Psalm 42-72

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).
107. Psalm 51:1 This psalm, the “Miserere,” the best known of the seven Penitential Psalms (Pss 6; 32; 38; 51; 102; 130; 143), is still the most authentic expression of our prayer as human beings. The kind of sincerity in the confession of sinfulness that it expresses requires a limitless trust in the mercy of God. Whether it voices the repentance of King David after his adultery (see 2 Sam 12:13) or that of the Jewish people after their return from the Exile during which they had become aware of their infidelity, the entreaty shows authentic repentance.
     Men and women become conscious of the sin that alienates them from God (see Ezek 2:3; 16:43); evil plunges its roots deep within their being (see Jer 5:23; 7:24; 17:9; Ezek 36:26). A hasty forgiveness, an external purification, is not enough; it is the heart that must be transformed. God alone can effect this new creation and infuse a new Spirit (see Ezek 36:26). He allows sinners to come to their senses and humbly commit themselves to him again. He alone can answer the desire for complete renewal that is inscribed in a true request for forgiveness. Our thoughts turn immediately to Paul who movingly describes the dramatic situation of sinners (Rom 7:14ff) and then contrasts it with the exalted life of Christians who let themselves be led by the Holy Spirit (Rom 8).
     Especially striking in this regard is verse 7 of this psalm: the individual—or the people—has been conceived in sin, begotten in guilt. The psalmist is surely not thinking of a sin of the mother that might infect the child, nor does the Old Testament consider the conjugal union to be sinful; by this exceptionally violent image the psalmist intends rather to convey the idea that the human being is born as a prisoner of a sinful environment.
     All Christians—whether under the shock of some personal failing, under the, at times, searing impression of a life of mediocrity and nullity in God’s eyes, or in union with the entire Church imploring the mercy of the Crucified upon the sinful world—have recited this psalm with its bubbling lyricism to express contrition and distress of soul, and to ask the Savior’s mercy and their own inner renewal.
108. Psalm 51:1 For the director: these words are thought to be a musical or liturgical notation. For the event referred to, see 2 Sam 11:1—12:25.
109. Psalm 51:3 Kindness: see note on Ps 6:5. Wipe away: the psalmist pictures God keeping a record of a person’s deeds on a scroll as earthly kings were wont to do (see Pss 56:9; 87:6; 130:3; 139:16; Ex 32:32f; Neh 13:14; Dan 7:10), and then wiping away the evil deeds when forgiveness is given.
110. Psalm 51:6 Against you, you alone: the very essence of sin is that it constitutes an offense against God, even though it may also entail an offense against human beings. Just in passing judgment: permitted by God, sin calls for the intervention of his judgment (see Rom 3:4).
111. Psalm 51:7 All human beings have a congenital inclination toward evil (see Gen 8:21; 1 Ki 8:46; Job 4:17; 14:4; 15:14; 25:4; Prov 20:9). God must take account of this situation, which is a mitigating circumstance, and show mercy. Later, the doctrine of original sin will be made explicit (see Rom 5:12f; Eph 2:3).
112. Psalm 51:8 Despite his sins against God’s teaching, the psalmist craves that teaching with his whole being; he wants to be among the wise who follow God’s law, not the fools who reject it (see Ps 37:30f). Heart: see note on Ps 4:8.
113. Psalm 51:9 Hyssop: a plant with many branchlets that is a convenient sprinkler, prescribed for sprinkling sacrificial blood or water for cleansing (see Ex 12:22; Lev 14:4; Num 19:18). Whiter than snow: purity beyond compare (see Isa 1:18; Dan 7:9; Rev 7:14; 19:14).
114. Psalm 51:12 Create: verb reserved only for God (see Gen 1) and describing the act by which he brings into existence something new and wonderful (see Ex 34:10; Isa 48:7; 65:17; Jer 31:22). The justification of a sinner is the divine work par excellence (see Ezek 36:25f). Heart: see note on Ps 4:8.
115. Psalm 51:13 Holy Spirit: the full phrase is found in the Old Testament only here and in Isa 63:10f, but the word “Spirit” alone is found throughout. It is by his Spirit that God creates (see Ps 104:30; Gen 1:2; Job 33:4) and redeems (see Isa 32:15; 44:3; 63:11, 14; Hag 2:5), inspires the Prophets (see Num 24:2f; 2 Sam 23:2; Neh 9:30; Isa 59:21; 61:1; Ezek 11:5; Mic 3:8; Zec 7:12) and directs their ministries (see 1 Ki 18:12; 2 Ki 2:16; Isa 48:16; Ezek 2:2; 3:14), prepares his servants for their given work (see Ex 31:3; Num 11:29; Jdg 3:10; 1 Sam 10:6; 16:13; Isa 11:2; 42:1), and bestows on his people a “new heart and . . . a new spirit,” enabling them to live in accord with his will (see Ezek 36:26f).
116. Psalm 51:16 Bloodguilt: the sin that brought about the death of an innocent man (see 2 Sam 12:5, 13) or the judgment passed upon a grave sin requiring the penalty of death (see Ezek 18:13).
117. Psalm 51:18 See note on Ps 50:7-15.
118. Psalm 51:19 Broken spirit; a contrite and humble heart: God is most pleased by a person who trusts in him despite trials of all sorts and who repents of sin and asks forgiveness. Heart: see note on Ps 4:8.
119. Psalm 51:20 Scholars believe that these verses are a post-Exilic addition, made perhaps before the rebuilding of the walls of Jerusalem in 445 B.C. Righteous sacrifices: sacrifices that are not mere empty ritual but filled with praise and thanksgiving to God for his great works.
120. Psalm 52:1 The psalmist indicates that a tragic end is reserved for arrogant cynicism and the perfidious tongue, while the righteous subsist, for they take refuge in God; they will have the happiness of living in the temple, i.e., in the presence of the Lord. This psalm constitutes one of the most violent indictments brought against wicked tongues; it resembles the wisdom psalms (see Pss 57:5; 59:8) and writings (Job 20).
     In praying this psalm, we can dwell on the fact that Jesus teaches us to fear more than anything else those schemers who seek the death of our souls: the devil and the corruptive world, the givers of scandal (see 1 Jn 2:16; 1 Pet 5:8). The workers of evil know how to disguise themselves (see 2 Cor 11:15); by the power of Satan, they perform even lying works and use all the wicked deceptions of evil (see 2 Thes 2:9-12).
121. Psalm 52:1 For the director: these words are thought to be a musical or liturgical notation. Maskil: see note on Ps 32:1a. For the event referred to, see 1 Sam 22:9f.
122. Psalm 52:3 You champion of malice: the translation follows the Greek. The Hebrew has: “the kindness of God lasts all day long.” The title is one of scorn; he is a champion only in his own mind, and God can easily put him in his place (see Isa 22:17).
123. Psalm 52:5 The values of the wicked are distorted. He loves to think, speak, and do evil whenever he can profit from it (see v. 5; Mic 3:2). His entire being reflects the evil that is associated with the tongue (see Ps 120:2; Jas 3:1-12).
124. Psalm 52:7 The wicked will be brought down by God while the righteous will subsist and mock them (see Ps 28:5; Job 18:14; Prov 2:22; Isa 22:17). The end of the wicked will be that of the foolish rich of Ps 49.
125. Psalm 52:7 Tent: the earthly dwelling (see Job 18:14).
126. Psalm 52:10 The godly or righteous stands in contrast to the “champion of malice” (v. 3). The latter relies on himself, does evil, and amasses ill-gotten riches and power; the Lord uproots him like a tree, turns him into a wanderer and destroys him like a building (v. 7). The godly relies on the Lord and is like a tree flourishing in the Lord’s house. The “champion” boasts of his abilities; the godly praises the Lord for his wondrous works.
127. Psalm 52:10 Like a green olive tree: symbol of a long and fruitful life inasmuch as it lives hundreds of years (see Pss 92:13-15; 128:3). Kindness: see note on Ps 6:5.
128. Psalm 52:11 I will praise you forever for what you have done: a vow to praise the Lord for his punishing the wicked and saving the righteous (see Pss 13:6; 22:32; 31:23; 57:4) in keeping with the Israelite belief that praise must follow deliverance. The praise involved thank offerings and celebrating God’s saving deed in the presence of others in the temple (see Ps 50:14f, 23). See also note on Ps 9:2. Saints: people of God who are and should be devoted to him (see note on Ps 4:4). Name: see note on Ps 5:12.
