Bible in 90 Days

Footnotes

1. 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).
2. Psalm 69:23 Prayer for divine justice to prevail (see notes on Pss 5:11; 35).
3. 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.
4. Psalm 69:26 Peter applies this verse to the replacement of Judas (see Acts 1:20).
5. 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).
6. 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.
7. 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.
8. Psalm 69:33 Poor: see note on Ps 22:27. Heart: see note on Ps 4:8.
9. 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.
10. 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.
11. 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.
12. 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).
13. Psalm 70:4 Aha! Aha!: the mocking words of the psalmist’s adversaries.
14. Psalm 70:5 When the Lord works his deliverance, his people will rejoice in his salvation (see Ps 35:27) and give him praise.
15. 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).
16. 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.
17. Psalm 71:6 My praise . . . to you: an alternative translation is: “my hope has always been in you.”
18. 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.
19. Psalm 71:13 A prayer for the divine justice to be done (see notes on Pss 5:11; 35).
20. Psalm 71:15 A vow to offer praise to God for his help (see note on Ps 7:18).
21. 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).
22. 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.
23. 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.
24. 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).
25. 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).
26. 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.
27. 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).
28. 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.”
29. 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).
30. 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).
31. 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.
32. 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).
33. 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.
34. 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).
35. 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.
36. Psalm 72:20 Colophon added by a redactor.
37. Psalm 73:1 This third Book of the Psalter combines the collections of psalms of Asaph (probably a choral leader in the Jerusalem temple; see 1 Chr 25:2-6; 2 Chr 29:30) with the end of the Psalter of the Sons of Korah, which began in the second Book (Pss 42–49). The prayers are varied in accord with the experience of believers; we pass from the lament of the innocent to the exultation after victory. We read, by turns, canticles of Zion, chants of joy and hope, and historical retrospectives that often take the tone of great national lamentations. Each prayer expresses in a new way the longing for God and his salvation.
38. Psalm 73:1 The psalmist is taken back by the prosperity of the wicked and the sufferings of the righteous (see Job; Eccl 7:15; Jer 12:1; Mal 3:15). Those who make sport of God seem to succeed in life much more than believers, and their example becomes a scandal for the righteous and the wise: what is the good of remaining faithful? Still he knows that no one should deny God. Tempted by doubt, the faithful psalmist reflects and seeks light in God’s presence; in such a meditation, his faith deepens and a conviction imposes itself on him with new force: human glory has no tomorrow, but the friendship of God remains forever precious; it cannot end or deceive. The psalmist-sage who expresses himself here begins to suspect that the joy of being with the Lord could become eternal happiness (v. 24).
    In times of trouble, at moments when people grow weary of being faithful, this psalm brings the grace of refreshment to the interior life.
39. Psalm 73:1 Asaph: see notes on Pss 73–89.
40. Psalm 73:1 The upright: literally, “Israel,” i.e., the group of the “poor” (see v. 15; Pss 72:2ff; 149:4; 1 Mac 1:53; Isa 49:3, 13). Pure in heart: see note on Ps 24:4. Heart: see note on Ps 4:8.
41. Psalm 73:2 Like many of the godly, the psalmist envied the prosperity of the wicked and their arrogance. Everything seemed to go well for them. They experienced “prosperity,” i.e., well-being, full family life, and success in business. Hence, the psalmist was miserable, filled with self-pity and discontent with God’s justice. But, although he almost lost his foothold on the “way” of the Lord, he righted himself with the help of the Lord, who sustains his saints (see Ps 37:23ff).
42. Psalm 73:2 I nearly lost my balance: see note on Ps 37:30-31.
43. Psalm 73:4 The psalmist describes the reasons that led the godly to envy the wicked. Evildoers seem to be carefree and unconcerned for the future. They have wealth and power and enjoy freedom of movement and speech. They appear untouched by life’s frustrations: frailty, adversities, diseases, and hard labor. They disregard God and his laws with apparent impunity. They decree what can be done on earth and even what God can do in heaven. In short, it seems that God lets the wicked get away with their wickedness. Hearts: see note on Ps 4:8.
44. Psalm 73:10 From the mistaken viewpoint of an afflicted person, the wicked enjoy power, glory, and prosperity without end.
45. Psalm 73:10 The meaning of the Hebrew for this verse is unclear. Another translation is: “So the people turn to them / and find no fault in them.”
