened to honey, are sweet only when God’s instruction is received and leads to understanding as well as an obedient life-style.
197. Psalm 119:98 These verses are illuminated by the New Testament, which shows that heavenly wisdom is a gift to “little children,” hidden from the worldly wise (see Lk 10:21; 1 Cor 1:18ff; 2:6-10).
198. Psalm 119:100 The psalmist speaks in the same vein as Elihu (see Job 32:6ff; Wis 4:9). Elders: the aged, taught by experience.
199. Psalm 119:103 Your words are . . . sweeter to my tongue than honey: see Ps 19:11; Job 23:12; Jer 15:16; Jn 4:32, 34.
200. Psalm 119:105 The word of the Lord enlightens the psalmist’s path of life; therefore, he has accepted the covenant and obeys the Lord. Even in affliction, the psalmist has learned to give God willing praise, for his joy and determination to please the Lord are far greater than the affliction that is constantly with him.
201. Psalm 119:105 Your word is a lamp for my feet: the word of the Lord is a guide and life-sustaining source (see Pss 18:29; 97:11; 112:4; Prov 6:23; Jn 8:12).
202. Psalm 119:106 With a solemn vow I have sworn: the psalmist has made a pact to follow God’s laws (see Neh 10:29).
203. Psalm 119:109 I continually take my life in my hands: i.e., my life is constantly exposed to danger, for I am ready to risk it for God (see Jdg 12:3; 1 Sam 19:5; Est C:15 = 4:16; Job 13:14).
204. Psalm 119:111 Heart: see note on Ps 4:8.
205. Psalm 119:113 The ways of the righteous and the wicked are completely divergent. The psalmist dissociates himself from the wicked; he hates the double-minded but loves the law of the Lord. He draws near to God, his refuge and his shield. For, unlike the wicked whom the Lord will discard, the godly have hope in and veneration for the Lord.
206. Psalm 119:113 Hypocritical: those who hesitate between fidelity and infidelity to God (see 1 Ki 18:21); they are “inconsistent in everything [they do]” (Jas 1:8).
207. Psalm 119:119 You discard . . . like dross: the Lord discards evildoers like dross, i.e., the scum that forms in refining precious metals and is discarded (see Jer 6:28-30).
208. Psalm 119:120 My flesh trembles: a reminiscence of Job 4:15; 23:15 (see Ps 88:16). It denotes the dread of the sacred, the fear of the awesome God.
209. Psalm 119:121 The psalmist has entrusted himself to God’s care and done what is just and upright; now he expects the Lord to keep his promise according to which the godly will be relieved of all adversities. He prays to receive understanding and, while affirming his devotion to the Lord and his commands, calls for God to deal justly with the ungodly, who have broken his law.
210. Psalm 119:122 This is the only verse in the psalm that lacks either a direct or an indirect reference to the law of God; some have suggested replacing servant by “word” as a remedy. The arrogant: see note on v. 21.
211. Psalm 119:123 My eyes fail: see note on Ps 6:8.
212. Psalm 119:124 Kindness: see note on Ps 6:5.
213. Psalm 119:127 The psalmist compares the Lord’s commands favorably with pure gold (see Job 22:25; 28:15f; Prov 3:14; 8:10, 19; 16:16).
214. Psalm 119:129 God’s word illumines so that even those not experienced in the realities of life (the simple; see Ps 116; Prov 1:4) may gain wisdom (see Ps 19:8). The psalmist longs to receive, understand, and put it into practice. So great is his zeal for God’s law that he weeps over the continuance of rebellion and transgression on the part of evildoers.
215. Psalm 119:130 The law is a luminous sanctuary that fills souls with its clarity (see Ps 73:16f) when it is explained to them. Explanation: literally, “opening.”
216. Psalm 119:131 Open wide my mouth and sigh: same image as in Job 29:23.
217. Psalm 119:132 The psalmist asks for the Lord’s blessing (see Num 6:24-26), which brings down God’s grace to enable him to direct his steps in accord with the divine law and away from sin and adversity (Ps 119:133-134). He also asks for the Lord’s face to shine on him (v. 135), i.e., to bring him nothing but good in all circumstances of his life; for when God’s face shines on people it brings deliverance and blessings.
218. Psalm 119:132 See Pss 5:12; 25:16; 91:15. Name: see note on Ps 5:12.
219. Psalm 119:135 Allow your face to shine: the psalmist asks God to smile on him with favor (see note on Ps 13:2; see also Pss 67:2; 80:4; Num 6:25).
220. Psalm 119:136 The godly are saddened in the face of evil (see Ezr 9:3ff; Job 16:20; Ezek 9:4).
221. Psalm 119:137 The troubles and disgraces of his holy ones reflect upon the Lord and his word. Hence, the psalmist points out his sad state and prays that the Lord will establish righteousness in his world. Though he is still immersed in troubles, he knows the Lord is faithful and so he wholeheartedly puts his trust in him.
222. Psalm 119:140 Tested through and through: literally, “refined.” God’s word is fire-tried; it is genuine and reliable.
223. Psalm 119:145 The psalmist urgently presents his lament before the Lord to be delivered from adversity. So intense is his longing for this salvation that he prays through the night watches. Even though his foes hunt him down, the Lord is near and will rescue him, for the psalmist keeps the law.
224. Psalm 119:148 Each watch of the night: see note on Ps 63:7.
225. Psalm 119:149 Kindness: see note on Ps 6:5.
226. Psalm 119:150 Although the wicked are closing in on the psalmist, he remains serene, for the Lord is also near to protect him (see Pss 69:19; 73:28). The wicked will get nowhere, for they break the statutes of the Lord (v. 150: are far from your law), which were meant to last forever.
227. Psalm 119:153 The lament becomes more intense as the psalmist prays for deliverance, mercy, and life. By protesting his innocence, bringing up his affliction, and mentioning the perfidy of the wicked, he seeks to move God to act, for he alone can preserve the psalmist’s full enjoyment of covenant life. The fidelity and righteousness of God’s word sustain the psalmist in his belief of total vindication.
228. Psalm 119:154 Redeem me: or “Be my redeemer” (see Pss 19:15; 69:19; 72:13f).
229. Psalm 119:155 The godless haunt the psalmist, for they flaunt the commandments of the Lord. The wicked: see note on v. 21 (“the arrogant”).
230. Psalm 119:158 I regard the faithless with indignation: i.e., they are people who have broken the covenant relationship and whose words and acts are unreliable (see Ps 25:3; Isa 48:8; Jer 5:11; Mal 2:10f).
231. Psalm 119:159 Kindness: see note on Ps 6:5.
232. Psalm 119:160 The word (word . . . righteous judgments) of the Lord is a source of life that never languishes because it is fed by infinite truth that continues forever. Therefore, it can never be exhausted no matter how many drink from this life-giving fountain.
233. Psalm 119:161 Despite the continuation of his adversity, the psalmist rejoices in the promise of the Lord, praising him many times a day for his righteous laws. The godly have peace, for they know that the Lord in his righteousness will vindicate them. While waiting for the great day of salvation, the psalmist keeps his hope alive and follows God’s commands.
234. Psalm 119:161 Heart: see note on Ps 4:8.
235. Psalm 119:164 Seven times: a Hebrew idiom for “many times” (see Ps 12:7; Gen 4:24; Prov 24:16; Mt 18:21f; Lk 17:4).
236. Psalm 119:165 The godly have peace, for, even surrounded by adversity, they are confident of God’s loving care and his promise that they will not stumble (see Prov 4:12; 1 Jn 2:10). Great peace: i.e., complete security and well-being (see Ps 37:11; Isa 26:3, 12; 32:17; 54:13; 57:19).
