Psalm 42-50

New Catholic Bible

Footnotes

1. Psalm 42:1 The drama of the righteous confronted with the rise of evil terminated Book I of the Psalter. This conflict remains, but other themes come to the fore with greater insistence. Now the prayer often evinces a desire for God and to be far from human beings, oftentimes with a more mystical note added. At other times, crucial moments of history will appear to provoke alternatively both praise and supplication: the drama of the righteous remains—as that of the people. In short, in the psalms that follow, the collective aspect will be readily underlined.
2. Psalm 42:1 This psalm, which really forms one with the next psalm, has a fascinating literary beauty but also expresses feeling of a rare kind. It is the lament of the exiled Levite combining nostalgia, distress, and fervent desire. Living in a foreign land, far from the temple of Jerusalem, the sole place where it was believed one would encounter God, the sacred ministers feel the Exile more deeply; the sanctuary is the only place where they find their happiness. They are the first to suffer the mockings of the pagans, who do not recognize the God to whom they have dedicated their lives. Three times the lament is voiced, and three times the chant that gives hope is also uttered, as the psalm vibrantly expresses the fervor for the temple, where the people flocked to celebrate the love and presence of God.
   At the heart of this fervor we glimpse the deepest human yearning: the desire for God. It is this that here on earth inspires the candidates who seek to enter the Church, the “house of God,” and we also place it on the lips of the dead who are waiting to be admitted into the new Jerusalem, the heavenly city of God. Consecrated men and women also recognize herein the movement of their souls. Is not this the sublime desire at the root of all human restlessness? Down the centuries Augustine has proclaimed: “Our hearts are restless until they rest in you.”
3. Psalm 42:1 For the director: these words are thought to be a musical or liturgical notation. Maskil: see note on Ps 32:1a. Sons of Korah: Levites (see 1 Chr 26:19). In Book II, seven psalms bear this inscription (Pss 42; 44–49) and four in Book III (Pss 84–85; 87–88).
4. Psalm 42:2 God: from Pss 42 to 89, the ineffable tetragrammaton (“Yahweh”) is generally replaced by “God” (“Elohim”), marking this as the “Elohist Psalter.”
5. Psalm 42:3 Soul: see note on Ps 6:4. Living God: see Deut 5:26. Behold the face of God: here the phrase is taken to mean God’s personal presence (see Gen 33:10; Ex 10:28f). In other places the expression “see God” (or “see the face of God”) indicates the presence of God in the temple (see Pss 11:7; 17:15; 63:3; Ex 24:10; 33:7-11; Job 33:26).
6. Psalm 42:6 Why . . . my God: this refrain appears three times in this double psalm (vv. 6, 12; 43:5) and indicates that the two parts were originally one psalm (see note on v. 12).
7. Psalm 42:7 Mount Mizar: not identified. The translation from the land . . . supposes a Levite exiled to the springs of the Jordan, at the foot of Mount Hermon. If we think of him as exiled in Babylon, the translation would be: “I will remember you / more than the land of the Jordan and Hermon, / than the lowly mountain [Zion].”
8. Psalm 42:8 The depths of the sea resound . . . your waterfalls: the psalmist alludes to the “waterfalls” that carry God’s waters from the “depths” above to the “depths” below (see note on Ps 36:9), bringing God’s breakers sweeping over him (see Pss 69:2f; 88:8; Jon 2:3, 5). And God is involved in this danger of water toward the psalmist (see note on Ps 32:6)—he lets it happen.
9. Psalm 42:9 Nonetheless, the psalmist is confident of God’s kindness, and this sustains him (see note on Ps 6:5). The living God: some propose the translation: “the God of my life” and understand it as the “God who gives me life.”
10. Psalm 42:10 Rock: see note on Ps 18:3. Why . . . ? Why . . . ?: see note on Ps 6:4.
11. Psalm 42:11 The psalmist has been abandoned by God to his godless enemies, who taunt him with the words “Where is your God?” He resembles a dying man, and his whole being (bones; see note on Ps 34:20-21) is distressed by his foes and by God’s silence.
