Psalm 120-134

New Catholic Bible

Footnotes

1. 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.
2. 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.
3. Psalm 120:2 Lying lips . . . deceitful tongues: see note on Ps 5:10.
4. 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).
5. 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.
6. 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.
7. 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.
8. 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.
9. 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).
10. Psalm 121:1 Mountains: the ridge on which Mount Zion with its temple was situated (see Pss 87:1; 125:2).
11. 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).
12. 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.
13. 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.
14. 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).
15. 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).
16. 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.
17. 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).
18. 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.”
19. 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.
20. 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).
21. Psalm 122:6 Peace: the customary greeting in Hebrew, shalom, which also includes the idea of happiness and prosperity.
22. 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.
23. 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).
24. 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).
25. 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.
26. 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).
27. 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).
28. 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).
29. 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.
30. 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).
31. Psalm 124:2 Enemies attacked: i.e., the arrogant (see Ps 123:4).
32. 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).
33. 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).
34. Psalm 124:7 A triumphant note underlies this verse: we escaped by the Lord’s doing; therefore, he is to be praised.
35. Psalm 124:8 The psalm culminates in the great confession (see note on Ps 121:2).
36. 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.
37. 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).
38. 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).
39. 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).
40. 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.
41. Psalm 125:4 Heart: see note on Ps 4:8.
42. 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).
43. 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).
44. 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.
45. 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.”
46. 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).
47. 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.
48. 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.
49. 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.
50. 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.
51. 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).
52. 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).
53. 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.
54. 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).
55. 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).
56. 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.
57. 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.
58. 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).
59. 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.
60. 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.
61. 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).
62. 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.
63. 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).
64. 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.
65. 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.
66. 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).
67. 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.
68. 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.
69. 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).
70. 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).
71. 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).
72. 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).
73. 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.
74. 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).
75. 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.
76. 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.
77. 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).
78. 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).
79. 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.
80. 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.
81. 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.
82. 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).
83. 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).
84. 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.
85. 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).
86. 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.
87. 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).
88. 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).
89. 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).
90. 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).
91. 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)
92. 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.
93. 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.
94. 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.
95. 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.
96. 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).
97. 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).
98. 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).
99. 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).
100. 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.
101. 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).
102. 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).
103. 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.
104. 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).
105. 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).
106. 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).