129. Psalm 53:1 The psalmist stresses that when people banish God from their heart, they are led to renounce and exploit their neighbors. A generation turns away from God and erects injustice into a law, but the Lord of the poor and oppressed remains vigilant. The text reproduces Ps 14 with some variants: e.g., “God” is used for “the Lord” and verse 5 (which corresponds with vv. 5-6 of Ps 14) is different.
     In praying this psalm, we can recall that all the attacks of spiritual or physical tyrants upon us are futile. Christ is with his faithful till the end of time, with the whole Church and with every Christian, to enable them to overcome all external and internal adversities. And without ceasing Christ offers to his Father, out of gratitude for deliverance, a sacrifice of thanksgiving—the Eucharist.
130. Psalm 53:1 For the director: these words are thought to be a musical or liturgical notation. Mahalath: this word may signify a modulation indicating sadness. Maskil: see note on Ps 32:1a.
131. Psalm 53:2 See notes on Ps 14:1b-4.
132. Psalm 53:6 This verse corresponds with the theme of Ps 14:6-7 that God crushes evildoers who attack his people, but the text is quite different. Later . . . good reason: an alternative translation is: “Then they were overcome with fear, / where there was no reason to fear.” Scatter the bones: bodies left unburied (regarded as a horrible fate) in the wake of a devastating defeat—an allusion to Israel’s divine deliverance from the siege of Sennacherib in 701 B.C. as a sign of what happens to all who attack God’s people (see 2 Ki 19:35f; Isa 37:36f).
133. Psalm 53:7 Who will . . . Zion?: another possible translation is: “Oh, if only salvation for Israel / would come forth from Zion.”
134. Psalm 54:1 The “name” stands for God himself, the Almighty One. To him the psalmist directs his supplication, from him help will come, and toward him will thanksgiving be extended. For Christians, the “name” is that of Jesus Christ, who saves those who invoke it (see Acts 2:21; Rom 10:9; 1 Cor 1:2). “There is no . . . other name under heaven given to men by which we can be saved” (Acts 4:12). The name “Jesus” means “God saves” (see Mt 1:21).
135. Psalm 54:1 For the director: probably a musical or liturgical notation. Maskil: see note on Ps 32:1a. For the event in David’s life, see 1 Sam 23:19.
136. Psalm 54:3 The beleaguered psalmist summons God to give him justice (see Ps 17). Name: see note on Ps 5:12.
137. Psalm 54:5 Strangers: probably a reference to the people of the Desert of Ziph (see 1 Sam 23:19). They have no thought of God: the same type of sinners as in Ps 53.
138. Psalm 54:7 See notes on Pss 5:11; 35.
139. Psalm 54:8 God and his faithful have the same enemies, whose defeat is a subject for joy and thanksgiving. Praise your name: see note on Ps 7:18.
140. Psalm 55:1 The psalmist, a sensitive and pious Levite, interminably repeats his lament. Three times he describes his torment as the victim of calumny, distressed to see the holy city corrupted, and abandoned by his best friend. If only he could escape this misfortune that obsesses him! We are reminded of David in the wake of Absalom’s rebellion against him (see 2 Sam 15–17) as well as of Jeremiah excoriated by his enemies (Jer 4:19; 5:1; 6:6; 9:1, 3, 7) and of Christ, the man of sorrows, betrayed by his friend (see Mt 26:21-23, 48-50).
     This psalm is a prayer for days when we feel exhausted by the struggles of life, by the hostility of people and things, when we would like nothing more than to escape, to flee into some deserted spot and encounter nobody. However, the psalmist knows that only God’s presence can free the heart imprisoned by suffering.
141. Psalm 55:1 For the director: these words are thought to be a musical or liturgical notation. Maskil: see note on Ps 32:1a.
142. Psalm 55:2 The psalmist begs God to listen to his plight.
143. Psalm 55:5 So great is the physical danger and the mental anguish (see Pss 18:5f; 116:3) that the psalmist wishes he could run away from it all (see Jer 9:1-5).
144. Psalm 55:5 Heart: see note on Ps 4:8.
145. Psalm 55:10 The psalmist issues an urgent call for God to come to his assistance.
146. Psalm 55:10 See notes on Pss 5:11; 35. Restrain . . . confound their speech: possibly a reference to God’s action at Babel (see Gen 11:5-9). Sins of the tongue, calumnies, false witness, and insults are often denounced in psalms of lamentation. Violence . . . strife: entities are personified here and in verse 11 (iniquity . . . malice), and verses 10b-11 recall Jer 5:1; 6:6; 9:6; Ezek 22:2; Zep 3:1.
147. Psalm 55:13 Doubtless, the betrayer is a Levite; the Targum identifies the false friend as Ahithophel (see Ps 44:11; 2 Sam 15:12). See also Mt 26:21-25.
148. Psalm 55:16 The psalmist calls for the sudden, premature death of his enemies (see note on v. 10 above), which was the same as the punishment wished on one’s enemies (see Pss 73:19; 102:25; Job 15:32; Prov 1:12; Isa 38:10; Jer 17:11), a punishment that overtook the rebellious band of Korah (see Num 16:32f). Hearts: (also v. 22). See note on Ps 4:8.
149. Psalm 55:17 The psalmist believes that God will hear his prayer and come to his aid.
150. Psalm 55:18 Evening, morning, and noon: the hours for prayer (see Dan 6:11f). The legal day begins at the setting of the sun (“evening”).
151. Psalm 55:19 The psalmist reflects once again on his friend’s treachery and then puts his full trust in the Lord.
152. Psalm 55:23 Text cited in 1 Pet 5:7 (see also Ps 121:2; Isa 50:10).
153. Psalm 55:24 See note on verse 10 above. Pit of destruction: i.e., the grave.
154. Psalm 56:1 A psalmist subjected to harassment appeals to the Lord to take note of the injustice he is undergoing. He calls for the judgment of God to come upon his persecutors; but, more importantly, a profound religious sense enables him to divine that the prayer and tears of human beings are precious in God’s eyes. The spirit of this psalm resides in the refrain: a firm protestation of trust in the word of the Lord (vv. 5, 11-12) despite all the plots of humans. So strong is the psalmist’s certitude on this point that it transforms his fervent prayer from a lament into a thanksgiving.
     It is easy to place this psalm on the lips of Christ, for its themes are all found in the Passion: a plea for the Father’s mercy, assaults of pagan tyrants, calumnies, plots and snares on the part of enemies, tears, cries of confidence, and a vow of thanksgiving. The psalm also provides Christians with a beautiful prayer of supplication in time of adversity, whether external or internal.
155. Psalm 56:1 For the director: these words are thought to be a musical or liturgical notation. According to Yonath elem rehoqim: nothing is known about this phrase. Miktam: see note on Ps 16:1. For the event referred to, see 1 Sam 21:10-15.
156. Psalm 56:5 Word: as in verse 11, God’s “word” is the promise by which he committed himself to his faithful; this is a very familiar theme in the Psalter (see Pss 105:8-11; 119:42, 65; 130:5). People: (also in v. 12); literally, “flesh,” representative of human frailty with respect to the divine power. People can indeed inflict pain, suffering, and death upon us, but they cannot rob us of our souls or our eternal future (see Ps 118:6; Heb 13:6). Jesus said: “Have no fear of those who kill the body but cannot kill the soul” (Mt 10:28); thus, we are to fear no one but God alone, who is also our helper.
157. Psalm 56:9 God cares for his faithful and keeps a careful record of everything about them (see note on Ps 51:3)—even the tears they shed when they are in trouble. The theme of God’s record is frequent (see, e.g., Ps 139:16; Job 19:23; Mal 3:16). Each tear of the righteous will be compensated (see 2 Ki 20:5; Isa 25:8; Rev 7:17). Indeed, Jesus indicated that God has such concern for us that he knows the number of hairs on our head (Mt 10:30).
158. Psalm 56:13 I am bound . . . by vows: the psalmist is certain of being delivered and vows to make thanksgiving for it (see note on Ps 7:18).
159. Psalm 56:14 Walk in the presence of God: an expression that indicates access to the heavenly King, with reference to his presence at the temple (God’s royal house on earth). It is legitimate for us to see in this text an allusion to ultimate access to the heavenly temple (see Pss 16:11; 17:15; 23:6; 140:14). Light of the living: a happy life on earth (see note on Ps 36:9).
160. Psalm 57:1 The psalmist pictures evildoers like lions tearing away at him and ravaging his reputation. It is altogether natural for him, then, to call upon God to come in power to chastise the enemy and establish his kingdom on earth. A second tableau ends the psalm: the believer sings of God’s deliverance, which comes like a dawn in the midst of the night of danger. Part of this psalm is duplicated in Ps 108 (57:8-12 is the same as 108:2-6).