237. Psalm 119:168 All my ways are known to you: for a similar thought, see Prov 5:21.
238. Psalm 119:169 In this last strophe, the psalmist offers a prayer for the Lord’s salvation. Although his problems have not yet been resolved, he raises the spirit of expectation in those who love God’s word. He prays for complete deliverance so that he may praise his faithful God.
239. Psalm 119:169 The psalmist comes before the Lord with a broken spirit, asking for understanding and deliverance. Looking forward to the moment of redemption, he dwells on the joyful expressions of his thanksgiving.
240. Psalm 119:173 Your hand: a metaphor for God’s powerful deliverance (see Deut 32:39).
241. Psalm 119:174 These final three verses form the conclusion to the whole. They succinctly restate and summarize the main themes.
242. Psalm 119:176 Lost sheep: the Prophets’ theme of lost sheep is here applied to an individual (see Isa 53:6; Jer 50:6; Ezek 34:16; Zec 11:16; Mt 10:6; Lk 15:4; 1 Pet 2:25). For I have not forgotten your precepts: this final line sums up the inner state of the psalmist, who is zealous for the knowledge and practice of the divine law.
243. Psalm 120:1 Human beings are born to be pilgrims in search of the absolute, on a journey to God. We advance by way of stages, from the difficulties of life to the certitudes of hope, from the dispersion of cares to the joyous encounter with God, from daily diversions to inner recollection. The “Songs of Ascents” (Pss 120–134) are prayers for the path we travel as human beings.
     This group of psalms, which forms a major part of the Great Hallel (Pss 120–136: see notes on Pss 113–118), served as a kind of handbook for pilgrims as they went up to the holy city for the great annual feasts (see Ex 23:17; Deut 16:16; 1 Ki 12:28; Mt 20:17; Lk 2:41f). Two other explanations are offered but are regarded as less likely: namely, that they were sung by the returning exiles when they “went up” to Jerusalem from Babylon (see Ezr 7:9), or that they were sung by the Levites on the fifteen steps by which they ascended from the Court of the Women to the Court of the Israelites in the temple. The latter would account for the name “Gradual Psalms” or “Psalms of the Steps” by which they also are known. The name “gradual” may also be assigned to them because of their rhythm, in which every other verse continues the thought of the preceding verse.
244. Psalm 120:1 Ill at ease in a hostile environment, often detested and calumniated because his faith and his law place him apart—such is the pious Jew situated far from Palestine. Sometimes he gets the feeling of living among the savage peoples of the Caucuses and the Syrian Desert (v. 5: “Meshech” and “Kedar”). We can appreciate his desire to return to Jerusalem, the city of his God.
     We Christians have the same kind of feeling of nostalgia to be with God (see 2 Cor 5). Without belonging to the world from which Christ’s call has taken us (see Jn 15:19), we are sent by him into the world. It is in this hostile environment that we must live while continually journeying toward the Father (see Jn 17:15, 18, 24). Thus, we can in all truth make this psalm our prayer when suffering distress caused by the continuous hostile pressure of this world.
245. Psalm 120:2 Lying lips . . . deceitful tongues: see note on Ps 5:10.
246. Psalm 120:3 He: i.e., the Lord. What more will he add to it: the full curse formula was: “May the Lord do such and such to you and add still more to it” (see Ru 1:17; 1 Sam 3:17; 14:44; 25:22; 2 Sam 3:35; 1 Ki 2:23).
247. Psalm 120:4 Sharp arrows . . . red-hot coals: the evil tongue is like a sharp arrow (see Pss 57:4; 64:3; Prov 25:18; Jer 9:8) and a scorching fire (see Prov 16:27; Jas 3:6); but the enemies of the psalmist will be destroyed by the far more potent shafts of God’s arrows of truth (see Ps 64:8) and coals of judgment (see Ps 140:11). Broom tree: apparently its roots burn well and yield coal that produces intense heat.
248. Psalm 120:5 Meshech . . . Kedar: Meshech is located to the far north in Asia Minor by the Black Sea (see Gen 10:2; Ezek 38:2). Kedar stands for the Arab tribesmen of the south in the Arabian Desert (see Isa 21:16f; Jer 2:10; 49:28; Ezek 27:21). The psalmist feels that he is dwelling among a barbarian and ungodly people.
249. Psalm 120:6 The psalmist reminds the Lord that he has been mired for too long among people who despise peace and make war on him (see v. 4: “arrows” and “red-hot coals”). These adversaries have no use for godly persons like himself, so they harass and slander them and make their life unbearable. The psalmist can no longer put up with this unrelenting oppression.
250. Psalm 120:7 The godly have nothing in common with the wicked. The godly speak of peace, but the wicked sow discord and adversity (see Gal 5:19-21; Jas 3:14f). God alone can be of help in this situation.
251. Psalm 121:1 The ground of Palestine is rough, and journeys meant discomforts: rocks, cold, nights in the open; but the pilgrim took courage, for the Lord protects each of his own.
     This psalm is a prayer for Christians in a time of uncertainty. We find ourselves engaged, like the patriarchs, in the adventure that will lead us to the “rest” of the Promised Land, across the difficulties and dangers of the wilderness of this world (see Heb 11). We can ask ourselves with distress whence help will come to us that will enable us to complete our pilgrimage. We can be reassured. Sending us into the world on mission and pilgrimage, Jesus guarantees us his almighty assistance together with that of his Father (see Mt 28:19f; Jn 17:15-17). To enable us to overcome the world, its seductions, and its snares, Christ sends us the Holy Spirit, who continues the safeguarding solicitude of the Master toward us (see Jn 14:16f; 16:8).
252. Psalm 121:1 Mountains: the ridge on which Mount Zion with its temple was situated (see Pss 87:1; 125:2).
253. Psalm 121:2 Maker of heaven and earth: the psalmist makes what amounts to a credal statement, which has been incorporated into the Apostles’ Creed. It affirms the Lord’s sovereignty over the whole universe—heaven and earth—and demolishes all claims of sovereignty made for the pagan gods. The source of help can come only from the Lord, whose power is unlimited (see Pss 115:3; 124:8; 134:3; 146:6; Jer 10:11f).
254. Psalm 121:3 The pagan gods were said to sleep (as well as eat and drink), but the psalmist points out that the Lord never sleeps. Therefore, he can protect his devoted servants at all times and in all circumstances. The psalmist goes on to specify what this divine guardianship means. The Lord will not permit his faithful to “stumble” (see Pss 55:23; 66:9). He will also be their “shade” (v. 5; see Ps 91:1; Num 14:9; Jer 48:45; Lam 4:20), protecting them during the day or night (v. 6: see Pss 16:8; 91:5-6; 109:31). For the Lord is the Shepherd of his people (see Ps 23), who protects and guides them whether they are awake or sleeping, at home or on a journey, working or resting.
255. Psalm 121:4 The Lord also watches over Israel without sleeping. He is a guard who never falls asleep at his post, never goes off duty. He is always watching over his people to protect them from their enemies.
256. Psalm 121:5 The Lord maintains himself at his faithful’s “right hand,” the side of favor and trust, to “shade” them from the fierce heat of the sun and the malevolent influence of the moon. The ancients feared the evil spiritual effects of the moon (see Mt 17:15) as well as the bad physical effects of the sun (see Jud 8:3; Isa 49:10). The antiphon used with this psalm during the Easter Season in the Liturgy of the Hours, “The Lord watches over his people, and protects them as the apple of his eye,” reminds us that because of Christ’s Passion and Resurrection no physical or spiritual force can ever separate us from the love of God that is in Christ Jesus (see Rom 8:31-39).