12. Psalm 42:12 The refrain is voiced for the second time in this double-psalm (see v. 6, above) and will be repeated once more in Ps 43:5. This threefold refrain reflects the attitude of many of God’s people during the Exile or any crisis situation. In such loneliness and alienation, faith is tried and leads to salvation. For hope is mindful of the Lord’s glorious works of salvation and victory recounted in the sacred writings. See Mt 26:38 for the application of these words to Christ’s agony in the Garden of Gethsemane.
13. Psalm 43:1 The psalmist asks God for vindication so that he may be able to return to the temple and render him praise once again.
    We can pray this psalm to augment our tranquil hope. We place our cause in God, who has sworn that he will obtain redress for us from our enemies (see Rom 12:19; Heb 10:30). He will enable us to journey toward the heavenly Jerusalem in the vast mobile column of his Church, the true liturgical procession and uninterrupted processional march that takes the elect to him (see Heb 10:19-22).
14. Psalm 43:3 Your light and your truth: the psalmist personifies the divine attributes of light (see note on Ps 27:1) and truth (see Pss 25:5; 26:3; 40:11) and asks that they bring him safely to the temple. Holy mountain: see note on Ps 2:6.
15. Psalm 43:4 Altar of God . . . I will praise you: see notes on Pss 7:18; 26:6.
16. Psalm 43:5 See note on Ps 42:12.
17. Psalm 44:1 In the history of Israel, times of joy and defeat alternate with one another. This hymn transmits the strong feeling of the people about the triumphs of bygone days and the defeat at hand. But they do not believe God can forget forever the people that he loves.
    As the true “remnant” and the elite of God’s servants, the Church very naturally uses this psalm of the remnant of Israel to beseech the Lord and Master to take pity on her in the severe trials that assail her. This national lamentation is a prayer for times when we feel overwhelmed by failure, uncertainty, and confusion.
18. Psalm 44:1 For the director: these words are thought to be a musical or liturgical notation. Maskil: see note on Ps 32:1a. Sons of Korah: see note on Ps 42:1.
19. Psalm 44:2 The liturgy of the Old Testament transmits with gratitude the memory of the great hours of the conquest. Isn’t God the one who at that time was responsible for this people’s victory? A hymn recalls these wondrous deeds.
20. Psalm 44:4 The light of your face: see notes on Pss 4:7; 13:2.
21. Psalm 44:5 My: this psalm is sung in the name of all Israel.
22. Psalm 44:6 Name: see note on Ps 5:12.
23. Psalm 44:10 Only a lament can evoke the situation of that moment; we are doubtless at the time of the Exile, after 587 B.C. This prayer could have been utilized and adapted at other times of national calamity; thus, verses 18-23 make us think of the Maccabean period when Israel is conscious of being the faithful community that did not deserve persecution (167–164 B.C.); the people suffer for their faith rather than for punishment of sin. For Paul, this lament (v. 23) reflects the condition of Christians (Rom 8:36).
24. Psalm 44:10 You no longer accompany our armies: as commander-in-chief (see Pss 60:12; 68:8; Ex 15:3; Jdg 5:4).
25. Psalm 44:11 You have forced us to retreat: God is responsible for the defeats as well as the victories (v. 5) of Israel.
26. Psalm 44:15 Since the People of God have been allowed by God to be conquered, plundered, scattered like sheep, and enslaved by their enemies, their name has been disgraced among the nations (see Deut 28:37; 1 Ki 9:7; Jer 24:10). Shake their heads: a gesture of scorn (see Ps 64:9).
27. Psalm 44:18 Israel’s present state is not the result of infidelity to God’s Covenant (see Ex 19–24).
28. Psalm 44:19 Hearts: see note on Ps 4:8. Your path: the path or way shown them by the Lord (see Ps 18:31).
29. Psalm 44:20 You have crushed us [and] forced us to live among the jackals: i.e., relegated Israel to a place unfit for human beings (see Isa 13:22; Jer 9:11; 10:22). Another translation proposed is: “you crushed us as you did the sea monster.” Darkness: they have been left without “light,” which symbolizes the fruits of God’s loving kindness (see note on Ps 36:10).