     This supplication may be justly applied to Christ during his whole public life and Passion. Surrounded and attacked by his enemies, he seeks refuge in his Father, who cannot abandon him. It can also fittingly be applied to us who are constantly threatened by our spiritual enemies.
161. Psalm 57:1 For the director: these words are thought to be a musical or liturgical notation. According to “Do not destroy”: probably a note by an early scribe intended to prevent his manuscript from being discarded. Miktam: see note on Ps 16:1. For the event, see 1 Sam 24:1-3.
162. Psalm 57:2 My soul: see note on Ps 6:4. Shadow of your wings: conventional Hebrew metaphor for protection; it may have been inspired by the wings of the cherubim spread over the Ark in the inner chamber of the temple (see 1 Ki 6:23-28).
163. Psalm 57:3 Who takes care of me: an allusion to God’s providence; other translations given are: “who puts an end to my troubles” and “who perfects his work in me.”
164. Psalm 57:4 Kindness: see note on Ps 6:5.
165. Psalm 57:6 The psalmist asks that the kingdom of God may be manifested (see Ps 72:19; Num 14:21; 1 Chr 29:11; Isa 6:3; 33:10; Hab 2:14) by the deliverance of the faithful and the ruin of the wicked (see Pss 79:9; 102:16f; 138:5).
166. Psalm 57:8 These verses (with slight variations) are the same as verses 2-6 of Ps 108.
167. Psalm 57:8 The psalmist is at peace because of his trust in the Lord. Heart: see note on Ps 4:8.
168. Psalm 57:9 Dawn: personified as in Ps 139:9; Job 3:9; 38:12. The “night” (v. 5: “lie prostrate”) symbolizes trials; deliverance comes with the “dawn” (see Ps 17:15).
169. Psalm 57:10 A vow to offer ritual praise to the Lord for his goodness (see note on Ps 7:18). Kindness: see note on Ps 6:5.
170. Psalm 58:1 This is one of the so-called imprecatory (or cursing) psalms (see note on Ps 35) that call upon God to mete out justice to enemies. In their thirst for justice, the authors of these psalms use hyperbole (or overstatement) in order to move others to oppose sin and evil. Such impassioned expressions may seem vengeful to a Western audience not used to the diatribes and curses of Easterners. And the joy exhibited over the justice to be meted out seems ferocious to us. However, we must realize above all that the psalmists were desiring only true justice, a justice that could not be derailed, denied, or mocked—because it was God’s justice.
     The psalmist and all Israel regard judges as well as rulers to be divine beings (see Pss 45:7; 82:6; Ex 21:6; Deut 19:17), for judging, like ruling, is a power of God. This psalm wars against those who pervert such a divine power.
     The early Church applied this psalm to the trial of Jesus before the Sanhedrin (see Mt 26:57-68 par).
171. Psalm 58:1 For the director: these words are thought to be a musical or liturgical notation. According to “Do not destroy”: see note on Ps 57:1. Miktam: see note on Ps 16:1.
172. Psalm 58:2 Rulers: literally, “gods”: see introduction.
173. Psalm 58:3 Hearts: see note on Ps 4:8.
174. Psalm 58:4 The evil ways of the wicked (see Ps 10) are theirs from birth.
175. Psalm 58:6 The roles of charmers and enchanters are frequently alluded to in the Old Testament (see Deut 18:11; Eccl 10:11; Isa 3:3; Jer 8:17).
176. Psalm 58:7 The psalmist regards teeth as weapons of the mouths by which the wicked harass the righteous (see Ps 57:5), so he begs God to destroy them.
177. Psalm 58:8 See notes on Pss 58; 35.
178. Psalm 58:8 Make them wither like grass that is trampled: the meaning of the Hebrew is unclear. Another translation likens the psalmist’s foes to archers who shoot blunted arrows. “When they ready the bow, let their arrows be blunted.”
179. Psalm 58:9 Snail: the ancients believed that snails dried up in the sun and evaporated.
180. Psalm 58:10 The meaning of the Hebrew for this verse is uncertain. Another translation given is: “Before your pots can feel the heat of the thorns— / whether they be green or dry— / the wicked will be swept away.” This accords with the fact that twigs from wild bushes (thorns) were used to start quick fires for cooking (see Ps 118:12; Eccl 7:6).
181. Psalm 58:11 Bathe his feet in the blood: a vivid expression indicating complete victory over one’s foes that was common in the Near East (see Ps 68:24; Isa 63:1-6).
182. Psalm 59:1 The most realistic situation for this psalm is as follows: a believer, a Jewish group, or the whole people is exposed to persecution; it comes from forces that wish to impose paganism on the exiles or perhaps on Jerusalem itself. Like raging dogs that prowl the night in the cities of the East in search of prey, evil-intentioned persons attack the innocent victim with slander and curses, seeking to destroy his reputation and ultimately his life. The description is ferocious and the imprecation vehement and vengeful; but God will not tolerate lying and perfidy without end; the Almighty One cannot let himself be mocked, for his honor is at stake (v. 14).
     We can pray this psalm to God and to Christ inserting our own name in all our temporal struggles, and even more in the bitter spiritual struggles we must constantly wage against our powerful spiritual enemies.
183. Psalm 59:1 For the director: these words are thought to be a musical or liturgical notation. According to “Do not destroy”: see note on Ps 57:1. Miktam: see note on Ps 16:1. The superscription imagines that the occasion for this psalm was the narrative in 1 Sam 19:11-17. Some believe it might have been when Jerusalem was under siege as at the time of Hezekiah (see 2 Ki 18:19), while others point to the time of Nehemiah (see Neh 4).
184. Psalm 59:2 Defend me: literally, “lift me to a high, safe place.”
185. Psalm 59:6 Lord, God of hosts: an expression used first in 1 Sam 1:3 to designate the Lord as the sovereign over all powers in the universe—the God of all armies, both the heavenly army (see Ps 68:17; Deut 33:2; Jos 5:14; Hab 3:8) and the army of Israel (see 1 Sam 17:45). See also note on Ps 24:10. God of Israel . . . punish all the nations: seems to indicate an attack on Israel by the nations.
186. Psalm 59:8 The wicked curse God as if he cannot see and hear and will not respond. But God laughs at them (see Pss 2:4; 37:13) and listens until the day of reckoning when the curses will fall back in judgment on the wicked themselves.
187. Psalm 59:10 The psalmist asks God to put his foes to death, so that his people may not be seduced by them and so that the people will remember this particular saving act longer than they have remembered others (see Pss 78:11; 106:13).
188. Psalm 59:12 Another translation possible is: “O God, put them to death, / so that they may not seduce my people.”
189. Psalm 59:12 O Lord, our shield: just as the king was regarded as the people’s shield in ancient Israel (see Ps 84:10), so the Lord was called the Shield of his people (see Pss 7:11; 84:12; 89:19; 91:4; 115:9-11; Deut 33:29; Prov 30:5). Accordingly, the psalmist invokes this attribute of the Lord at this point.
190. Psalm 59:14 God’s punishment of the nations will show that God, the King of Israel (see Ps 24:1, 6; Isa 41:21ff; 63:19), is also the Master of the universe (see Pss 46:11f; 83:19).
191. Psalm 59:15 The wicked wreak havoc like a pack of dogs, snarling and howling as they prowl about the city. The godly take courage in hearing of God’s laughter (v. 9) and the assurance of his love (vv. 10-11). For the Lord is their strength and their fortress, who will deliver them from all their enemies and whom they will praise.
192. Psalm 59:17 After the night of danger (vv. 7, 15), the psalmist will sing to God on the morning of deliverance (see notes on Ps 57; 57:9). Kindness: see note on Ps 6:5.
193. Psalm 59:18 The psalmist vows to offer ritual praise for his deliverance (see note on Ps 7:18).
194. Psalm 60:1 God responds to the supplication of the nation of Israel, which is suffering because it has neglected the covenant. The cry of a holy war sounds forth. God mobilizes Israel from one end to the other (vv. 8-9) to wreak judgment on enemy territory—one feels as if carried back to the time of the Exodus and the conquest of Canaan. After the Exile, this psalm could have been chanted during a penitential liturgy. Verses 7-14 are also found in Ps 108 as verses 7-14.
     The military casualties and temporal disasters of ancient Israel typify the spiritual disasters that the Church, the new Israel, sometimes suffers. In union with Christ, her risen Head, the Church directs this supplication to the Father in critical moments of her history.