257. Psalm 121:7 The Lord is present to deliver his faithful both now and forever. Your coming and your going: an idiom signifying all ordinary human activity (see Deut 28:6; 31:2; Jos 14:11; 2 Sam 3:25).
258. Psalm 122:1 The pilgrims arrive where they can see Jerusalem, and their faces light up with joy, a joy that formed part of the Messianic hope. They come to a halt to admire the holy city restored by Nehemiah, and their remembrances sing in their heart: those of the gathering of the tribes at the Tent of Meeting (see Num 2:2) and of the happy era when David and Solomon ruled in their capital. The latter appeared to them as the symbol of unity and peace—“Shalom” signifies peace. In their desire for happiness, they already dream of the gathering together at some future time (see Isa 33:20; Zec 9:9ff).
     One day Paul will speak of Christ present in his Church to reestablish the links of the human family (see Eph 2:19-22), and the visionary of Patmos will celebrate the definitively rediscovered unity in his marvelous description of a heavenly Jerusalem (see Rev 21:2—22:5). Hence, in praying this psalm, we as Christians must go beyond the original sense since we find ourselves drawn along by Christ in a spiritual pilgrimage that causes us to leave the world and enter ever further into the Church. It ultimately leads us from earth to heaven, the heavenly Jerusalem.
259. Psalm 122:1 The trials of an expatriate (see Ps 120) and the hazards of travel (see Ps 121) are overshadowed now by the joy that had drawn the pilgrim to his journey. The doxology in Jude 24 is the Christian equivalent of this progress and arrival: “To him who is able to keep you from falling [see Ps 121] and to bring you safely to his glorious presence, unblemished and rejoicing [see Ps 122].” The house of the Lord: the temple (see 2 Sam 7:5, 13; 1 Ki 5:2, 4).
260. Psalm 122:3 That is firmly bound together: Jerusalem is the symbol of the unity of the chosen people and the figure of the unity of the Church (see Eph 2:20ff). Some versions have translated this as: “where its community is one.”
261. Psalm 122:4 This verse presupposes the Deuteronomic law concerning unity of sanctuary (see Deut 12; 16:16; 1 Ki 12:27). To celebrate the name of the Lord: because of God’s saving acts and blessings for his people.
262. Psalm 122:5 Jerusalem was both the religious center, symbolized by the “house of the Lord” (v. 1), and the political center, symbolized by the thrones of judgment. The kings of Judah ruled by God’s will and upheld his kingship to the extent that they dispensed justice, which was a feature of the Messianic Age (see Isa 9:7; 11:3-5).
263. Psalm 122:6 Peace: the customary greeting in Hebrew, shalom, which also includes the idea of happiness and prosperity.
264. Psalm 122:8 Jerusalem is transferred into an ideal, an eschatological expression of what God had planned for his people, and the psalmist prays for the fulfillment of God’s plan. What Jerusalem was to the Israelite, the Church is to the Christian.
265. Psalm 123:1 Upon returning from the Exile, Israel experienced prolonged and harsh humiliations: vexations from nearby nations and from the Persian administration and persecution later on. The pilgrims do not feel the need to recite at length the list of their misfortunes, for these are too well known. The prayer is expressed in a simple attitude: eyes humbly and perseveringly fixed toward the Lord await a sign of hope. Can people be more true before God?
     This psalm can serve to show the right attitude we should have toward Christ. John (Jn 10:28f) amply indicates that the inner and outer life of the Church and Christians is sovereignly regulated by the risen Christ together with his Father. Our faith assures us that the almighty hand of Christ will save us when we call for help against our inner and outer enemies. We should keep our eyes fixed continuously on him in the never-ending battle we must wage in this world (see Heb 12:2).
266. Psalm 123:1 The psalmist indicates the awesome power of God, the Ruler of the universe enthroned in heaven, who “does whatever he pleases” (Ps 115:3), and whose love and wisdom are beyond our calculation (see Ps 36:5; Isa 55:9).
267. Psalm 123:2 The fate of male or female slaves was entirely in the hands of their masters or mistresses. Their welfare or their woe depended completely on the will of their overseers, whose hands could bestow benefits or punishments. Hence, the psalmist pictures the slaves as keeping their eyes fixed on their masters and mistresses. In like manner, God’s people fix their eyes on their Lord with utter dependence; like servants and a maid, they look to their Master—for acts of kindness and mercy.
     For the Lord rules sovereignly. He is on the throne (see Pss 2:4; 11:4; 102:13; 115:3) even when the arrogant assail his people. No matter how exalted this God of Israel may be, he is still the Lord (“Yahweh”), the God who is faithful to the covenant he has made with his people and is ever ready to help them in any adversity.
268. Psalm 123:3 The psalmist prays for God’s favor (see Pss 6:3; 57:2; 86:3) to right the injustice done to God’s children, who have unjustly endured great contempt (see Ps 119:22) and ridicule (see Ps 44:13; Neh 2:19; 4:1). It is interesting to recall that in the Sermon on the Mount, contempt (“You fool”) ranks as more grievous than anger (see Mt 5:22). Yet, from the Christian point of view, to endure suffering (including contempt) for Christ is a necessity (see Lk 9:23; Col 1:24), as well as an honor (see Acts 5:41), for all his followers as they make their way to glory (see 1 Pet 4:13f).
269. Psalm 123:4 As is the case in our day, the People of God are mocked by the haughty and the arrogant (see Pss 52:3; 73:2ff), who rely on and seek only themselves, giving little thought to God. Although it is entirely permissible to pray to be delivered from this ridicule, another approach is to accept it in union with the suffering Christ. Even the Old Testament has passages recommending the acceptance of such suffering: “Let him offer his cheek to those who strike him and endure their insults. For the rejection by the Lord will not last forever. Even though he punishes, he will be compassionate in the abundance of his unfailing love. For he does not willingly afflict or cause grief to the children of men” (Lam 3:30-33).
270. Psalm 124:1 This psalm is the thankful cry of the chosen people that God saves because he has made a covenant with them. It contains four classic images—the monster (v. 3: “swallowed”), the water (v. 4: “waters” and “torrent”; v. 5: “waters”), the bull (v. 6: “prey to their teeth”), and the trapped bird (v. 7: “from the snare of the fowlers”)—that evoke the trials undergone by Israel as well as the sudden and extreme danger in which each person can find himself.
     Christians can pray this psalm with the sentiments suggested by Paul in a similar situation (see 2 Cor 1:8-10). We can direct it to the Father and Christ, through whom God saves the Church. Without Christ, who will be with us till the consummation of the world (see Mt 28:20), the Church and her members could not hold out against the gates of the netherworld (see Mt 16:18). As the Good Shepherd, Christ gives his life to save his flock from the ravenous wolf who never ceases prowling around her, ready to devour her (see Jn 10:11-15; 1 Pet 5:8). Christ masters the storm that is on the verge of swallowing up the already sinking boat with his disciples (see Mk 4:35-41); he breaks the snare that holds his imprisoned apostles, among others, Peter and Paul (see Acts 5:17-19; 12:1-11; 16:19-26). Truly, we can say with assurance: “Our help is in the name of the Lord, the Maker of heaven and earth” (Ps 124:8).
271. Psalm 124:1 Because the Lord has been with his people, they have not perished (see Pss 94:17; 119:92) and have hope instead (see Neh 4:14). The ancients had a grateful awareness of God’s presence among them.
272. Psalm 124:1 Let Israel now proclaim: the people are invited to repeat the first phrase like a refrain (see Pss 118:2; 129:1).