46. Psalm 73:13 The psalmist begins to have doubts about his effort to keep himself holy (see Pss 24:4; 119:9). He questions himself about the troubles and sufferings that he experiences while the wicked seem to have no such problems.
47. Psalm 73:15 If he had expressed in public what he had been thinking, the psalmist would have denied the ancestral traditions and beliefs (see note on Ps 139:19-24) and betrayed the “poor.” For the Lord is a father to Israel (Ex 4:22; Isa 63:16; Hos 11:1).
48. Psalm 73:16 Understanding did not come to the psalmist until he entered into the sanctuary of God. There he regained his perspective in the light of God’s greatness, glory, and majesty. He realized once again that the Lord is just and will judge the wicked in accord with their evil deeds.
49. Psalm 73:17 Sanctuary of God: literally, “the divine sanctuaries.” Rather than the temple (see Jer 51:51) where he would have been enlightened by God, or the divine mysteries (see Wis 2:22) in which he would have received revelation, this expression indicates the teaching contained in the Scriptures, the abode of wisdom (see Ps 119:130; Prov 9:1ff; Sir 39:1).
50. Psalm 73:18 In reality, God makes the state of the wicked so precarious that they will not be stable but will vanish like the figures of a dream. The assurance of Scripture is that the wicked will incur sudden and complete judgment. They will be assailed by all kinds of terrors and death itself.
51. Psalm 73:21 The psalmist stresses his former embittered state once again. In his grief he was irrational (see Ps 94:8) and not ruled by wisdom; he was like the fools who are compared to brute beasts (see Ps 49:13, 21; Isa 1:2f). He was assailed by doubt and mired in self-pity—but God used this experience to make him a better person and bring him closer to himself. Heart: see note on Ps 4:8.
52. Psalm 73:23 The psalmist’s experience of anguish is transformed into the joy of God’s presence and his greatness. God protects him by holding his right hand (v. 23; see Ps 63:8; Isa 41:10, 13; 42:6; Jer 31:32), by strengthening his resolve (rock, v. 26; see Ps 18:3), and by taking care of all his needs (portion, v. 26; see Ps 16:5). God gives his servant wisdom and insight (counsel) as he journeys toward everlasting glory (v. 24; see Ps 32:8).
53. Psalm 73:24 Receive me into glory: is it a question here of heavenly glory? The text does not make this clear. It states that God will preserve the righteous from a brutal and premature death and rehabilitate them (see Job 19:9; 29:18; 42:7), while he despises the wicked who will suddenly disappear (v. 18f). Nothing obliges us to give the verb “receive” a stronger meaning than in Pss 18:17 (“snatched me up”) and 49:16 (“take”—see also note there) based on the assumption into heaven of Enoch (Gen 5:24; Sir 44:16) and Elijah (2 Ki 2:3; Sir 48:9). However, as in Ps 16:9f, the psalmist’s fervor and the demands of his love for God lead him to long never to be separated from him; it constitutes a stage in the explicit belief in the resurrection, attested in Dan 12:2.
54. Psalm 73:26 My heart and my flesh: the whole being (see Ps 84:3). Heart: see note on Ps 4:8. Portion: as a Levite, the psalmist has the Lord for his portion (or inheritance) of the Promised Land, i.e., he lives off the tithes that the people present to the Lord (see Num 18:21-24; Deut 10:9; 18:1-8).
55. Psalm 73:27 The psalmist now understands that all who are unfaithful to God must perish. Their judgment is a consequence not only of their failure to profess faith in God but also of their immoral and unjust practices.
56. Psalm 73:28 I will proclaim all your works: the psalmist expresses the vow to praise the Lord’s mercies (see note on Ps 7:18). At the gates of the Daughter of Zion: this phrase is added to the final line of the Septuagint. It is taken from Ps 9:15, which may be a liturgical adaptation.
57. Psalm 74:1 This lamentation expresses the soul of a stricken people who feel abandoned even by God. The deportees who have returned from the Exile (538–529 B.C.), or else the Jews persecuted by Antiochus IV Epiphanes (167–164 B.C.), mourn over their sanctuary, which the pagans have profaned (see 2 Ki 25:9-12; Isa 64:10 for the former and 1 Mac 4:38; 2 Mac 1:8 for the latter). Has the Lord forgotten the covenant and the wonders he once accomplished to free his people (Ps 74:13-14), to sustain them in the journey through the wilderness, and to open the Promised Land for them (v. 15)?