30. Psalm 44:21 Name: see note on Ps 5:12. Lifted up our hands: the usual posture for prayer (see Ex 9:29), with palms turned upward.
31. Psalm 44:23 In truth, Israel has suffered the hostility of the peoples because she has been the nation faithful to the Lord. Applying this verse to the Christian community (Rom 8:36), Paul is able to give it a positive slant because of Christ’s victory through his Passion and Resurrection (Rom 8:37-39).
32. Psalm 44:24 Why . . . ?: see note on Ps 6:4.
33. Psalm 44:25 Hide your face: see note on Ps 13:2.
34. Psalm 44:26 Our bodies cling to the ground: posture of those who are defeated, those at prayer, or those in affliction (see Pss 7:6; 119:25; Num 24:4; Deut 9:18).
35. Psalm 44:27 Kindness: see note on Ps 6:5.
36. Psalm 45:1 This unique psalm, probably composed for a royal wedding, opens with the dedication to the king, then lets the ceremony unfold before our eyes. First, it celebrates the monarchy, depicting it under the characteristics of a new David, the Anointed One already acclaimed by Isaiah (see Isa 9:5f; 11:3-5). He is a splendid war chief, a lieutenant of God who comes forth with a dazzling cortege; upon him rests the promise made to the House of David (see 2 Sam 7). Next it addresses and celebrates the queen—a foreigner (Ps 45:11-18)—placed at the right hand of her royal spouse, richly adorned and heaped with gifts. She is ushered into the palace followed by her bridesmaids and offered an array of good wishes.
    The psalm also reminds us of a different kind of marriage. The Prophets had spoken of God as espoused to his people (see Isa 62:5; Ezek 16:8f; Hos 2:16), a rich, though bold image. As Jews reread this beautiful lyric text, they had a presentiment of the covenant that the future Messiah was to establish and extend to include the pagan peoples. The Christian tradition finds in it a prediction of the marriage of Christ and the Church (Mt 9:15; 22:9; Jn 3:29; 2 Cor 11:5; Eph 5:22; Rev 19:9; 21:2), the new and definitive covenant that is extended to all peoples.
    The Liturgy draws upon this psalm in celebrating the most impressive fulfillment of these mystical espousals: the Virgin Mary, Queen and Bride of the King, and those who, following her, have chosen Christ for their Bridegroom.
37. Psalm 45:1 For the director: these words are thought to be a musical or liturgical notation. According to “Lilies”: nothing is known about these words. Maskil: see note on Ps 32:1a. Sons of Korah: see note on Ps 42:1.
38. Psalm 45:2 The poet addresses the King-Messiah and applies to him attributes of Yahweh (see Ps 145:4-7, 12f, etc.) and of Immanuel (see Isa 9:5f; 11:3-5). He is urged to conduct himself in such a way that his reign will be adorned even more splendidly than the wedding vestments he has on (Ps 45:4-6). The best way he can do so is to make the glory of his kingdom consist in justice and righteousness (vv. 7-10).
39. Psalm 45:2 Heart: see note on Ps 4:8.
40. Psalm 45:3 Most handsome of men: so far above all other men was a king of that era regarded (see 1 Sam 9:2; 16:18) that he is akin to a god (see note on Ps 45:7). Older versions translated this phrase as “fairest among the sons of men.” Grace has anointed your lips: see Prov 22:11; Eccl 10:12; see also Isa 50:4; Lk 4:22.
41. Psalm 45:6 Heart: see note on Ps 4:8.
42. Psalm 45:7 O God: a title of honor applied in the Bible to the Messiah (see Isa 9:6), as well as to the leaders and judges (see Ps 82:6), to Moses (see Ex 4:16; 7:1), to the spirit of Samuel (see 1 Sam 28:13), and to the House of David (see Zec 12:8). The fullest meaning of this description of the Davidic king is attained when it is applied to Christ (see Heb 1:8f).