273. Psalm 124:2 Enemies attacked: i.e., the arrogant (see Ps 123:4).
274. Psalm 124:3 The trials undergone by Israel are described in traditional images (monsters, wild beasts, drowning, and snares) to indicate the totality of the disaster that loomed so near. Swallowed: in addition to indicating death at the hands of some beast, it also functions as a metaphor for death itself, which is often portrayed by “the netherworld” that devours its victims (see Ps 55:16; Prov 1:12).
275. Psalm 124:4 The metaphor of water as a destructive force is common in the Old Testament (see Pss 18:17 and note; 32:6; 42:8; 69:2f, 16; Isa 8:7f; Lam 3:54) because of the destructive torrential rains common to that part of the world (see Jdg 5:21; Mt 7:27).
276. Psalm 124:7 A triumphant note underlies this verse: we escaped by the Lord’s doing; therefore, he is to be praised.
277. Psalm 124:8 The psalm culminates in the great confession (see note on Ps 121:2).
278. Psalm 125:1 In place of the grandeur and freedom to which they aspired during the Exile, Israel, after their return, experiences nothing but difficulties, miseries, and foreign oppressions. Under the weight of this cruel disillusionment, their courage fails and their faith in the Lord wavers. Fortunately, men of strong character like Zephaniah, Ezra, Nehemiah, and the aged prophet, Haggai providentially appear to restore their confidence in the Lord’s faithfulness.
     The present psalm may date from this period of restoration. It sings of the perfect stability and security assured to his faithful by the Lord, who surrounds them as the mountains surround Jerusalem making it well-nigh impregnable. However, despite threats and against all appearances, God is the only certain power in human existence.
     We can pray this psalm mindful of the help the Father granted to Israel of old, but above all, of the far superior aid he accords to the Church, to her Head, as well as to each of her members. It is this same aid that we are to praise with Christ.
279. Psalm 125:1 God’s people (those who put their trust in the Lord) are like Mount Zion, which symbolizes God’s help (see Pss 121:1f; 124:8), his presence in helping and protecting his people (see Pss 76:7-10; 132:13-16), and the privileges of the covenant relationship, which cannot be shaken but endures forever (see Pss 16:8; 46:6; 112:6f; Isa 28:16; 54:10).
280. Psalm 125:2 In the mountain range around Jerusalem, Mount Zion is surrounded by higher peaks: to the east lies the Mount of Olives, to the north Mount Scopus, to the west and south, other hills. So Mount Zion was regarded as secure because of its natural defensibility. God is around and present to his people (see Ps 34:8; Zec 2:7), both now and forevermore (see Pss 113:2; 115:18; 121:8).
281. Psalm 125:3 Over the years, the enemies of Israel have invaded and occupied the land of Canaan and even annexed all or part of Israel and Judah (see Ps 124:2-5). However, the psalmist declares that the Lord will never allow such a situation to endure. For foreign rulers often attempted to introduce the worship of their gods to the local population. Such foreign rule (symbolized by the term scepter—see Isa 14:5) imposed on Israel cannot coexist with the Lord’s protecting presence. For it might be an occasion for some of the godly to be tempted, to lose heart, and to fall away. Land allotted to the righteous: i.e., the Promised Land (see Ps 78:55).
282. Psalm 125:4 Though confident in the Lord’s protection, the people pray for his help. For the Lord deals with everyone as that person is and does. In times of trouble, God gives his grace more abundantly; at the same time, he never permits his faithful to be tested beyond their strength. However, he wishes us to pray for that grace. The psalm therefore closes with a petition for grace and judgment. One’s own weakness and the malice of the enemy conceal many dangers. May God not refuse his assistance to those who are of goodwill and try to walk the path of virtue, and at the same time may he banish those who follow the path of evil.
283. Psalm 125:4 Heart: see note on Ps 4:8.
284. Psalm 125:5 The evildoers are apostates who have turned to wickedness, i.e., paths that twist away from the main road (see Jdg 5:6). The psalmist invokes the law of talion against them (see Ps 18:27ff). Peace be granted to Israel: perhaps a short form of the priestly blessing (see Num 6:24-26), with Israel designating the group of the poor of the Lord (see Pss 73:1; 102:2; 128:6; 130:7f).
285. Psalm 126:1 The Jewish community takes pains to be reestablished. But joy fills the people’s hearts. They still resound with the gladness and hope of the caravans returning from the Exile, and every pilgrimage unfolds like a new Exodus (vv. 1-3; see Isa 48:21), a return from the Exile. It is also faith in an even more wondrous future, the gathering together of all by the side of the Messiah. Such happiness is prepared for in the suffering of the present just as the harvest grows out of the grain sown into the earth where it dies (see Jn 12:24; Rom 8:8-25; 1 Cor 15:35-49).
     In praying this psalm, we can also be mindful of the wondrous spiritual salvation of sinners worked by Christ in accord with the will of the Father. This salvation constitutes a spiritual Exodus from the sinful world to the divine dwelling of the earthly Church and then of the heavenly Church, a transferral from satanic tyranny to the gentle yoke of Christ and then of the heavenly Father, a conversion from infidelity to fidelity toward Christ and his Father. Such are the wonders that God has worked radically for all in causing Christ to pass from the grave to heaven, from death to glorious life (see Eph 4:8), and that he works effectively for every believer who shares in this mystery through faith (see Jn 5:24).
286. Psalm 126:1 The edict of the Persian King Cyrus the Great in 538 B.C. that permitted the exiles to return home was totally unexpected despite the oracles issued by Isaiah and Jeremiah. The long period of the captivity had caused many to give up hope. Hence, the joy of their deliverance was indescribable. The Gentiles, too, were impressed by this event; for many nations in the ancient Near East had vanished owing to conquest and exile, and the conventional wisdom was that little Israel would suffer the same fate. When this proved not to be the case, the People of God acknowledged that it was the Lord who had done great things for them.
287. Psalm 126:1 The restoration of the captives to Zion took place in 538 B.C., in fulfillment of the prophetic word (see Isa 14:1f; 44:24—45:25; 48:20f; Jer 29:14; 30:3; 33:7, 10f; Am 9:14). However, when the actual moment came, it felt like a mirage. When the Lord . . . dreaming: another translation is: “When the Lord restored the fortunes of Zion, / we were like men restored to health.”
288. Psalm 126:2 So great was the act of restoration and the joy of the people that the nations heard about it too (see Ps 98:2; Isa 52:10; Ezek 36:36) and praised the Lord (see note on Ps 46:10).
289. Psalm 126:3 The psalmist affirms that the Lord has done great things for the people, and they are filled with joy. We Christians can use this verse in our own right to declare the manifold blessings bestowed on us in Christ, especially his Resurrection, which turned the disciples’ sorrow into joy and brought salvation to the world that had previously been in bondage to the devil.
290. Psalm 126:4 The reality of life in Canaan soon tempered the joy of the repatriates, for they had to eke out an existence in the land that had remained untended for years. So the people cry out to God for a continuation of the restoration: restoration of their well-being in the land (fortunes; see Ps 14:7). And they are assured of God’s continued fidelity to his promise.
291. Psalm 126:4 The repatriates, disappointed by the limited fulfillment of the prophetic word, turn to the Lord. They beg him to grant them a complete restoration and give them a brighter future even if to do so he has to perform a miracle like creating streams in the Negeb. Restore our fortunes: another possible translation is: “Bring back our people from captivity.” No matter what the text, the prayer is one for a better future. Streams in the Negeb: the wadis of southern Palestine, almost always dry, are suddenly filled by the winter rains and fertilize the earth (see 2 Ki 3:20; Isa 41:18), representing proverbially the sudden coming of God’s blessing.