    Rightly, the past prevents the psalmist from despairing and enables him to believe in a better future. Israel has now lost all pretense of power; it is the community of the poor (vv. 19-21), conscious of its weakness; it is like the timid dove that God cannot abandon to the ferocity of the beasts (v. 19).
    Prolonging Christ’s presence and even identifying mysteriously with him, the Church is now God’s people on earth (see 1 Pet 2:9f). She is also the earthly, visible temple of God, his city and the spiritual capital of the world (see 1 Cor 3:16; 1 Pet 2:4-6). Hence, her members can pray this psalm in trials when Christ seems to have delivered them over to persecution without end.
58. Psalm 74:1 Maskil: see note on Ps 32:1a. Asaph: see notes on Pss 73–89.
59. Psalm 74:1 Why . . . ? Why . . . ?: see note on Ps 6:4. Forever: figuratively speaking; it seemed like forever. Sheep of your pasture: see note on Ps 23.
60. Psalm 74:2 In this time of great calamity, the psalmist begs God to recall his exploits at the Exodus, the Conquest, and the establishment of the temple. You redeemed as your own possession: see Deut 9:29.
61. Psalm 74:3 The psalmist begs the Lord to hasten (direct . . . steps) to restore the sanctuary that the pagans have destroyed.
62. Psalm 74:7 Name: see note on Ps 5:12.
63. Psalm 74:8 Every shrine of God in the land: i.e., shrines, whether legitimate or not (see 1 Ki 3:2; 2 Ki 18:4).
64. Psalm 74:9 The people were used to asking the Prophets how long a divine punishment would last (see 2 Sam 24:13). In this case, they have had no miraculous signs of any kind, and the voice of the Prophets is absent as it has been for some time (see Ps 77:9; 1 Mac 4:46; 9:27; 14:41; Lam 2:9; Ezek 7:26).
65. Psalm 74:10 Jeremiah had announced that there would be 70 years of exile (see Jer 25:11; 29:10), a round figure symbolizing a very long time (see Pss 6:4; 89:47).
66. Psalm 74:11 To do battle, the warrior bared his arm from his garment (see Isa 52:10).
67. Psalm 74:13 Allusion to the crossing of the Red Sea (see Ex 14:30) and the defeat of the Egyptians (see Isa 27:1; Ezek 29:3; 32:4). Leviathan: a mythological multi-headed monster of chaos; here it seems to stand especially for Egypt (for Egypt’s crocodiles, see Job 40:25f).
68. Psalm 74:15 Allusion to the miracles of the Exodus (see Ex 17:6; Num 20:11) and the crossing of the Jordan (see Jos 3:15f) where God’s creative power is exercised (see Ps 89:11).
69. Psalm 74:16 The psalmist indicates that God—in addition to having accomplished the Redemption of his people from Egypt (vv. 13-14)—is also the Creator who established the world. Thus, the clear implication is that God can establish his kingdom on earth in spite of all opposition.
70. Psalm 74:18 The godly beg God to remember (see v. 2) the evil conduct of their oppressors (v. 19) who blaspheme his name and afflict his people. The Lord’s name is sacred to them for it ensures that he will fulfill his covenant promises (see Ex 6:6-8). They ask him to come to their aid so that they will have reason to bless his name.
71. Psalm 74:19 Your dove: a term of endearment for Israel (see Ps 68:14; Song 2:14; 5:2; 6:9; Hos 7:11; 11:11).
72. Psalm 74:21 Poor and needy: see note on Ps 34:7. Name: see note on Ps 5:12.
73. Psalm 75:1 This psalm has parallels to the song of Hannah (see 1 Sam 2:1-10). Freed from the Exile but always dependent on and pestered by those who had taken their place in the land, the People of God give thanks to the Lord. They know that in the end God will make right triumph on earth; the righteous will obtain glory, and the wicked will receive the chastisement they deserve. These oracles proclaim once again the reversal worked by true justice: the proud will be abased, and the humble will be lifted up.
    We can pray this psalm with the same sentiments of the psalmist and apply the role of Judge to the risen Christ, to whom the Father has given it. We can proclaim the wondrous deeds of our Savior, who will come to save the righteous and punish the wicked on the last day.
74. Psalm 75:1 For the director: thought to be a musical or liturgical notation. According to “Do not destroy!”: see note on Ps 57:1. Asaph: see notes on Pss 73–89.