43. Psalm 45:9 The psalmist’s descriptions and references of the preparations for the wedding ceremony—robes, spices, music, the royal daughters, and the royal bride—all emphasize the rightness of the moment and the anointing of this king, who is a son of David. God’s blessing on him ensures the continuity of David’s house in accord with God’s promise (see 2 Sam 7:16). Myrrh and aloes and cassia: Oriental perfumes (see Gen 37:25; Ex 25:6; Song 1:13; 4:14). From palaces of ivory: see 1 Ki 22:39; Am 3:15; 6:4. Heart: see note on Ps 4:8.
44. Psalm 45:10 Daughters of kings: in the allegorical sense, these are the pagan nations converted to the true God (see Song 1:3; 6:8; Isa 60:3f; 61:5) and admitted to his service (Ps 45:16). Gold of Ophir: the most prized kind of gold (see 1 Ki 9:28; 10:11; Job 22:24). The location of Ophir is not known; it is sometimes identified with the southern coast of Arabia or eastern Africa.
45. Psalm 45:11 Forget your people and your father’s house: all her concern should be with what follows, not with what went before; she is the queen and should be concerned with her husband the king.
46. Psalm 45:13 The reward for joining God’s people and for following the new way of life is exaltation among the nations. The people of Tyre—as well as other wealthy nations—will bring tribute to Jerusalem. Indeed, during Solomon’s rule, precious gifts were brought to Jerusalem because of his great renown. Daughter of Tyre: the city of Tyre, famous for its wealth, which was the first foreign city to recognize the Davidic dynasty (see 2 Sam 5:11) and remained close to Solomon (see 1 Ki 5; 9:10-14, 26-28). See also note on Ps 9:15.
47. Psalm 45:15 To you: i.e., to the king.
48. Psalm 45:17 Your: i.e., the king’s. Earth: or “land.”
49. Psalm 45:18 The psalmist sees the nations praising the Israelite king, i.e., especially the Messianic King. The Prophets had foretold that in the restoration the nations would bring him gifts to celebrate the dignity of the People of God among the nations. The Book of Revelation also mentions this aspect of the everlasting state: “The kings of the earth will bring their treasures. . . . The nations will come into it bringing their treasures and wealth” (Rev 21:24, 26). Filled with blessings (see Gen 17:6; 35:11), the new Zion will be glorious and sovereign (see Isa 60:15, 21; 61:9; 62:2, 7), especially in Messianic times.
50. Psalm 46:1 This psalm exalts the power of the God of Israel, Master of nature and Ruler of both armies and peace. Upon a horizon of wars and cataclysms rises the city of Zion, peaceful and unshakable. God is in her, a refuge protecting her from all agitations, a river bringing her a richness of life. The psalm lets us relive the explosion of joy prompted by the defeat of the Assyrian armies in 701 B.C. (see 2 Ki 18:13—19:37; 2 Chr 32).
    This great moment of the past allows the Prophets to designate in advance the drama at the end of time. Amidst the turmoil of nations, God intervenes to save his people, and the world is turned upside down before obtaining definitive peace. It is an image of the movement of history with its cataclysms and the hope of universal salvation.
    In praying this psalm, we should recall that the new and eternal Jerusalem, our mother, is the Church (see Gal 4:26) to whom Christ guaranteed his perpetual protection that renders her indefectible.
51. Psalm 46:1 For the director: these words are thought to be a musical or liturgical notation. Sons of Korah: see note on Ps 42:1. Alamoth: probably a musical term.
52. Psalm 46:2 The divine presence in the temple guarantees the security of the holy city even though creation itself may seem to be falling apart (see Ps 104:6-9; Gen 1:9f).
53. Psalm 46:2 Help in times of trouble: when people are in trouble, they feel the need of God’s special protection (see Pss 22:20; 27:9; 40:14; 44:27; 63:8). They experience his presence especially when they go through a time of distress (see Ps 23:4). He is then very close to them (see Deut 4:7).
54. Psalm 46:4 The Lord of hosts is with us; / the God of Jacob is our fortress: this comforting refrain occurs three times in the psalm—here and in vv. 8, 12 (although the Hebrew lacks it in v. 4). The first part (The Lord . . . is with us) is similar in structure and meaning to the name of the royal child in Isaiah: “Immanuel”—“God is with us” (Isa 7:14; 8:8, 10). The Lord of hosts: see note on Ps 24:10.