195. Psalm 60:1 For the director: these words are thought to be a musical or liturgical notation. According to “The Lily of . . .”: its meaning is unknown. Miktam: see note on Ps 16:1. The superscription refers to events that are found in 2 Sam 8:1; 1 Chr 18. However, the accounts make no mention of Edom or of the fact that David’s forces met stiff resistance (vv. 3-5) and even a temporary defeat (v. 11f). The Valley of Salt is unknown (see 2 Sam 8:13).
196. Psalm 60:4 Shook the earth: the defeat is likened to an earthquake, which is an apocalyptic characteristic (see Isa 24:20).
197. Psalm 60:5 Wine that made us stagger: God has given them drink from the cup of the divine wrath (see Ps 75:9; Isa 51:17, 22; Jer 25:15) rather than the cup of the divine blessings (see Pss 16:5, including note; 23:5; 116:13).
198. Psalm 60:6 Bow: symbol of the enemy, which relied on its bows.
199. Psalm 60:7 These verses occur again as verses 7-14 of Ps 108.
200. Psalm 60:8 The Lord gives his people an oracle of hope, reminding them of his promises that the earth is his and no enemy can stand against him. Shechem was west of the Jordan, and Succoth east of it; therefore, they indicated dominion over all of Palestine. Next are named four Israelite tribes; hence, there are three regions in all that must be reduced to subjection.
201. Psalm 60:9 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).
202. Psalm 60:10 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.
203. Psalm 60:11 The psalmist asks the Lord to lead him to victory even though the pain of defeat and God’s apparent rejection are still with him. For he knows that the Lord remains with his people and will ensure a joyous and victorious outcome (see Pss 44:6; 118:15f).
204. Psalm 60:11 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.
205. Psalm 61:1 The psalmist, a Levite deported to Babylon along with the elite of the Jewish people in 598 B.C., voices his ardent desire to return to the holy city and resume his service in the temple. Added to this lament of the exiled Levite is a prayer for the king, probably on behalf of Zedekiah, the last to sit on the throne of David after the first deportation of 598 B.C. This prayer also calls upon the Messiah, who is to come from the royal line (see 2 Sam 7; 1 Chr 17:14), to reign forever, and whose coming Israel awaits.
     This prayer beautifully expresses our hope as Christians. Sent by the Father and anointed by the Holy Spirit, Christ has become our Head, our guide and leader to the Father, provided we keep our eyes fixed on him by faith (see Acts 3:15; 5:31; Heb 2:10; 12:2). Long live Christ the King!
206. Psalm 61:1 For the director: these words are thought to be a musical or liturgical notation.
207. Psalm 61:3 Ends of the earth: the phrase can also be translated as “from the brink of the netherworld,” i.e., the grave. Heart: see note on Ps 4:8. Set me high upon a rock: a reference to God’s sanctuary (see Ps 27:5). Another translation is: “Lead me to the rock that is higher than I”: a reference to God, the psalmist’s “rock of refuge” (Pss 31:3; 71:3; see also Pss 18:3; 62:3, 7f; 94:22).
208. Psalm 61:5 Shelter of your wings: see note on Ps 17:8.
209. Psalm 61:6 The psalmist is certain of being heard (see Pss 56:14; 66:19) and resuming his functions (see Ps 16:5), for he is among those who fear God (see Mal 3:16). Name: see note on Ps 5:12.
210. Psalm 61:7 As in Pss 85:11f; 89:15, 25, these personified divine attributes were thought to accompany the Messiah just as they protect the king (see Prov 20:28) or the simple Levite (see Ps 40:12). They were then applied to Christ, “Son of David,” by the Fathers of the Church. The insistence on an eternal reign recalls the prophecy of Nathan (see 2 Sam 7:16; 1 Chr 17:14), which is frequently alluded to in the Psalter (see Pss 18:51; 45:18; 72:5, 17; 89:5; 132:12). Kindness: see note on Ps 6:5.
211. Psalm 61:9 See note on Ps 7:18. To fulfill one’s vows meant to make an offering or sacrifice promised to God, normally in a single ceremony. To do so day after day shows a commitment to a debt that could never be paid off or an awareness that God’s blessings are new every morning. Name: see note on Ps 5:12.
212. Psalm 62:1 This psalm recalls the malice of human beings (see Ps 4:3), the nothingness of creatures (see Ps 39:6f; Isa 40:15), the vanity of riches (see Ps 49:13; Prov 11:28; 27:24), and the impartiality of the heavenly Judge (see Pss 9:8f, 17; 11:7; 33:5; 140:13). It provides an unsurpassable lesson of wisdom and simple trust in God to those who are deeply hurt and deceived (see Ps 31). Human beings seek success in wickedness, falsehood, and violence. The believer knows the futility of this manner of acting; it is of no avail in the sight of God’s judgment. Entirely different is the strength of the faithful: the Lord, who renders to each what they merit (Job 34:11; Prov 24:12; Sir 16:14; Ezek 18), will never fail them—and he is the only one who will never do so.
     At the invitation of Christ and in union with him, we must learn to abandon ourselves to the heavenly Father in all the trials and difficulties of life and seek in him our rest and inner peace. We could thus recite this entire psalm to celebrate the wonderful fruits of this filial confidence and to exhort our life companions to practice similar abandonment.
213. Psalm 62:1 For the director: these words are thought to be a musical or liturgical notation. Jeduthun: see note on Ps 39:1.
214. Psalm 62:2 Soul: see note on Ps 6:4.
215. Psalm 62:4 Leaning wall . . . tottering fence: metaphor for the psalmist’s state of weakness—real (in God’s eyes) or imagined (by his enemies).
216. Psalm 62:5 Place on high: either a throne in the case of David or a place of safety such as a fortress on a cliff in the case of another psalmist. Hearts: see note on Ps 4:8.
217. Psalm 62:6 Be at rest: see Pss 27:13f; 42:6, 12; 43:5.
218. Psalm 62:9 Pour out your heart before him: a call for true prayer and meditation with God (see Lam 2:19). Heart: see note on Ps 4:8.
219. Psalm 62:10 A reference to the manner of weighing precious objects; the lighter one would rise. On God’s scale, the wicked are a puff of air. The image of the scale recurs in Job 31:6; Prov 16:2; 21:2; 24:12; Isa 40:15.
220. Psalm 62:11 The Prophets inveighed against social crimes (see Isa 30:12; Ezek 22:29). The consequence was the recommendation to be detached from riches (see Job 27:12ff; 31:25; Eccl 5:8ff; Jer 17:11; Mt 6:19f, 24). Heart: see note on Ps 4:8.
221. Psalm 62:13 The doctrine of personal retribution, taught by the Prophets, above all Ezekiel (see Ezek 18), is taken up by the sages and the psalmists (see Pss 28:4; 31:24; Job 34:11; Prov 24:12; Sir 16:13) and passes into the New Testament (see Mt 16:27; Rom 2:6; 2 Tim 4:14; Rev 2:23)—but only good deeds have eternal value. Kindness: see note on Ps 6:5.
222. Psalm 63:1 A deported Levite thinks back to the time when he lived in the temple, close to God; in the silence of the night he meditates on those happy hours, the remembrance of which comforts him. And the desire rises in him and becomes more and more intense; already it is as if he is once again in the sanctuary with no other occupation than to offer unceasing praise to the One whose love surpasses every other good. In that time of deliverance the king will be filled with blessings by God while the oppressors will receive the severest of chastisements.
     By its movement and style, this engaging prayer finds a place among the most beautiful psalms of longing (see Pss 42; 61; 73; 84). It enables us to rediscover—amid the difficulties of daily life and all that distracts us from the spiritual life—the longing for God, whose love is the only thing that makes life worth living. It can also serve as the song of the prodigal son (see Lk 15), enabling us to put into words the distress, hope, and penitence of the repentant sinner.
223. Psalm 63:1 This superscription ascribes the psalm to a time when David was in the wilderness of Judah (see 1 Sam 24; 2 Sam 15:23-28; 16:2, 14; 17:16, 29).
224. Psalm 63:2 Earnestly: literally, “in the morning” (see notes on Pss 57; 57:9). My soul . . . my body: i.e., my whole being.
225. Psalm 63:3 The psalmist worships God, the Great King, who promised to dwell among his people—formerly in the Ark of the Covenant (see Pss 78:61; 132:8; 1 Sam 4:21) and now in the sanctuary where the psalmist envisions the Lord in all his power and glory.
226. Psalm 63:4 Kindness: see note on Ps 6:5. For the Old Testament, the greatest good was earthly life; but God’s kindness is better even than life.