292. Psalm 126:5 God will be true to his promise, but the people must also do their part—they must sow the seed in order to have a harvest. God will turn the people’s tears into songs of joy by blessing them in their various endeavors and rewarding their laborious toil.
293. Psalm 126:6 The psalm concludes on the expectation of another miracle to take place; the people will return with shouts of joy because of the plentiful harvest. The time of exile was like a sowing of tears; it was a time of penance. The time of the harvest has not yet come. But as certainly as in nature the harvest follows upon seeding, so certain is it that a time of joy will follow for God’s people. Thus, the psalm attests to the certainty of the Lord’s promise. Seeds to be sown: “Previously the seed had not sprouted, and the vine and the fig tree, the pomegranate and the olive tree, had borne no fruit. From this day forward I intend to bless you” (Hag 2:19).
294. Psalm 127:1 Without God, human undertakings are doomed to fail. It is God who is responsible for all of life’s blessings (see Deut 28:1-14). There is no need for us to become overly anxious. His providence takes care of us (see Mt 6:25-34; Jn 15:5). This is the constant teaching of the Old and New Testament. Nowadays, we know that natural laws follow a determined course that can be put to use in invention, technology, and the human sciences. But what do we expect to achieve? And if our endless affairs take away from us our time and taste for true joys, e.g., that of breaking bread together and of the fraternal home—what then?
     We can and should recite this beautiful psalm in its original sense to praise the Lord who fills us with earthly goods and gifts. We can also transpose it to the spiritual plane to express our radical impotence in this sphere and to proclaim that all success and supernatural fecundity suppose the concurrence of Christ Jesus, acting in the name of the Father, in the Holy Spirit (see Jn 15:4f).
295. Psalm 127:1 The psalmist wishes to have the people become more God-centered in their everyday lives, for it is the Lord who provides shelter, security, and food.
296. Psalm 127:1 The building of a house may refer to the construction of a house within the protective walls of the city or to the raising of a “family,” for in the Old Testament it is usual to speak of a family as a house in much the same way as we speak of a prominent family as a dynasty (see Gen 16:2; 30:3; Ex 1:21; Ru 4:11; 1 Sam 2:35; 2 Sam 7:27). Even the best watchmen (see 2 Sam 13:34; 18:24-27; Song 3:3; 5:7) are not enough to protect the city against attack unless the Lord is guarding it (see Pss 121:4; 132).
297. Psalm 127:2 The higher way of life is to trust the Lord in one’s work. A good harvest results from God’s blessing, not endless toil (see Prov 10:22; Mt 6:25-34; 1 Pet 5:7).
298. Psalm 127:3 It is the Lord, too, who as a sign of his favor gives sons who ensure the perpetuity of the family that is faithful to him and provide protection for the family members.
299. Psalm 127:4 Children, especially sons, also provide a sense of security and protection for the family—especially if they are born early in the parents’ life (see Prov 17:6; Lam 3:13). As the arrows protect the warrior, so do sons guard the godly man.
300. Psalm 127:5 A house full of children is a protection against loneliness and abandonment in society. They will speak on behalf of their aging parents, especially at the city gate, where court was held (see Ps 69:13; Deut 17:5; 21:19; 22:15, 24; Prov 31:23; Am 5:12).
301. Psalm 128:1 A prosperous home, such is the happiness reserved by God for the righteous—so thought the sages of Israel (see Prov 3:33). Although the people soon realized that God’s reward is more mysterious, the joy and intimacy of the hearth, delicately invoked in this psalm, and the gathering of all in a Jerusalem radiant with peace remain the most suggestive images of the happiness that God will bestow on the righteous. The psalmist is encouraging the individual to contribute to the building up of the kingdom of God by living a godly life. Through him, his family will be built up, and God’s blessing will be extended to all the People of God.
     In praying this psalm, we can apply it above all to the spiritual goods that God reserves for Christian families. However, we know that the heavenly Father does not fail to add to his supernatural benefits such natural ones as the blessings and happiness promised by the psalmist: prosperity, professional success, fecundity, longevity, and peace.
302. Psalm 128:1 The psalmist delineates the blessings of a God-fearing family: the right relationship with God, obedience to his words, fruitful labor, compatible loving parents, godly children, and domestic harmony.
303. Psalm 128:1 The wise man was especially concerned with walking in the ways of the Lord (see Pss 1:1; 25:9f; Prov 14:2), ways of love, fidelity, and uprightness. Blessed: see note on Ps 1:1. Fear the Lord: see note on Ps 15:2-5. His ways: i.e., his commandments (see Pss 27:11; 86:11; 143:8).
304. Psalm 128:2 In godly living, the judgment of God on humans (see Gen 3:17-19) is alleviated, for labor is truly blessed by God.
305. Psalm 128:3 The imagery of vine and olive shoots recalls the times of David and Solomon (see 1 Ki 4:25) and the blessing associated with the Messianic Age (see Mic 4:4; Zec 3:10). To sit under one’s vine and fig tree symbolized tranquillity, peace, and prosperity. The metaphor of the vine indicates that the wife will be not only fruitful but also everything that a wife should be for the good of the family (see Prov 31:10-31). The children (shoots of an olive tree) will be strong and later on continue the father’s work (see Ps 52:10; Jer 11:16; Hos 14:6).
306. Psalm 128:5 The psalmist further summarizes the blessedness of the righteous—unbroken prosperity, true relationship with God, secure national defense, and long life. In doing so, he implicitly calls upon and encourages each one of the faithful to contribute to the building up of the kingdom of God by leading an upright life in the presence of God.
307. Psalm 128:5 The presence of God extends to his faithful servant wherever he may live. For the new People of God, it signifies the blessing of God on all who have the Spirit dwelling in them. From Zion: see Pss 9:11; 20:3; 135:21.
308. Psalm 128:6 Live to see your children’s children: this prayer for the righteous corresponds to the phrase found in verse 5: “all the days of your life.” It calls down upon them God’s blessing of longevity, which was one of the greatest favors to be sought in a time when an idea of the afterlife had not yet been fully attained. Peace be upon Israel: see note on Ps 125:5. By these words, the psalmist applies God’s blessing on the individual to the whole People of God, requesting well-being and prosperity for all. Paul may be echoing this phrase in Gal 6:16: “May peace and mercy be given to all who follow this rule, and to the Israel of God.” It sums up Paul’s concern that God’s people should show themselves true citizens of “the Jerusalem that is above” (Gal 4:26).
309. Psalm 129:1 The present psalm repeats the theme of Ps 124, concerning the past endurance of Israel, joining to it a prayer for the prompt defeat and eviction of its enemies. Recalling past oppressions and attacked on all sides, the pilgrims besought the Lord to overthrow the post-Exilic dominations. From the time of their Egyptian bondage, the chosen people have suffered oppression (vv. 1-2), but the Lord has always delivered them from their enemies. The poet expresses his theme by utilizing rural images. He leaves us a prayer of recourse to God—not of resignation—when we are haunted by the memory of fear or too much distress.
     Christians can pray this psalm while evoking the continuous assaults that the Church has suffered from her birth and the future triumph that God will assure her over her enemies. The entire Book of Revelation illustrates this theme.
310. Psalm 129:1 The enemies of Israel, who are at the same time enemies of the Lord, have much stomped on, oppressed, and tried to snuff out the chosen people from their youth in Egypt and during the Exodus. But they have been unable to do so because the Lord has broken their yoke in time. The psalmist may be thinking of the nomads making incursions at the time of the Judges; the Philistines dangerously invading at the time of Saul and David; the Assyrians conquering and destroying Samaria; and the Babylonians conquering and destroying Jerusalem.
311. Psalm 129:1 From my youth: from the sojourn in Egypt and the entrance into the Promised Land (see Ps 89:46; Ezek 23:3; Hos 2:15).