55. Psalm 46:5 River: symbol of God’s blessings; the symbolic waters (see Ps 36:9) that spring forth (see Ezek 47:1, 12; Joel 4:18; Zec 14:8) make the holy land fruitful, purify it (see Zec 13:1), and turn it into a new Eden (see Gen 2:10).
56. Psalm 46:6 At break of dawn: the most favored time for attacks to be set in motion against cities but also for God’s blessings (see Pss 17:15; 49:15; 101:8; Song 2:17; Isa 17:14). The psalm here most likely alludes to the retreat of Sennacherib’s armies in 701 B.C. (see 2 Ki 19:35).
57. Psalm 46:7 His voice: God’s thunder (see Ps 104:7; Jer 25:30; Am 1:2). The earth melts away: under the heat of God’s lightnings. But Israel has no need to fear any of these calamities.
58. Psalm 46:10 This verse speaks of universal peace and anticipates the Messianic victory.
59. Psalm 46:11 Exalted . . . on the earth: because of his wondrous deeds for his people, especially the Life, Passion, and Resurrection of Jesus Christ.
60. Psalm 47:1 This psalm is concerned with the Feast of the New Year. The Ark is transported: “God has ascended . . .” and, during the procession, this chant of the kingdom (see note on Ps 93) goes forth. Israel proclaims the kingship of God (see Ex 15:18; Isa 52:7; Zep 3:15), who has handed over to his people the land of Canaan and the city of Jerusalem while also defeating the nearby peoples. The ancient chant remains, but it appears as a prelude to the Lord’s reign over the whole universe (see Jer 10:7). The pagans will be converted and join God’s people in acclaiming the only true King (see Ezr 6:21; Isa 19:23-25; 25:6; 60:11).
    The Roman and Byzantine liturgies see in this text a psalm for the Ascension of Christ: Christ “has ascended amid shouts of joy” and “is seated on his holy throne” as Lord at the right hand of the Father; from there salvation is offered to all peoples (see Acts 2:34; Phil 2:9-11; Rev 5:7-9, 12f).
61. Psalm 47:1 For the director: these words are thought to be a musical or liturgical notation. Sons of Korah: see note on Ps 42:1.
62. Psalm 47:2 Clap your hands: a gesture used at occasions of great joy, e.g., at enthronements (see Ps 98:8; 2 Ki 11:12; Isa 55:12).
63. Psalm 47:5 Our inheritance . . . the pride of Jacob: the Promised Land (see Gen 12:7; 17:8; Ex 3:8; Deut 1:8; Jer 3:18), which God gave Israel by a sovereign act.
64. Psalm 47:6 God ascends liturgically to the temple in the Ark of the Covenant.
65. Psalm 47:10 In Messianic times, the reconciled peoples will form only one people with God’s chosen ones. The covenant with Abraham (see Ps 105:6; Ex 3:6; Est C:2-5 [13:9-13]) will be extended to all humankind (see Ps 72:11; Gen 9:9; Isa 2:2; 45:20f; 56:6; Zec 8:20; 14:16). Princes . . . rulers: some suggest that these terms refer to the angelic spirits who watch over the nations (see Deut 32:8f; Dan 10:13).
66. Psalm 48:1 With overflowing joy, this psalm sings of God and the holy city. All the glory of Jerusalem stems from the Lord who dwells, enveloped in mystery, in the temple on the hill in the heart of the city. From there he protects his people; he has even delivered this city from the assaults of the enemy. It is secure from the north (v. 3), east (v. 8), south (v. 11), and west (v. 14). There Israel encounters its God and gives him thanks. And from this dwelling of God, salvation, joy, and praise extend to all peoples and the whole universe. It is a grandiose vision; how can one not love this land of God in the midst of human beings!