227. Psalm 63:5 Uplifted hands: the usual posture for prayer (see Ex 9:29, 33) with palms turned upward (see also Pss 44:21; 77:3; 88:10; 119:48; 143:6; 1 Ki 8:22; Ezr 9:5; Neh 8:6; 2 Mac 3:20). The lifting up of one’s hands was also a symbol of dependence on and praise of the Lord (see Pss 28:2; 63:5; 1 Tim 2:8). Name: see note on Ps 5:12.
228. Psalm 63:6 Soul: see note on Ps 6:4. As at a banquet: literally, “marrow and fat,” the preferred meats of the Palestinian Arabs and a symbol of the best of foods (see Ps 36:9).
229. Psalm 63:7 Upon my bed: during the night of darkness, the psalmist anxiously looks for the morning of God’s deliverance (see notes on Pss 57; 57:9). Watches of the night: the night was divided into three watches, and if someone were aware of all three of them he was passing a sleepless night—in this case at prayer (see Ps 119:148; Lam 2:19).
230. Psalm 63:8 See note on Ps 17:8.
231. Psalm 63:10 See notes on Pss 5:11; 35.
232. Psalm 63:11 The psalmist’s enemies will lose their lives for having sought to kill him, and they will become food for jackals, i.e., they will remain unburied, a cause for shame (see note on Ps 53:6).
233. Psalm 63:12 All who swear by him: to swear by the Lord signified devoted adherence to him (see Isa 45:23; 48:1; Zep 1:5). God will acquit his followers (see Deut 6:13; Jer 12:16; Dan 13:42, 60) but will chastise the wicked (see Ps 52:3-7).
234. Psalm 64:1 The psalmist shows that the righteous are often defenseless before the cynicism of the machinations and calumnies to which they are prey. Those who weave their intrigues act in shadows and believe they are hidden from view. However, God sees everything, even secret human actions and designs. His judgment overtakes those who evade justice. Basing himself on the law of talion (“an eye for an eye”), the author imagines that, even here below, God will turn their evil against the wicked while publicly acquitting the righteous. Each life will be brought before the judgment of God; the righteous will find their joy in the Lord. Such is the lesson of the psalm, even though the ways of God follow a more mysterious course than its author yet suspected.
     This psalm was applied to the Passion of Jesus by St. Augustine. It also finds a ready place in the prayer of the Church and the faithful who experience the physical and spiritual attacks of the world, the flesh, and the devil as we await the coming of Christ to dispense true justice (see Rev 19:1f).
235. Psalm 64:1 For the director: these words are thought to be a musical or liturgical notation.
236. Psalm 64:4 Tongues: see note on Ps 5:10.
237. Psalm 64:6 These verses enlarge the portrait of the wicked set forth in verses 3-5; there the wicked are shown opposing the innocent, while here their common plotting is shown. The wicked lay snares to trap their victims (see Pss 35:7; 119:110; 140:6; 142:4; Deut 7:16; Prov 22:24f; Jer 7:9f).
238. Psalm 64:7 Hearts: see note on Ps 4:8. Hidden: literally, “deep” (see Prov 18:4; 20:5).
239. Psalm 64:8 See notes on Pss 5:11; 35.
240. Psalm 64:8 God will turn on the wicked the harm they wanted to do to the psalmist, as demanded by the law of talion (see Pss 7:13f; 9:16f; 35:7f; 37:15; 59:13f; 140:10). He will shoot his arrows at them (see Ps 38:3; Deut 32:42). The shame they had intended to bring upon the godly will fall back upon themselves (see Pss 22:8; 52:7-9; 59:11; Jer 48:26).
241. Psalm 64:9 Wag their heads: a common gesture of ridicule (see Pss 22:8; 44:15; 109:25; Jer 48:27).
242. Psalm 64:10 The psalmist encourages all to proclaim and ponder the acts of God (see Ps 2:10; Isa 41:20) and to turn to him in adversity. He will vindicate his servants who are righteous (see Pss 7:11; 11:2-7), and they will be in a position to give him praise (see Ps 7:18).
243. Psalm 64:10 The wicked asked derisively, “Who will see us?” (v. 6) and were unafraid of the consequences of their actions. But when all humanity sees the power of God, fear will come upon everyone.
244. Psalm 65:1 In Israel, the Harvest Feast (see Lev 23:29) directly follows the Day of Atonement (to which reference is made in Ps 65:4; see Lev 16). At this time the people celebrate a season of abundance. Joy and gratitude pervade this poem. At the beginning, there is a first acclamation to the Lord who dwells in Zion; in this privileged place God receives worship and dispenses pardon while the Levites are overwhelmed with joy and filled with grace. Then the horizon is expanded to include the very ends of the earth: the people praise the Master of the world whose exploits are proclaimed by all creation and history. Lastly, gratitude is offered for the huge harvest: the poet evokes the miracle that comes in the form of rain (for these regions ever threatened by drought); the springtime of Judea shines forth, and the country experiences a sumptuous rebirth.
     The modern—scientific—way in which we look at the succession of the seasons and harvests need not deprive us of the wisdom of the ancients, which saw God at work and extolled his splendor and goodness. It is God who acts through the regular course of nature (see Mt 6:26, 30).
     This psalm reminds us to offer God unceasing praise and thanksgiving (see Col 3:16f; Eph 5:19f).
245. Psalm 65:1 For the director: these words are thought to be a musical or liturgical notation.
246. Psalm 65:2 It is fitting . . . praise to you: another translation is: “Praise awaits you.” The debt of giving praise to God is fulfilled when people carry out the vows they made in time of need (see note on Ps 7:18).
247. Psalm 65:3 To you all flesh must come: i.e., all humankind will come to God. It recalls the universalism of the psalmists (see Pss 64:10; 66:1, 4, 8; 67:4-6) and of Isaiah (see Isa 17:12; 26:15; 66:19, 23).
248. Psalm 65:4 Blot them out: or “make atonement for them.” God forgives sins when his people repent and observe his rules for pardon (as he did for the Israelites who observed the Day of Atonement—see Lev 16:20-30).
249. Psalm 65:5 Blessed: see note on Ps 1:1. Good things of your house: see note on Ps 36:9.
250. Psalm 65:6 Awesome deeds: God’s creative acts as reflected in the beauty and bounty of Nature and his saving acts as seen in the deliverance of Israel from Egypt and its establishment in the Promised Land (see Pss 106:22; 145:6; Deut 10:21; 2 Sam 7:23; Isa 64:3).
251. Psalm 65:7 Clothed in your great power, you hold the mountains in place: the God of the psalmist is the Creator, the one who formed the mountains and continues to hold them in place (see Ps 93:1; Am 4:13).
252. Psalm 65:8 Just as God tamed the turbulence of the primeval waters of chaos (see notes on Pss 32:6; 33:7), so he brings to an end the turmoil of the nations (see Isa 2:4f; 11:6-9; Mic 4:3f).
253. Psalm 65:9 Wonders: the great saving acts of God indicated in note to verse 6.
254. Psalm 65:10 Streams of God: the poet evokes the means by which God brings forth the rain out of his “storehouses” (Ps 33:7), which flow into the water sources on earth and give life to creatures (see Ps 46:5; Isa 33:21).
255. Psalm 65:11 God sends both the “early” rain in the fall and the “latter” rain in the spring to water the ground and lead to abundant harvests—which he then blesses (see Deut 11:14; 28:12; Hos 6:3; Joel 2:23; Acts 14:17).
256. Psalm 65:12 Bounty: literally, “goodness”; the reference is to both material and spiritual gifts, God’s covenant promises. Tracks: God’s royal chariot tours the heavens dispensing fertility throughout the earth (see Pss 18:11; 68:5; Deut 33:26; Isa 66:15; Am 9:13).
257. Psalm 65:14 In their joy they shout and sing together: all creation joins in the praise of God for his goodness (see Pss 89:13; 96:11-13; 98:8f; 103:22; 145:10; 148:3f, 7-10; Job 38:7; Isa 44:23; 49:13; 55:12).
258. Psalm 66:1 This psalm is made up of two wholly autonomous parts: in the first, Israel praises God for his saving acts on its behalf, and in the second, an individual fulfills his vow to God for some favor. In its liturgy, Israel always contemplates anew the great days of the past: the Exodus from Egypt and the passage of the Jordan (v. 5). This does not constitute nostalgia for a past favor; yesterday’s event is the sign of God’s presence today. God always manifests himself as the savior of his people: now he delivers them from the distress of an invasion or possibly from the great trial of the Exile (vv. 8-11). A spirit of universalism pervades the first part of this poem: the whole earth is invited to proclaim the deliverances of God.