75. Psalm 75:2 Give thanks: this is given in the form of praise (see Pss 7:18; 28:7; 30:13; 35:18). Wondrous deeds: see note on Ps 9:2. Name: see note on Ps 5:12.
76. Psalm 75:3 This is a reassuring word from God, possibly through prophetic words already uttered by the Prophets (e.g., Isaiah in 2 Ki 19:21-34). When I receive the assembly: another possible translation is: “I choose the appointed time.”
77. Psalm 75:4 God is the Master of the moral order as well as the physical universe, and he keeps them stable (see Pss 93:1f; 96:10; 1 Sam 2:8) or makes them quake (see Ps 18:8; Job 26:11); no cataclysm escapes his will (see Pss 46:3f; 60:4), and he alone establishes the hour of the judgment (see Hab 2:3).
78. Psalm 75:5 This passage recalls Ps 94:4; 1 Sam 2:3; Job 15:25f. The wicked are fools (see Pss 14:1; 94:7). The horn is the symbol of arrogant and aggressive force (see Pss 89:18; 92:11; Deut 33:17; 1 Ki 22:11); it will be broken (see Jer 48:25; Zec 2:1-4).
79. Psalm 75:5 The Lord speaks to those who incite chaos and immorality: the arrogant and the wicked who live without God and his laws (see Pss 52:3; 73:3ff).
80. Psalm 75:6 The wicked even dare to place themselves in direct opposition to God by rebel[ling], i.e., raising their horns against heaven and speaking with arrogance, i.e., with outstretched neck—a common gesture of opposition.
81. Psalm 75:7 Concerning these first two verses of the response from earth (vv. 7-8), possibly by a Levite, see 1 Sam 2:7; Dan 2:21. The oracles against the nations envisaged such and such a power, in the north (see Zep 2:13), in the south (see Isa 30:6), or in the wilderness (Isa 21:1); other oracles were directed against the mountains of Israel (see Ezek 6:2; 36:1), or the forests of the south (see Ezek 21:2f). Here, the wilderness represents the south, and the mountains (Lebanon) stand for the north (see note on v. 7, below). As in Zec 1:16, the accent is placed on the universality of the divine judgment (see v. 9) on the day of the Lord (see Mt 24:23ff).
82. Psalm 75:7 For judgment does not come . . . the mountains: another possible translation is: “No one from the east or the west / or from the wilderness can exalt a man.” In other words, search where we may, there is no other arbiter but God; therefore, no earthly honor is anything but provisional. Furthermore, no one can escape God’s judgment (see Ps 139); God will bring down anyone who exalts himself.
83. Psalm 75:8 Indeed, judgment belongs to God alone, for he is sovereign in judgment and in redemption.
84. Psalm 75:9 All the wicked will be vanquished by God. The image of the cup full of foaming and dizzying wine is taken from the Prophets (see Isa 51:17; Jer 25:15; 49:12; Lam 4:21; Ezek 23:31; Hab 2:15); it has already appeared in Ps 60:5 (see Job 21:20) and will reappear in Rev 14:10. See also note on Ps 16:5.
85. Psalm 75:10 It is unclear who is speaking in this verse. It may be the Levite in his own name or as a representative of his people. Sing praises: see note on Ps 7:18. Jacob: i.e., Israel (see Gen 32:28).
86. Psalm 75:11 This verse appears to be another word from the Lord to go with verses 2-5, above. He indicates that even if godlessness now triumphs and justice is subverted, at the end of time the Messiah will come to judge the nations in fulfillment of the promise about the victory of the righteous.
87. Psalm 76:1 In 701 B.C., the mighty army of Sennacherib had camped beneath the walls of Jerusalem. One night the attacker suddenly lifted the siege. What mysterious terror did the Lord employ to put to rout the forces of that haughty ruler? It is the victory of God at Jerusalem; and in the holy city, God reveals himself through his triumphs (see 2 Ki 19:35). The memory of this event remained engraved in the minds of the people (see 2 Mac 8:19; Sir 48:21) and became the symbol for the salvation awaited by the poor, the remnant of God.
    Like Ps 46, this hymn to the glory of Zion is doubtless inspired by that event; it restores the courage and hope of the exiles returning from Babylon after 538 B.C. The fearsome God prostrates the powerful of the world and saves the lowly. This confidence of the poor will continuously rise from the heart of humankind in protest against haughty dominators as an announcement of the judgment of God.