    To Christians, Zion stands for the Church of Jesus, soul of the world and sign of salvation for humankind, until all are gathered together into the kingdom of God, the heavenly Jerusalem (see Heb 12:22; Rev 14:1; 21:10-26).
67. Psalm 48:1 Sons of Korah: see note on Ps 42:1.
68. Psalm 48:2 Holy mountain: see note on Ps 2:6.
69. Psalm 48:3 The true heights of the north: Zaphon. Mount Zaphon was in the far north, the home of the Canaanite storm-god Baal. The psalmist declares that, although Zion is only a small hill, it is higher than any other mountain because it is the home of the only true God (see Ps 68:16f).
70. Psalm 48:4 The psalmist shows that Zion is impregnable not because of her walls but because of the fact that the Lord is present there as the strength of his people (see Pss 18:3; 122:7).
71. Psalm 48:5 In recalling past defeats of Israel’s enemies who attacked Zion, the psalmist may have in mind the victory over the Moab-Ammon coalition at the time of Jehoshaphat (see 2 Chr 20:22-28) or over the Assyrians at the time of Hezekiah (see 2 Ki 19:35f).
72. Psalm 48:8 East: geographical allusion mentioned in the introduction. Ships of Tarshish: i.e., the most powerful ships, built for long voyages—like those that went as far as Tarshish, perhaps Tartessus in southern Spain (see 1 Ki 10:22).
73. Psalm 48:9 Heard . . . beheld for ourselves: the psalmist may be referring to the glorious things that new pilgrims had heard about the beauty and awesomeness of the holy city and now beheld with their own eyes. He may also be referring to the things the pilgrims had heard from their ancestors about the security of the temple at Jerusalem (see Pss 44:2; 78:3) and now beheld for themselves. They became even more convinced of God’s presence in Jerusalem ordering the world’s events and working out the redemption of his people. The Lord of hosts: see note on Ps 24:10.
74. Psalm 48:10 The godly meditate on God’s mighty acts, taking comfort in, rejoicing in, and gratefully making offerings to the revelation of the perfections of the Lord. Kindness: see note on Ps 6:5.
75. Psalm 48:11 Name: see note on Ps 5:12. Right hand: the reaction of praise is a positive response by the godly in contrast to the dread that befell the nations. The godly praise God from one end of the earth to another, declaring his righteousness, i.e., the Lord’s victories and glorious work whose benefits his people share. That work is symbolized by his “right hand,” which includes power, justice, righteousness, and love. As alluded to in the introduction to this psalm, “right hand” also has a connotation of “south” in Hebrew.
76. Psalm 48:12 Judgments: God’s actions in human affairs (see Ps 105:7; Isa 26:9), especially his victories over Israel’s enemies (see Pss 98:8; 105:5; Deut 33:21).
77. Psalm 48:13 The psalmist calls upon the people to walk around Jerusalem and see its great defenses (towers, ramparts, citadels). The physical defense system of Jerusalem may have been a symbol of a far greater strength—the protection of the Lord himself. Furthermore, inasmuch as the Lord was present in the temple at Jerusalem, defense of the city was an expression of loyalty to him.
78. Psalm 48:15 After seeing the well-nigh impregnable fortifications of Jerusalem, the people will feel more secure and better understand the greatness of the Lord, who protects his city and his people in accord with his promises; they will then recount it to their children and grandchildren. The Lord is their God forever, the great Shepherd-King (see note on Ps 23), who will continue to guide them eternally (literally, “till death”).
79. Psalm 49:1 The psalmist meditates on the vanity of riches and the problem of retribution (see Pss 37; 73), after introducing his discourse with a solemnity that is somewhat pretentious. He believes that he has the answer to the problems that torment many (though they are still far from experiencing the crisis of Job). Certainly, fortune is powerless to save the rich from the clutches of death, and no one can buy escape from death; on the contrary, the poor are “filled” because God pays for them what the rich cannot offer despite all their wealth.
    The author also seems convinced that death cannot take away from him the divine friendship. The lot of the righteous cannot be the same as that of the wicked, for he suspects (without knowing how to imagine it) that the former will receive some kind of liberation at God’s hand (v. 16).