     In the individual’s prayer of thanksgiving, a man saved from a great trial comes to give praise by his offerings and his proclamation amidst his friends. The person who announces a deliverance at God’s hands makes himself the spokesman of the community of believers.
     This psalm is an apt reminder to offer God a fitting sacrifice of thanksgiving in the Eucharist. Such is the living sacrifice we offer God, placing ourselves in it as other living victims (see Rom 12:1) in order to thank him for the wonders accomplished in our souls, especially for our spiritual resurrection achieved in union with Christ’s Resurrection (see Rom 6:5-8).
259. Psalm 66:1 For the director: these words are thought to be a musical or liturgical notation.
260. Psalm 66:1 All the earth: see note on Ps 65:3.
261. Psalm 66:2 Name: see note on Ps 5:12.
262. Psalm 66:5 Come and behold: in the eyes of the psalmist, God’s saving acts are present and can be seen in the liturgical celebration in the temple.
263. Psalm 66:6 Sea . . . river: the passages through the Red Sea (see Ex 14:1—15:21) and through the Jordan (see Jos 3:11—4:24) became typical of God’s power and wondrous deeds in the history of Israel (see Ps 114:3; Isa 44:27; 50:2).
264. Psalm 66:8 Praise for a new deliverance that God has worked on his people’s behalf.
265. Psalm 66:9 Preserved our lives: sometimes translated as “brought us to life,” which accounts for the name “Resurrection Psalm” given this psalm in Greek and Latin manuscripts and its use in the Easter Liturgy.
266. Psalm 66:11 The Israelites experienced imprisonment, slavery, and total defeat before being delivered by God and brought into a place of abundance (see Pss 18:20; 23:4-6; 119:45). The Lord does not permit his people to succumb to their trials (see Ps 37:24; 1 Cor 10:13) and rewards a persevering faith (see 1 Pet 1:7).
267. Psalm 66:12 You let our captors ride over our heads: literally, “you let men mount our head,” which suggests the ancient practice of victors in war placing their feet on the necks of their enemies as a sign of total subjugation (see Isa 51:23). Fire and water: conventional metaphors for the gravest of trials (see Pss 32:6; 81:8; Isa 43:2; 51:22f).
268. Psalm 66:13 An individual fulfills the vows he promised to God when he was in trouble (see note on Ps 7:18; see also Pss 50:14; 116:17-19).
269. Psalm 66:17 The psalmist’s celebration of his deliverance includes a lament (I lifted up my voice, v. 17), a profession of commitment (his praise was on my tongue, v. 17), a protestation of innocence (if I had harbored evil in my heart, v. 18; see Pss 17:1f; 18:21f; 59:4f; Jn 9:31), and praise (God truly did listen, v. 19; see Pss 28:6; 31:22; 68:20, 36).
270. Psalm 66:17 I lifted up my voice . . . his praise: prayer always entails praise in both the Old Testament and the New (see Phil 4:6; 1 Tim 2:1). Even while the psalmist was praying for help, he was also praising God for his goodness and mercy.
271. Psalm 66:18 Because the psalmist acknowledged his sin, he was forgiven by God, and his prayer was heard. Heart: see note on Ps 4:8.
272. Psalm 66:20 Blessed: see note on Ps 22:27. Kindness: see note on Ps 6:5.
273. Psalm 67:1 This psalm recounts the assembly of the people for the Feast of the Harvest (see Ex 23:16; Lev 26:4) and their prayers of praise to God. They recall first all that he has done in Israel; the abundance of the fruits of the earth is like a new sign of his power and goodness. And more and more, they want the whole world to take part in this thanksgiving to God. The Lord is no longer merely the God of Israel; he is the Master and Judge of the whole world and all its peoples.
     This psalm enables us to thank God for his material blessings on us. However, it also reminds us to ask God to continue to shower upon us his spiritual blessings so as to elicit admiration, envy, and divine praises even from nonbelievers.
274. Psalm 67:1 For the director: these words are thought to be a musical or liturgical notation.
275. Psalm 67:2 This verse was inspired by the priestly blessing (see Ps 31:17; Num 6:24-26). Face shine upon us: a radiant face is the sign of a joyous and benevolent heart (see Pss 4:7; 31:17; 44:4; 80:4; 119:135; see also note on Ps 13:2).
276. Psalm 67:3 The history of the chosen people is a lesson that God gives to the pagan nations, enabling them to discover his power and goodness. They too are called to serve the one God and must join their praises to those of God’s people. The refrain of the psalm (vv. 4, 6) insists on the universalism that the Prophets (see Jer 33:9), especially Second Isaiah, have impressed on the religious conscience of Israel. Many psalms bear witness to this spirit.
277. Psalm 67:5 The psalmist prays that the nations may see the goodness of God’s rule and respond with joy and praise (see Pss 98:4-6; 100:1).
278. Psalm 68:1 This psalm may have been used in a processional liturgy celebrating the triumphal march of Israel’s God to his sanctuary, possibly as part of the Feast of Booths or Tabernacles that included a procession of the tribes (vv. 25-28). With the words “May God rise up, . . .” the poet sets in motion the procession with the Ark, as at the time when it went before the marches of the people (v. 2; see Num 10:35). And he lets the whole history of Israel unfold before our eyes like a grand march of God, like his procession into the heart of Jerusalem. God rises, and the darkness dissipates; he takes the head of his people, and the adversaries are thrown into disorder. This epic poem assembles a series of allusive images, many of which remain obscure for us.
     In this coming of God, however, we will recognize stirring moments in the destiny of Israel: the Exodus from Egypt and the divine manifestation at Sinai (vv. 8-9; see Ex 19:16), the wonders of the Exodus (vv. 10-11), the exploits of the Judges (vv. 12-15; see Book of Judges), the Conquest of Jerusalem (vv. 15-19), the sad fate of the criminal Ahab (v. 24; see 1 Ki 21:19), and the solemn Passover of Hezekiah who had reunited all the tribes of Israel (vv. 25-36; see 2 Chr 30), which foreshadowed the gathering in the holy city of the pagans who had finally come to render homage to the Lord of all nations.
     The important thing in this psalm is not so much to grasp all the allusions as it is to let ourselves be carried along by the rhythm of the chant; we should listen to it as to a heroic march, as the glorious epic that draws Israel out of the atmosphere of everyday life. It is the ideal psalm for processions to the temple.
     In the ascent of God, who rises to take possession of the sacred hill of Jerusalem, the apostle Paul sees the Ascension of Christ, who draws after him the redeemed people, the Church that is filled with the gifts of the Holy Spirit (v. 19; see Eph 4:8-11). When Christians sing this hymn, they recall the presence of God in the working out of the world’s destiny and the march of humanity, which is continually called by God until it is made one again in glory.
279. Psalm 68:1 For the director: these words are thought to be a musical or liturgical notation.
280. Psalm 68:2 This first of nine parts prays that God will come at the head of his people to defeat their enemies and enter his sanctuary in triumph.
281. Psalm 68:5 This second part calls for God to be praised as savior.
282. Psalm 68:5 Name: see notes on Pss 5:12; 8:1. Who rides upon the clouds: the psalmist applies to Yahweh the image of the Canaanite storm-god Baal riding to battle on storm clouds; he thus stresses that Yahweh rather than Baal is the exalted God who makes the storm clouds his chariot (see v. 34; Pss 18:10f; 104:3; Deut 33:26; Isa 19:1; Hab 3:8; Mt 26:64).
283. Psalm 68:6 The Lord watches over the whole human race, acting on behalf of those who seek protection and vindication: the fatherless, the widows, the forsaken, and the exiles. His rule brings about justice out of injustice and vindication out of oppression (see Pss 10:14; 25:16; 79:11; 102:20f; 103:6; 146:9; Ex 22:21-23; Deut 10:18; Isa 61:1; Bar 6:37).
284. Psalm 68:8 This third part recalls God’s march at the head of his people from Egypt, through the Desert of Sinai, and into the Promised Land (see Ps 60:14; Ex 13:21; 19:16; Num 14:14; Deut 33:2; Hab 3:3).
285. Psalm 68:9 Earth quaked: a reference to the “trembling” of Mount Sinai (see Ex 19:18). Rain poured down from the heavens: although there is no record of rain in the Sinai story, there is mention of “thunder, lightning, a dense cloud” (see Ex 19:16), which would usually indicate rain. In addition, rain is connected with the shaking of the earth (see Jdg 5:4).