312. Psalm 129:3 The plowers plowed upon my back: in Ps 124, the enemies are likened to destructive floods and to a hunter; here, they are likened to a farmer who plows the field with long furrows. The plowers are the warriors, the long furrows are the wounds and adversities, and the field is the back of Israel—a metaphor of Israel’s history of suffering (see Isa 21:10; 41:15; Jer 51:33; Am 1:3; Mic 4:13; Hab 3:12).
313. Psalm 129:5 The psalmist prays that God may humiliate pagan powers to whom Israel remains subject after the Exile (see notes on Pss 5:11; 35).
314. Psalm 129:5 Those who hate Zion disregard God and include not only the wicked of the world but also the Israelites, who do not fear the Lord (see Ps 125:5).
315. Psalm 129:6 May God make the wicked suffer the same fate as the grass that sprouts in the protective coating of clay covering roofs (see 2 Ki 19:26; Isa 37:27), which the dry and burning desert wind brutally withers up or men hastily root out. Just as this grass is taken up neither by the reaper nor by the sower, so may God cause the enemies of Israel, once beaten, to find no one to gather them or lift them up, no ally or reaper to whom others would wish success in his task with the cry, “The Lord be with you,” traditionally addressed by passersby to the harvesters who in turn would respond in kind: “The Lord bless you” (see Ru 2:4). May they thus be a wasted growth.
316. Psalm 130:1 This is the sixth of the seven Penitential Psalms (see Ps 6) and perhaps the psalm that has been most often recited down the centuries since the time when it became an invocation on behalf of the dead. It is both a prayer of sorrow and a hymn of hope. No other psalm reveals in so marvelous a way the mystery of God who forgives, reconciles, and redeems even those who abandon him. While wonderfully suitable for the deceased, it also befits anyone in the depths of sadness (e.g., Israel), for it makes hope rise for them like the dawn.
     Because of the lofty plane on which it moves, this psalm does not need a transformation but only a greater profundity to become a Christian prayer. The parable of the Prodigal Son illustrates this perfectly (Lk 15).
317. Psalm 130:1 Depths: a metaphor of adversity (see Ps 69:2f, 15; Isa 51:10; Ezek 27:34), connoting alienation from God (see Jon 2:2-5) and approaching death.
318. Psalm 130:2 In his extremity, the psalmist appeals to the Lord, calling him by his proper name and so obliging him to answer his prayers and intervene. Although the reason for the distress is not indicated here, the petition implies that it is related to sin, and the next verse makes this point explicit.
319. Psalm 130:3 The unfortunate psalmist is well aware that the nature of his trouble is different from the depression of illness, homesickness, or persecution seen in some other psalms (e.g., Pss 6; 42; 69). It is guilt for sin, an evil that can cease only if God puts an end to the sins that cause the evil. Unless God granted pardon, no one could stand, i.e., pass through his judgment (see Ps 1:5) or enjoy the benefits of his presence (see Ps 24:3).
320. Psalm 130:4 God is full of forgiveness (see Dan 9:9; see also Pss 86:5; 103:3; Ex 34:7; 1 Jn 2:1f). And he is feared not only because of his great judgment and chastisement but also because of his great love in forgiving. The righteous respond with love and holy fear (see Deut 5:29; 1 Pet 1:17) as well as the desire not to offend him in the future (see Rom 2:4).
321. Psalm 130:5 After noting that God liberally dispenses pardon, the psalmist expresses in splendid phrases his desire (indeed his certitude) of seeing God come close to him soon to grant him pardon. The words I wait for the Lord indicate that the psalmist ardently desires God and seeks to draw near to him with all his might. In patient waiting, faith looks up to the Lord to grant his grace (see Lam 3:25f). In anxious expectation: literally, “My soul waits”: see note on Ps 6:4. His word: especially his covenant promises (see Pss 119:25, 28, 37, 42, 49, 65, 74, 81, 107, 114, 147) and his word of pardon.
322. Psalm 130:6 The psalmist waits for the Lord with much greater anticipation and certitude than watchmen wait for the dawn when they will be relieved of duty after guarding the city from night attacks (see Ps 127:1). More than watchmen wait for the dawn: by this twofold repetition after a fourfold expression of “hope” in the Lord, the psalmist succeeds in inculcating a true sense of longing, dependence, and assurance.
323. Psalm 130:7 Like the psalmist, crushed by miseries, Israel must also hope and wait for the Lord. Rich in grace (compassionate and saving love) and redemption (pardon), God will redeem Israel from all temporal and spiritual miseries; he will deliver the people from all their misfortunes and sins as he delivered them from Egypt once before. The word redemption, at first applied to the deliverance from slavery in Egypt (see Ex 12:27), later designates every type of liberation, every form of salvation (see Pss 25:20; 31:5; 44:27; Isa 43:14); here it signifies the profound liberation effected by the forgiveness of sins. The New Testament uses the word in the same sense—the redemption wrought by Christ (see Lk 2:38; Rom 3:24; Eph 1:7; Col 1:14; Rev 5:9). Kindness: see note on Ps 6:5.
324. Psalm 131:1 Certainly the Prophets dared to state that God was like a mother for his people (see Isa 66:12f; Hos 11:4). But here is a man who has not fled from the experience of life; he lays bare the depth of his heart: the soul of a child before God. This psalm strikes us with great freshness and simplicity, and it is the most moving and evangelical of the psalms. A believer of the Old Testament has discovered the voice of spiritual childhood: “Unless you change and become like little children, you will never enter the kingdom of heaven” (Mt 18:3).
     We can pray this psalm with the awareness that after practicing abandonment to God’s hands, Jesus offers it as an ideal for us also, for like him we are children of the heavenly Father: “Learn from me, for I am meek and humble of heart” (Mt 11:29). We must flee from all desire to go beyond God and his help (see Mt 23:11; Jas 4:6f; 1 Pet 5:5f). The Father alone can make our labors fruitful through Christ (see Jn 15:1-17; 1 Cor 3:5-8); without Christ we can do nothing (see Jn 15:5).
325. Psalm 131:1 Heart: see note on Ps 4:8. The psalmist has completely submitted himself to God in all humility (see Mic 6:8). He is not like the proud who rely only on themselves (see note on Ps 31:24). He knows that true holiness begins in a heart bereft of pride (see Prov 18:12), with eyes that do not envy (see Pss 18:28; 101:5; Prov 16:5), and a manner of life that is not presumptuous, not preoccupied with great things (see Jer 45:5) and achievements that are too sublime, i.e., too difficult or arduous, beyond one’s powers (see Deut 17:8; 30:11).
326. Psalm 131:2 Soul: see note on Ps 6:4. The psalmist keeps a guard over his desires. He is like a weaned child, who no longer frets for what it used to find indispensable and walks trustingly by its mother or lies peacefully in its mother’s arms.
327. Psalm 131:3 Likewise all Israel, all God’s people, must hope only in the Lord. Weaned away from insubstantial ambitions, we must hanker for the sole solid fare: “My food is to do the will of the one who sent me, and to accomplish his work” (Jn 4:34).
328. Psalm 132:1 By means of this psalm, the pilgrims, assembled for the procession, sing the glory of Zion, the dwelling place of God and the residence of his anointed, i.e., the king descended from David and like him, was consecrated with holy oil. Doubtless, this is a celebration of the anniversary of the bringing of the Ark of the Covenant to Jerusalem at the time of King David (see 2 Sam 6; 1 Chr 13–16). This hymn provides a splendid occasion to remind God of the commitment he made in favor of his people: David had sworn to build a dwelling in which to house the Ark, sign of the divine presence, and it was the Lord who promised him that he would ensure his lineage on the royal throne (see oracle of Nathan: 2 Sam 7; 1 Chr 17) at Jerusalem, where the king had projected to build God’s residence.