    In praying this psalm, we should be mindful that riches cannot assure our physical life and constitute an obstacle to our spiritual life. However, if we remain united with Christ, who has conquered death, we will rise with him (1 Cor 15:45f).
80. Psalm 49:1 For the director: these words are thought to be a musical or liturgical notation. Sons of Korah: see note on Ps 42:1.
81. Psalm 49:2 Solemn introduction: the first part (vv. 2-3) recalls the Prophets (see 1 Ki 22:28; Isa 34:1; Mic 1:2) and the second (vv. 4-5) recalls Ps 78:2; Job 33:4; 34:19; Prov 8:4f.
82. Psalm 49:4 See Mt 12:34. Heart: see note on Ps 4:8.
83. Psalm 49:5 The psalmist alludes to a kind of inspiration: since all wisdom is from God (see Job 28), he lent his ear to hear it; at the same time, he makes use of the harp, the instrument that accompanied prophesying (see 1 Sam 10:5f; 2 Ki 3:15).
84. Psalm 49:6 The psalmist stresses that there is no reason to fear the wicked, for they place their trust in their wealth—which is powerless to save them from God (see vv. 8-10).
85. Psalm 49:8 Wealth is useless to evade death; only God has the power to bring it about (see v. 16; 116:15; Job 33:24-26; Prov 11:4; Ezek 7:19; Mt 16:26; Rom 3:24). A wealthy person may live lavishly and give the impression that he will live forever. However, he too must at some point face death—which is a separation from the land of the living, from all life’s comforts, and from social and economic advantages. Pit: a synonym for the netherworld (see Ps 16:10) that signifies death and perhaps retribution for evil done during life (see Ps 94:13).
86. Psalm 49:11 Those who have amassed wealth for themselves (see Lk 12:20) or those who have rejected the voice of wisdom (see Prov 1:17f) are the foolish and the stupid. These have taken pains to ensure their memory by naming property after themselves but will be remembered only by the names engraved on their tombs (v. 12; see Isa 22:16). They will perish, forever bereft of their wealth.
87. Psalm 49:11 A passage very close to Eccl 2:16 (see Pss 39:7; 92:7f).
88. Psalm 49:13 The psalmist states that death is an inevitable part of earthly existence. He says nothing about life beyond death or the difference between human and animal life.
89. Psalm 49:14 The psalmist does not condemn riches in themselves but only the attitude of self-sufficiency so often associated with wealth, which then leads to insensitivity, scheming, deception, and arrogance (see Jas 5:1-6) in both the rich and their followers.
90. Psalm 49:15 Like sheep: death has become their shepherd, leading them to the grave. They descend . . . waste away: an alternative text is: “The upright will rule over them in the morning, / and their bodies will waste away.” In the morning: the customary time for eschatological judgments and the triumph of the righteous (see Pss 17:15; 46:5; 101:8; Song 2:17; Isa 17:14).
91. Psalm 49:16 Take me: this is the same Hebrew verb that is used for God “taking up” his favored servants: Enoch (see Gen 5:24), Elijah (see 2 Ki 2:11f), and the righteous person (see Ps 73:24). The psalmist thus harbors the hope that God will rescue the righteous from the grave in some way. This hope will become stronger in Israel, as later Books show (see 2 Mac 7:9f; 12:44f; 14:46; Wis 2:23; 3:9; 6:19; Dan 12:2).
92. Psalm 49:17 Faith enables the godly to avoid fearing anything that is transitory. Riches, splendor, and praise (garnered from self or from others) make no difference in the grave. Although wealth can protect one from the rigors of life, it is powerless against death, a place of utter darkness without even a ray of hope (light).
93. Psalm 49:18 In contrast, God will glorify the righteous (see Pss 62:8; 73:24; 91:15; 1 Sam 2:30; Wis 3:7; 1 Tim 6:6-8).
94. Psalm 49:20 See note on Ps 27:1.
95. Psalm 49:21 The psalmist indicates that the godly who are wealthy are different from the senseless rich. Godly persons have understanding about riches as well as about their own mortality and about God, and they act accordingly.