286. Psalm 68:10 These two verses evoke the miracles of the Exodus: the cloud (see Ex 13:21; Num 14:14), the manna and quail (see Ps 78:24f; Ex 16:4f), and the entrance into the Promised Land (v. 11: it was there).
287. Psalm 68:12 This fourth part recalls the defeat of the Canaanite kings by God.
288. Psalm 68:12 Issues the word: God foretells his victory over the Canaanites (see Ex 23:22f, 27f, 31; Deut 7:10-24; 11:23-25; Jos 1:2-6).
289. Psalm 68:14 Wings of the dove are covered: even while in camp, before the battle, Israel (God’s “dove”: see Ps 74:19; Hos 7:11) is already assured of enjoying the booty (silver and gold) of the Canaanite kings, for God had guaranteed it (see Jos 2:8-11; 5:1; 6:16).
290. Psalm 68:15 Almighty: the Hebrew is Shaddai, “the Mountain One.” The name by which God revealed himself to the patriarchs was El-Shaddai: “God Almighty” (see Gen 17:1), which stressed God’s power or his home in the mountains (see Ps 121:1). Zalmon: a mountain near Shechem (see Jdg 9:46-48) or a dark volcanic mountain in Bashan or Hauran east of the Sea of Galilee. It was known as the “dark one” in opposition to the “white one,” Lebanon.
291. Psalm 68:16 This fifth part celebrates the taking of Jerusalem to which God ascends and from which he will rule the world.
292. Psalm 68:17 The mountain: Mount Zion, a little mount, which God has made the highest mountain because he has placed his temple there and dwells in it.
293. Psalm 68:18 Chariots of God: the heavenly hosts (see Hab 3:8, 15), later termed “legions” by Jesus (see Mt 26:53). It may also refer to the heavenly chariots seen by Elisha (see 2 Ki 6:17) rather than the chariots of Solomon (see 1 Ki 10:26).
294. Psalm 68:19 When God went up to his place of enthronement on Mount Zion (see Ps 47:6f), he had captives in his train and received gifts like a victor in battle. The apostle Paul applies this verse in its Greek translation to the ministry of the ascended Christ (Eph 4:8: “When he ascended to the heights, / he took prisoners into captivity / and gave gifts to men”). It assures all who believe in Christ that by trusting him they can overcome evil.
295. Psalm 68:20 This sixth part offers joyous praise and the fervent hope that God’s victories will continue.
296. Psalm 68:21 Delivers from death: God delivers his faithful from the death inflicted on them by their enemies and also from the death that comes to all human beings (see notes on Pss 6:6; 11:7; 16:9-11; 17:15; 49:16; 73:23-26; 139:18; Job 19:23-29; Isa 26:19; Dan 12:2; see also 1 Cor 15).
297. Psalm 68:23 From Bashan . . . from the depths of the sea: i.e., the heights and the depths, the farthest places to which enemies might flee.
298. Psalm 68:24 A vivid expression indicating complete victory over one’s foes that was common in the Near East (see Ps 58:11). It alludes to the predictions of Elijah (1 Ki 21:19f) about the death of Ahab (1 Ki 22:38), his son Joram, wounded at Ramoth Gilead and brought back to Jezreel (2 Ki 8:29; 9:15), and Jezebel (2 Ki 9:36).
299. Psalm 68:25 This seventh part describes the procession as it approaches the temple and renews God’s taking up residence there (see Pss 24; 47) in the presence of all Israel, both north and south. It also alludes to the Passover of Hezekiah in which all the tribes participated (see Ps 80:2f; 2 Chr 30:1ff; Isa 9:1).
300. Psalm 68:26 Tambourines: instruments played especially after a victory in battle (see Ex 15:20; 1 Sam 10:5; 18:6; 2 Sam 6:5; Jer 31:4).
301. Psalm 68:29 This eighth part gives the prayer that God may continue to rule over the enemies of his people and exact tribute from them.
302. Psalm 68:30 The defeated nations, led by their kings, will bring tribute to the Lord who has established his majesty in his temple at Jerusalem (see Ps 76:12; Isa 18:7; 60:3-7; 66:20; Hag 2:7; Zec 2:11-13; 6:15; 8:21f; Rev 21:24).
303. Psalm 68:31 The prayer contains a petition to strike the nations that will not submit to the Lord. Wild beasts of the reeds: the reference is to the crocodile, a symbol for Egypt (see Ezek 29:3), which in turn stands for all the hostile nations. Herd of mighty bulls: the “lords of nations” who oppress and seduce their peoples. Bars of silver: tribute from the foreign nations brought to Zion.
304. Psalm 68:32 Egypt will submit, as will Ethiopia (i.e., the upper Nile region) who usually formed an alliance with Egypt (see Isa 18:1—19:15; 20:1-6).
305. Psalm 68:33 This ninth part calls upon all nations to praise the God of Israel who dwells in the temple and acclaim him as the God of all nations (see Ps 47).
306. Psalm 68:34 The words who rides the ancient heavens above indicate the Lord’s majesty, for he rules the highest heavens (see Deut 10:14; 1 Ki 8:27). The thunder symbolizes the power and majesty of his rule (see Pss 18:14; 29:3) on behalf of his people (see Deut 33:26).
307. Psalm 68:36 Although the Lord is awesome in his deeds (see Pss 47:3; 65:6; Ex 15:11; Deut 10:17; Rev 15:3f), he condescends to be present to his people in the sanctuary in order to aid them.
308. Psalm 69:1 This Messianic psalm encompasses the laments of two different people in distress; the first may have been accused of thievery (v. 5), and the second may have been tormented because of his piety and derided for his faith. The swamp in which they are sinking and the waters by which they are engulfed are the images of the despair that afflicts a person facing death. The tragic state of the suppliants resembles that of the righteous person whom we have encountered in Ps 22 and who makes us think of the prophet Jeremiah (see Jer 15:15) and the Suffering Servant (see Isa 53:10). Their prayer, which appeals to God’s justice as well as his compassion, concludes with a vast thanksgiving; the salvation that they await must be extended to all the lowly who rely only on God.
     In their sufferings, Jesus sees his own suffering (Jn 15:25), and the evangelists have applied themselves to underscore this likeness (see Mt 27:46; Jn 2:17; 19:28; etc.). No psalm except Ps 22 is cited more often in the New Testament, a fact that led the Fathers of the Church to classify this psalm as Messianic.
309. Psalm 69:1 For the director: these words are thought to be a musical or liturgical notation. According to “Lilies”: nothing is known about this phrase.
310. Psalm 69:2 Waters . . . muddy depths . . . deep waters . . . floods: a common means of indicating extreme distress (see note on Ps 30:2).
311. Psalm 69:3 Waters . . . muddy depths . . . deep waters . . . floods: a common means of indicating extreme distress (see note on Ps 30:2).
312. Psalm 69:5 Hate me for no reason: see note on Ps 35:19. These words were completely fulfilled in the hatred his enemies had for Jesus (see Jn 15:25).
313. Psalm 69:6 The psalmist admits his guilt, but he is innocent of the great crimes attributed to him by his enemies. This verse can be applied to Jesus only as an indication of the sins of the world that he took upon himself.
314. Psalm 69:9 I have become alienated from my brothers: i.e., he is mocked by them; this text lies behind Jn 7:5, where Jesus’ relatives (“brothers”) do not believe in him.
315. Psalm 69:10 Zeal for your house: cited in Jn 2:17 with reference to Jesus. Insults directed at you: cited in Rom 15:3 as an example of Jesus’ selflessness.
316. Psalm 69:14 Time of your favor: i.e., the special time when God is very near (see Ps 32:6; Isa 49:8; 61:2; 2 Cor 6:2). Kindness: see note on Ps 6:5.
317. Psalm 69:17 Kindness: see note on Ps 6:5.
318. Psalm 69:18 Hide your face: see note on Ps 13:2.
319. Psalm 69:21 I looked for . . . consolers, but I found none: see Job 6:14ff; 16:2; Lam 1:2; and in reference to Jesus, see Mt 26:40; Jn 16:32.
320. Psalm 69:22 Gall . . . vinegar: the evangelists suggest that the sufferings of the psalmist as described in this verse foreshadowed the sufferings of Jesus on the cross (see Mt 27:34, 48; Mk 15:23; Lk 23:36; Jn 19:29).
321. Psalm 69:23 Prayer for divine justice to prevail (see notes on Pss 5:11; 35).
322. Psalm 69:23 These two verses are applied by Paul to the divine hardening of sinners’ hearts that God allows (see Rom 11:9f). Table: a single tablecloth spread on the ground; hence the possibility of tripping over it.