    It is by the glorious Christ that God the Father dwells in and protects his new people, the Church. With this psalm, we can rightly celebrate our Savior, who is terrible for his enemies: the devil, sin, and death.
88. Psalm 76:1 For the director: these words are thought to be a musical or liturgical notation. Asaph: see notes on Pss 73–89.
89. Psalm 76:2 The Lord has chosen Salem (ancient name for Jerusalem; see Gen 14:18; Heb 7:1-3) as his royal city so that both the southern kingdom (Judah) and the northern kingdom (Israel) may gain reassurance that God is in their midst (see Ps 46).
90. Psalm 76:5 Praise of God’s mighty deed against the Assyrians and his judgment of evildoers.
91. Psalm 76:6 Last sleep: allusion to the night of which 2 Ki 19:35 speaks (see Ps 13:5; Jer 51:39, 57; Nah 3:18).
92. Psalm 76:10 Rescue all the afflicted of the land: the psalmist widens his perspectives to include not only the inhabitants of Zion, but also all the lowly who will be saved by God’s defeat of the rulers and war leaders.
93. Psalm 76:11 Praise you: everyone must give honor to the Most High—even those who rebel against the Lord and his kingdom must proclaim his honor and glory. When wrath leads men to do evil, it also leads to God’s praise when he defeats them. The same theme is found in an alternative translation: “your wrath against men brings you praise”; in his wrath, he brings down the wicked and obtains praise from those he has thus rescued. Furthermore, God’s wrath against evil is never exhausted. This should gain him the praise and fear of all peoples.
94. Psalm 76:12 All people must respond wisely to the Lord. His covenant people must keep their vows to him. The Gentiles must offer homage to this Awesome One who rules over everyone, including kings.
95. Psalm 77:1 During a difficult period that the people of Israel are experiencing after the return from the Exile, more than one fervent Israelite can think that God has abandoned his own. But the Lord does not act after the fashion of human beings: has he not from Egypt to Canaan, by means of the wonders of the Exodus (vv. 14-20), transformed a motley group of slaves into a people of his own?
    The striking evocation of the passage through the Red Sea and the coming of God at Sinai enables the psalmist to rediscover the great certitude that God still guides his people. Such a certitude is present even when one must realize that God’s ways are mysterious. Hope is reborn, purified by adversity and more unshakable than ever.
    This psalm is a reminder of the Father’s faithfulness toward Christ and calls us to remain faithful ourselves in times of distress and spiritual dryness. “Let us remain firm in the confession of our hope without wavering, for the one who made the promise is trustworthy” (Heb 10:23). We must imitate the ancients and, even more, Christ, by remaining faithful even in the darkest of times, for “we are not among those who draw back and are lost. Rather, we are among those who have faith and are saved” (Heb 10:39).
96. Psalm 77:1 For the director: these words are thought to be a musical or liturgical notation. Jeduthun: see note on Ps 39:1. Asaph: see notes on Pss 73–89.
97. Psalm 77:2 To the psalmist, God seems to have deserted his people; he no longer responds to appeals for help in time of distress and intense prayer.
98. Psalm 77:2 The psalmist looked to God as the sole comforter of his distressed soul (see Gen 37:35; Jer 31:15). He cried out ceaselessly in prayer with hands outstretched—but remained uncomforted. Soul: see note on Ps 6:4.
99. Psalm 77:4 Sleeplessness and dryness in prayer lead the psalmist’s faith to be shaken, but he puts his mind on the origins of his people as God’s people and attempts to rediscover hope (see Ps 119:52; Deut 32:7ff).
100. Psalm 77:7 Heart: see note on Ps 4:8.
101. Psalm 77:8 These verses follow the style of laments (see Pss 74:1; 89:47ff; Isa 63:15; Lam 3:21-24, 31ff). The prophetic word had ceased (see Ps 74:9); still God remained faithful to his promises, inscribed in the ancient writings on which the psalmist meditated endlessly (see Pss 1:2; 105:3ff) to convince himself that God had not changed in his love for his people (see Isa 49:14ff; Mal 3:6).
102. Psalm 77:9 Kindness: see note on Ps 6:5.
103. Psalm 77:11 The psalmist takes up the Book of History, so to speak, and meditates upon the great deeds of the Lord, the miracles he wrought in the past. He is so captivated by the reading that, in meditating on the glorious deeds that the Lord did for Israel in former times, he obtains peace of mind and forgets his present distress.