96. Psalm 50:1 This psalm takes the form of an indictment against God’s people for the formalistic practice of their religion and a request for sacrifices of praise accompanied by obedience. It is divided into three parts: (1) the announcement of the Lord’s arrival and the convening of the court (vv. 1-6); (2) the Lord’s words of correction (vv. 7-15); (3) his rebuke for the wicked and promise of reward or punishment (vv. 16-23). The psalm itself may have been composed for a temple liturgy for reaffirming commitment to the covenant.
    In praying this psalm, we should recall that Jesus also condemned formalism. Christ does not reproach us for our external worship, our beautiful liturgical celebrations, vows, oblations, or sacrifices. However, all these must truly reflect sentiments of profound religion—“a living sacrifice that is holy and acceptable to God” (Rom 12:1).
97. Psalm 50:1 Asaph: probably a choral leader in the Jerusalem temple (see notes on Pss 73–89).
98. Psalm 50:1 The author knows how to conjure up the whole apparatus of a divine manifestation. God himself solemnly appears to challenge those who dishonor worship and the law and to recall for them the great demands of the covenant. Israel must realize that the God of Zion is the God of Sinai (see Ex 19:16-20). It is a picture of the Last Judgment.
99. Psalm 50:1 The Lord, the God of gods: in Hebrew, a threefold formula for the divine name that can also be translated as: “The Mighty One, God, the Lord.” It is found elsewhere only in Jos 22:22 (also see Deut 10:17). This psalm is notable for the seven names or other titles it uses for God (v. 1: the God of gods [or: The Mighty One], “God,” “Lord”; v. 6: “judge”; v. 14: “Most High”; v. 21: “I am”; v. 22: “God”—alternative word, Eloah).
100. Psalm 50:3 The Lord is the Ruler of the universe and his appearance is attended by phenomena calculated to create awe in his subjects: fire and a tempest. When he comes in judgment, he is like a consuming fire (see Deut 4:24; 9:3; Isa 66:16; Heb 12:29); in his anger, he may also storm like a tempest (see Isa 66:15).
101. Psalm 50:5 Those consecrated to the Lord had made a covenant with him that was sealed by sacrifices (see Ex 24:4-8).
102. Psalm 50:6 Judge: a title for God (see Ps 94:2; Gen 18:25; Jdg 11:27).
103. Psalm 50:7 Pagans might have imagined that they owed food subsidies to their gods; the Lord has no need of our earthly goods, for everything belongs to him. This diatribe against purely external worship occurs often in the Bible, notably in the Prophets (see 1 Sam 15:22; 1 Chr 29:16-19; Isa 1:10-16; 29:13f; 58:1-8; Jer 6:20; 7:21; Hos 6:6; Joel 2:12; Mic 6:5-8; Zec 7:4-6; Mal 1:10) and is also found elsewhere in the Psalter (see Pss 40:7-9; 51:18f, etc.). The passages do not condemn sacrifices or worship in general, but only the formalism that is satisfied with performing external rites. We cannot bribe God; we can only acknowledge him by prayer and thanksgiving: this was the constant attitude of Jesus toward his Father. Truly religious persons are aware of their limitations; they await everything from God and realize that they owe him everything. The Gospel will lay a heavy emphasis on this teaching (see Mt 5:23; 12:7; Mk 12:33), and Paul will in turn repeat it in his instruction on worship in spirit (Rom 12:1; Phil 2:17; 3:3).
104. Psalm 50:16 Another type of formalism is to have religion or the law on one’s lips more than in one’s heart and life. There is no authentic faith unless it includes a moral commitment and notably that of justice and respect toward others: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my heavenly Father” (Mt 7:21).
105. Psalm 50:21 I am: the formula that reveals the name of the Lord in the Old Testament (see Ex 3:14; Isa 41:4, 10, 14; 43:1-3, 10, 13). See notes on Mk 4:26; 6:50.
106. Psalm 50:22 God: here the Hebrew is a relatively rare poetic word, Eloah, found frequently in Job (see also Pss 18:33; 139:19; Deut 32:15, 17; Hab 3:3).