323. Psalm 69:26 Peter applies this verse to the replacement of Judas (see Acts 1:20).
324. Psalm 69:29 Book of the living: a figurative expression denoting God’s record of the righteous (see note on Ps 51:3). From the human point of view, individuals may be blotted out of that book, but from the divine point of view it contains only the names of the elect who will not be blotted out (see Phil 4:3; Rev 3:5; 13:8; 17:8; 20:15).
325. Psalm 69:31 A vow to praise God for hearing his prayer (see note on Ps 7:18). Name: see note on Ps 5:12.
326. Psalm 69:32 Prayer is worth more than the sacrifice of animals (see Pss 40:7; 50:13f; 51:18f), even the most perfect ones (see Lev 11:3; 1 Sam 1:24). See notes on Pss 40:7 and 50:7-15.
327. Psalm 69:33 Poor: see note on Ps 22:27. Heart: see note on Ps 4:8.
328. Psalm 70:1 The psalmist’s cry is that of all who cannot endure suffering any longer and have no hope except in God. He calls upon God to come to his aid quickly. It is a slightly revised duplicate of Ps 40:14-18.
     Every Christian (and the whole Church) can naturally recite this psalm in his or her own right as one really (though not yet completely) saved.
329. Psalm 70:1 For the director: these words are thought to be a musical or liturgical notation. For remembrance: see note on Ps 38:1.
330. Psalm 70:2 Distress can remind a person of his attachment to sin. Is there any reason why people should vilify the person who acknowledges his faults? Realizing his strong attraction toward evil, the psalmist cries out to God, and the poor man rediscovers with astonishment the joyous assurance that God thinks about him.
331. Psalm 70:3 The psalmist prays for the downfall of his enemies, somewhat as Christians pray for the kingdom of God to come, which includes the petition that the Lord will come to vindicate his own and avenge the wrongs done by his enemies (see 2 Thes 1:5-10; see also notes on Pss 5:11; 35).
332. Psalm 70:4 Aha! Aha!: the mocking words of the psalmist’s adversaries.
333. Psalm 70:5 When the Lord works his deliverance, his people will rejoice in his salvation (see Ps 35:27) and give him praise.
334. Psalm 70:6 Poor and needy: see note on Ps 34:7. My help and my deliverer: the salvation promised the faithful (see Isa 25:9), first conceived as natural with reference to the Exodus or the return from the Exile, was later conceived as spiritual without restriction of space or time (see Pss 18:3; 19:15).
335. Psalm 71:1 Accustomed to being exposed to malevolence, an aged person, probably a cantor in the service of the temple, casts a look backward. From his childhood, every day of his long life he has endeavored to remain faithful to the Lord and to live in union with him; he has made praise of God his life companion. Profoundly confident, he begs God to come to his aid, resolute in his will to praise him with all his might. This lament resembles the “confessions” of the prophet Jeremiah (Jer 17:14-18) and could have been later applied to Israel itself. We could regard it as primarily a prayer of fidelity in difficult moments of old age; it is a fine prayer for the evening of life.
     This supplication is appropriate for Christians in their temporal and spiritual trials, and even more on the lips of the Church who is looked upon by her enemies as old, failing, and vulnerable to receive the finishing blow.
336. Psalm 71:6 My praise . . . to you: an alternative translation is: “my hope has always been in you.”
337. Psalm 71:7 I have become a portent to many: more by his trials (see Ps 31:12; Deut 28:46; Isa 52:14) than by the benefits received from God, for people are surprised to see a righteous person suffering.
338. Psalm 71:13 A prayer for the divine justice to be done (see notes on Pss 5:11; 35).
339. Psalm 71:15 A vow to offer praise to God for his help (see note on Ps 7:18).
340. Psalm 71:15 The psalmist does not know the full extent of God’s goodness toward him. For God’s acts of salvation, consisting of his mighty deeds (v. 16) and marvelous works (v. 17), are too numerous to count (see Pss 40:6; 139:17f).
341. Psalm 71:16 Mighty deeds . . . righteousness: God’s “mighty deeds” on behalf of his people flow from his “righteousness”—and show forth that righteousness (see also v. 24). See also note on Ps 9:2.
342. Psalm 71:18 Youth . . . old and . . . gray: this passage can be applied without difficulty to Israel to whom the Prophets apply images of youth (see Jer 2:2; Hos 2:15) and old age (see Isa 46:4; Hos 7:9; see also Ps 129:1f). Might: literally, “arm,” a prophetic image (see Isa 51:9; 53:1), used often with respect to the miracles of the Exodus. This passage (see Pss 22:31f; 78:5f; 102:19) shows how conscious the psalmists were of being bearers of tradition.
343. Psalm 71:20 From the depths of the earth: the realm of the dead, which is entered by the grave (see note on Ps 30:2).
344. Psalm 71:22 I will also praise: a vow to praise God for his help (see note on Ps 7:18). Holy One of Israel: a frequent expression of the Book of Isaiah but used infrequently in the Psalter (see Pss 78:41; 89:19).
345. Psalm 72:1 Only the expected Savior will fulfill all the hopes placed on the ideal leader described in this psalm, of whom the Prophets also speak (see Isa 9:7; 11:1-9; Jer 23:5f; 33:15f; Zec 9:9-17). The portrait bears more than one facet of King Solomon the Sage, but it is Messianic, i.e., it sketches a mysterious King who is to come. Promised a reign without end (v. 5), he will rescue the needy and poor from oppression and uphold their rights (vv. 12-14). He will establish definitive peace (v. 7), and the pagan nations that he subdues—even the most distant—will come to do homage to him (vv. 10-11). Finally, he will rule over the idealized Promised Land (v. 8) and transform it into a new heavenly paradise (vv. 6, 16).
     Since Israel has never yielded to the temptation to make gods out of its kings, this king, too, is not divinized; the psalmist prays for him. This psalm is like a chart or mirror for a true reign in the name of God. It will be marked by the work of justice and peace, the effort for the deliverance of the poor and needy.
     In proclaiming the Beatitudes, Jesus was to provide the authentic content of this perfect happiness that is promised for the reign of the Messiah. In the adoration of the Magi, Matthew (Mt 2:11) sees a visit from pagan kings who prostrate themselves at the feet of the promised Savior (vv. 10-11); hence, this psalm is read in the Liturgy during the Epiphany time.
346. Psalm 72:2 Righteousness will rain down God’s blessings on the people (see Pss 5:13; 65:10-14; 133:3; Lev 25:19; Deut 28:8).
347. Psalm 72:8 From sea to sea: the Red Sea and the Mediterranean. The river is the Euphrates. Both details indicate the universality of the Messianic reign. Ends of the earth: an alternative translation is: “end of the land.”
348. Psalm 72:9 His foes: literally, “the Beast,” a word referring to the tribes of the Arabian Desert, east of the Promised Land. Lick the dust: a sign of abject fear and defeat (see Mic 7:17).
349. Psalm 72:10 All kings, whether near or far, will acknowledge the Messiah’s rule. Tarshish: a seaport located in southern Spain, hence to the far west; Sheba: a city of southwest Arabia, hence to the far south; Seba: probably a region in modern Sudan, south of Egypt (see Gen 10:7; Isa 43:3). This verse is applied by Matthew to the visit of the Magi at Christ’s birth (see Mt 2:11).
350. Psalm 72:15 The psalmist prays that the Messiah-King may enjoy a long and prosperous reign acknowledged by the whole world and be a blessing for all the nations.
351. Psalm 72:15 May people pray . . . and invoke blessings: an obscure passage. As it is translated, it means: may the people pray for the Messiah, that he will benefit the poor with the treasures he has received, and may they bless and thank him. But Israel could also pray to ask God for a perfect Messiah and so offer vows for the extension of the Messianic kingdom (see Ps 61:8f). Hence, one could also translate: “He [the Messiah] will pray [intercede] for him [the poor] / and bless him” (see 1 Ki 8:14, 28).
352. Psalm 72:16 Fertility of the land was one of the blessings of the Messianic age (see Hos 14:6f; Am 9:13). May its crops . . . Lebanon: may its crops possess the same vital power that the majestic cedars of Lebanon display.
353. Psalm 72:17 Name: see note on Ps 5:12. All peoples: an echo of the promise to the patriarchs (see Gen 12:3; 18:18; 22:18; 26:4; 28:14).
354. Psalm 72:18 This doxology is not part of the psalm; it concludes the second of the five Books of the Psalter (see Pss 41:14; 89:53; 106:48; 150). Praise of the Lord is the most profound religious attitude and ends every authentic prayer.
355. Psalm 72:20 Colophon added by a redactor.