     Each new reign gave birth to a new hope, for every one of David’s descendants is “anointed,” that is, “Messiah” in Hebrew and “Christ” in Greek. When the fallibility of the monarchy became flagrant, the hope subsisted with more intensity. All Israel awaits a last descendant of David, a true Messiah, who will permanently restore God’s reign and his worship forever. It will be the time of God’s glory and salvation; it will be the coming of Jesus Christ, Son of David, whom Luke (Lk 1:69) presents to us by citing verse 17 of this psalm. Verses 8-10, 16 are cited by the Chronicler at the end of the prayer of Solomon (see 2 Chr 6:41f).
     Therefore, as we pray this psalm, we can remind God of the merits of David as well as those of Christ, asking him to fulfill the oaths made to David as supplementary motives for fulfilling those made to Christ. We can urge him to enthrone his Son fully in the heavenly Zion and establish therein his perfect kingship for the benefit of his faithful and the eternal confusion of his enemies.
329. Psalm 132:1 All the difficulties he endured: in the conquest of Jerusalem (see 2 Sam 5:6-12) and in bringing the Ark to Jerusalem (2 Sam 6:1-23). Some translate: “and all his anxious care,” i.e., to build the temple (see 2 Sam 7:1-17; 1 Ki 8:17).
330. Psalm 132:2 Although the oath and vow of David have not been recorded in the Bible, it is clear that when David heard that God had blessed Obed-edom, the guardian of the ark (see 2 Sam 6:12), he immediately made efforts to bring the Ark to Jerusalem. Mighty One of Jacob: a title used by Jacob in Gen 49:24 and by Isaiah (49:26; 60:16) that emphasizes God’s action in saving and redeeming his people. Jacob: a synonym for Israel (see Gen 32:28f).
331. Psalm 132:6 It . . . it: often regarded as referring to the Ark, but more likely it refers to the call to worship that follows. Ephrathah: David’s hometown near Bethlehem (see Ru 4:11; Mic 5:1). Fields of Jaar: i.e., Kiriath-jearim, where the Ark remained for a few generations (see 1 Sam 7:1f; 2 Sam 6:2; 1 Chr 13:5f).
332. Psalm 132:7 Together with David and his men, the people wished to worship the Lord in Jerusalem. The Ark had been transported by the priests until it was placed in the tabernacle at Shiloh (see 1 Sam 4:3). With the capture of the Ark by the Philistines, it was taken from city to city (see 1 Sam 4–6) until David brought it to Jerusalem and inaugurated a new era in God’s rule over Israel: the Davidic era. The Ark was the footstool of the Lord’s throne (see Ps 99:5) and symbolized God’s earthly rule (see Ps 99:1f; Num 10:35f; 2 Chr 6:41f). Arise, O Lord: the invocation whenever the Ark set out in the days of Moses (see Num 10:35).
333. Psalm 132:9 Righteousness: here synonymous with salvation (see 2 Chr 6:41), signifying victory, blessing, and deliverance (see Pss 4:2; 22:32; 24:5). Saints: the People of God who should be faithful to him (see note on Ps 34:10)
334. Psalm 132:10 The Messiah or Christ is the anointed one of the Lord (see Ps 2:2; 1 Sam 10:1), the descendant of David awaited by Israel.
335. Psalm 132:11 Swore this oath: no oath is mentioned in 2 Sam 7. However, elsewhere God’s promise to David is called a covenant (see Pss 89:4, 29, 35, 40; 2 Sam 23:5; Isa 55:3), and covenants were made with an oath.
336. Psalm 132:12 God’s sovereignty decrees that the dynasty of David will rule, but God’s holiness and justice stipulate that such will hold only if David and his descendants are loyal to his covenant statutes.
337. Psalm 132:15 The Lord will bless his people abundantly in his royal presence (see Deut 15:4-6); the poor and the priests will share in this new age.
338. Psalm 132:17 I will raise up a horn for David: a line close to Ezek 29:21; it has a Messianic sense (see Isa 11:1; Jer 33:15; Zec 3:8). The word “horn” here designates a powerful descendant (see Ps 75:6); God will strengthen the Davidic race from which the Messiah will arise (see Lk 1:69). Prepare a lamp for my anointed one: promise recorded in the Books of Kings (see 1 Ki 11:36; 15:4; 2 Ki 8:19). The house in which light no longer dawns is uninhabited (see Job 18:5; Jer 25:10). The Messiah will be the light of the Gentiles (see Isa 42:6; 49:6; Lk 2:32).
339. Psalm 132:18 This word of promise contains the Christian hope in the majesty, rule, and dominion of the Lord Jesus, who will put down all God’s enemies (see 1 Cor 15:25-28; Rev 19:17-21).
340. Psalm 133:1 The fragrant oil of anointing and the beneficial dew—such images speak for themselves for a Palestinian; for the poet, they evoke the charm of a living community gathered together around the priests and Levites in the holy city on the occasion of a pilgrimage. The holy city (v. 3), the priesthood (v. 2), and the communion of brothers—all is newness of grace at this moment.
     This psalm easily finds an appropriate place on our lips to proclaim the advantages of concord among Christians in the bosom of the house of God, the Church. John the apostle reveals the evils of discord. The person who hates another is a murderer and remains in sin and death. Such a person is not loved by God and can receive no gift from him (see 1 Jn 3:15-17). Fraternal love constitutes the sign of true faith and with it the key to all the divine goods (see Mt 22:34-40; Jn 13:34f; 15:12-17). Only this love manifests that we are true children of God, born of him, and at the same time true disciples of Christ (see Jn 13:35; 1 Jn 4:7).
341. Psalm 133:1 Of David: these words, omitted from some MSS, refer to the reunion of the tribes of Israel at David’s anointing in Hebron (see 2 Sam 5:1ff).
342. Psalm 133:1 The psalmist pronounces a blessing on those who live together in unity, as, for example, those on pilgrimage who included people from many different walks of life, regions, and tribes, coming together for one purpose—to worship the Lord in Jerusalem.
343. Psalm 133:2 Brotherly accord is compared with the copious oil running down the head, beard, and robes of the priests who were anointed. Just as the holy oil poured on the priests consecrated them to the Lord’s service, so brotherly unity sanctifies God’s people. Thus, the fellowship of God’s people on earth is an expression of the priesthood of all believers (see Ex 19:6), promised to Israel and renewed for the Church in Christ (see 1 Pet 2:9f).
344. Psalm 133:3 Dew of Hermon . . . mountains of Zion: because of its height (nearly ten thousand feet above sea level) and the rain, snow, and dew that fell atop it, Mount Hermon was famous for its rich foliage even during the dry summer months (see Ps 89:13; Deut 33:28; Song 5:2; Hos 14:6). Thus, the dew of Mount Hermon would make the mountains of Zion just as fruitful (see Gen 27:28; Hag 1:10; Zec 8:12). The psalmist indicates that no matter how harsh the conditions of the pilgrimage might be, the fellowship of God’s people was refreshing. For there . . . life forevermore: the divine blessing almost personified (see Lev 25:21; Deut 28:8) will procure happiness and salvation (see Pss 28:9; 36:11) in a definitive manner (see Pss 61:5; 73:26; Deut 30:16, 20).
345. Psalm 134:1 As the pilgrims leave the temple and invite the priests to keep up their praise during the night, the latter direct to them a blessing that brings to a close the Songs of Ascents, the Pilgrim’s Psalter, just as Ps 117 concludes the collection of Alleluia (or Hallelujah) Psalms (Pss 111–117).
     This psalm should remind us that Jesus spent whole nights in prayer (see Lk 6:12) and that he urged the disciples to pray always and not lose heart (see Lk 18:1), a point reiterated by Paul in his first Letter: “Pray continually, give thanks in all circumstances” (1 Thes 5:17f). Hence, this dialogued hymn can be exchanged between Christians on earth: those who are often taken away from divine praise by their earthly duties should ask those who are better prepared for this (priests and religious) to assure in their name the work of praise that is so necessary.
346. Psalm 134:1 The psalmist calls upon the priests and Levites to lead the people in worship. These are the servants of the Lord who minister (literally, “stand”) in the house of the Lord. The priestly and Levitical ministry is often designated by the verb “stand” (see Ps 135:2; Deut 10:8), and they offered up musical praise to the Lord both day and night (see 1 Chr 9:33; 23:26, 30).
347. Psalm 134:2 The priests and Levites also prayed with hands lifted up (see Ps 28:2; 1 Tim 2:8) toward the sanctuary (see 1 Ki 8:30).
348. Psalm 134:3 The words of this verse recall the words spoken by the priests when blessing (see Num 6:24f). The blessing follows the people wherever they may go or live, because it comes from the Maker of heaven and earth, i.e., the Great King of the universe (see Ps 121:2). Yet, like God’s commandments, the blessing is not “beyond reach,” not “in heaven,” nor “beyond the sea,” but “very near” (see Deut 30:11-14; Rom 10:6ff)—from Zion. And it is the true Mount Zion, the heavenly Jerusalem, where Jesus the “mediator of a new covenant” reigns in the midst of his people (see Heb 12:22-24).
349. Psalm 135:1 Composed of fragments taken from other psalms (Pss 113; 115; 134; 136), this hymn sings the praises of the true God. The psalmist acclaims the one who holds the whole universe in his hands; he glorifies the one who chose the people of Israel and guided them to their destiny from the liberation from Egypt up to their establishment in Canaan. The entire people—priests, Levites, faithful, and God-fearers (vv. 19-20)—is convoked to this praise, which celebrates the Creator of the world and the Redeemer of Israel. In the face of such solid faith, all mention of false gods becomes a caricature. Are our hymns to God true enough to cast scorn on all the new idols that we ceaselessly create for ourselves?
     We can use this psalm to praise the heavenly Father for his wonders in favor of Israel (with whom we are spiritually united) and in favor of his Son Jesus, King of Israel. We can also use it to praise the Lord Jesus, Master of nature for the service of the new Israel, Savior of his Church, the only true God in the unity of the Father and the Holy Spirit.
350. Psalm 135:1 An exhortation to praise God, who is good and who has love for his own.
351. Psalm 135:1 Taken from Ps 113:1; see Jud 4:14. The praise of God included a recitation of his wonders in creation (Ps 135:5-7) and in redemptive history (vv. 8-12). Servants of the Lord: although the identity of the “servants” is debated, the general consensus, based on the text itself, is that the word denotes the priests and Levites, who praised the Lord day and night (see 1 Chr 9:33; 23:26, 30).
352. Psalm 135:2 Taken from Ps 134:1; see Ps 92:14.
353. Psalm 135:3 Praise is due because the Lord himself is good and gracious (or beautiful; see Ps 27:4). The second part of the verse is close to Ps 147:1. He is gracious: another possible translation is: “it is pleasant.”
354. Psalm 135:4 Although all the nations are the Lord’s, he has chosen Israel as his own in a special way. Treasured possession: this phrase is found in Ex 19:5; Deut 7:6; 14:2; 26:18; see also Ps 33:12.
355. Psalm 135:5 The psalmist spells out the greatness of the Creator, who rules over all creation and is above all gods.
356. Psalm 135:5 Our Lord is superior to all gods: taken from Ex 18:11; see Ps 95:3.
357. Psalm 135:6 The Lord does whatever he pleases (see Ps 115:3) in his acts in heaven, on the earth, in the seas, and in the subterranean waters (all their depths).
358. Psalm 135:7 The Lord’s greatness extends to the elements and powers of nature: lightning (see Ps 148:8), rain (see Ps 29), wind (see Ps 104:4), and the storehouses from which any of the elements could be brought forth (see Pss 33:7; 65:10f).
359. Psalm 135:8 The psalmist indicates the greatness of the Lord’s redemption of Israel through the Exodus and the Conquest by using climactic strokes. Most of the phrases in these verses reappear in Ps 136:10, 18-22.
360. Psalm 135:8 Struck . . . of Egypt: the tenth plague (see Pss 78:51; 105:36; Ex 12:29).
361. Psalm 135:9 Into your midst, O Egypt: similar in form to Ps 116:19, this phrase recalls Ps 136:11 (see Ps 78:43).
362. Psalm 135:11 Sihon . . . Og . . . and all the kings of Canaan: see Ps 136:19f; Num 21:21-26, 33-35; Deut 2:30-33; 3:1-6; Jos 12:2-24.
363. Psalm 135:12 Recalls Ps 136:17-22.
364. Psalm 135:13 Extract from Ex 3:15; see Ps 102:12; Isa 63:12. The name God revealed to Moses was to increase in significance as the Lord increased his activities in redemptive history.
365. Psalm 135:14 Show compassion to his servants: taken from Deut 32:36.
366. Psalm 135:15 The psalmist reproduces Ps 115:4-6, 8 almost exactly. His point is that idols, unlike the God of Israel, do not speak, reveal, promise, or utter any spoken word. Ultimately, divine revelation is the difference between the religions made by humans and the true religion of the Lord (see Ps 115:4-8; Deut 4:16; Isa 44:9ff; Jer 10:1ff; Bar 6:7ff).
367. Psalm 135:19 Employing the language of Pss 115:9-11; 118:2-4 (with the addition of “O house of Levi”), the psalmist calls upon all to praise the Lord present in Zion.
368. Psalm 135:21 Alleluia: i.e., “Hallelujah” or “Bless [or praise] the Lord”; some regard this line as belonging to the beginning of Ps 136.
369. Psalm 136:1 This psalm was for Israel the last of the “Great Hallel” psalms or, according to some Jewish authorities, the only Hallel psalm, the supreme song of praise. Associated with the great annual feasts, especially with the Feast of Passover, it is made up of exclamations of gratitude to God (accompanying a list of his wonders) and of enthusiastic assents from the crowd. In this list there are three great wonders that are never separated in Israel. First, the creation and life of the world (vv. 5-9). Next, the deliverances worked by God for Israel: the Exodus from Egypt (vv. 10-12), the passage through the Red Sea (vv. 13-15), the sojourn and victories in the wilderness (vv. 16-20), and the Conquest of the Promised Land (vv. 21-24). Finally, God’s solicitude for every living being, the grace of the bread for each day (v. 25). As it goes through this list of favors, Israel sings of God’s merciful love.
     Such a psalm could not fail to become a favorite of the Church for the Easter Vigil. By his Passion and Resurrection, Christ has given life to a new world; human beings are snatched from slavery to sin and advance in their earthly pilgrimage to become the people reunited around God in the new Promised Land, the kingdom of heaven. In the accents of the Great Hallel, Christians thus sing of the Passover of the world.
370. Psalm 136:1 The words give thanks here mean “confess” or “acknowledge” (see Lev 5:5; Prov 28:13) and therefore, call us to grateful worship indicating what we know of God’s glory and his deeds. Since he is the God of gods and the Lord of lords (see Deut 10:17), he alone is to be thanked for all the acts in creation and redemption (see Ps 72:18; Ex 15:11).