104. Psalm 77:11 The psalmist remembers the years when God—by means of his right hand—provided strong guidance and protection for his people (see Pss 17:7; 18:35; Isa 41:10). And, he laments the loss of this protection once accorded them by their God.
105. Psalm 77:13 The psalmist reflects on the Lord’s works in their great variety—in creation, redemption, judgment, and salvation. See also note on Ps 9:2.
106. Psalm 77:14 Your way is holy: see Ps 18:31; Deut 32:4. Another translation is: “your ways are seen in the sanctuary” (see Ps 63:3).
107. Psalm 77:16 Descendants of Jacob and Joseph: those who emigrated to Egypt (Jacob) and those who were born there (Joseph’s sons) (see Ps 81:5ff; Gen 46:26f; 48:5).
108. Psalm 77:17 The miracle of the crossing of the Red Sea is presented in a cosmic perspective, possibly to heighten the description of God’s majesty in bringing his people from slavery to freedom, which led to the Passover. For Christians, the culminating miracle was God’s deed in bringing Jesus from death to life after the crucifixion (see Mt 28:2; Eph 1:18-22), which led to the Christian Passover, Easter.
109. Psalm 77:17 The waters are at the mercy of the Creator (see Pss 89:10; 93:3f; 104:7; 106:9; 114:3; Job 7:12; 38:10; Nah 1:4; Hab 3:10).
110. Psalm 77:18 This verse is inspired by Hab 3:11. See also Pss 18:16; 68:9; 144:6. Arrows: i.e., lightning bolts.
111. Psalm 77:19 This verse evokes the theophany at Sinai (see Ps 97:4; Ex 19:18).
112. Psalm 77:20 See Neh 9:11; Wis 14:3; Isa 43:16; 51:10. God’s action reveals his invisible presence as Shepherd and Savior (see Ps 78:52; Isa 63:11ff; Mic 6:4).
113. Psalm 77:21 The conclusion to the thought expressed in verse 16: God led his people through the wilderness under the care of Moses and Aaron.
114. Psalm 78:1 This lengthy sermon is given us as a lesson in wisdom: if the People of God wish to understand their destiny, they must reflect on their origins and meditate on the Exodus, which is a history of divine grace and human infidelity. In effect, their ancestors never responded with anything but ingratitude to the miracles that God multiplied for them. He rolls back the sea and brings water from a rock; the people already clamor for another prodigy (vv. 12-20). Filled with the manna and the quail, the people still murmur (vv. 23-30)! Then the Lord becomes angry and metes out punishment, but he soon grants pardon to them out of pity for their human weakness (vv. 31-39). On their behalf, he had also brought about the plagues (vv. 43-51), and guided them through the wilderness and into the Promised Land (vv. 52-56). Still, offenses multiplied; so he also resorted anew to chastisement. But ultimately, he reserved for his people the privileged holy place, Zion, and the shepherd after his own heart, David (vv. 59-72).
     Thus, the psalm emphasizes the infidelity of Ephraim (the ancestor of the Samaritans), the choice of Judah, and the call of David. Its lesson is that in spite of the successive about-faces of the people, God accomplished his design.
     Is this not also our history? To acknowledge God’s love does not keep us from infidelities; at such times, the word of God challenges us but also brings pardon, and the Eucharist is given to sustain our steps. In Jesus, the new David and Good Shepherd, the People of God find a model and perfect guide to the new Promised Land, the heavenly Jerusalem, where the Father waits.
115. Psalm 78:1 Maskil: see note on Ps 32:1a. Asaph: see notes on Pss 73–89.
116. Psalm 78:1 Remembrance of the great deeds of the Lord should serve to strengthen the people’s faith in his power and fidelity. Thus, they will not forget what the Lord has done for their ancestors, which was a blessing for their descendants, and what God has demanded from his covenant people.
117. Psalm 78:2 Parables in Hebrew means comparisons, or any sayings with deeper meaning, which are to be understood via the hidden comparison; in this case, the parable is the whole psalm. This passage is used by Mt 13:35 as a foreshadowing of Christ’s teaching in parables (see also Ps 49:5; Ezek 17:2; 24:3).
118. Psalm 78:3 Israel is the people of tradition (see Deut 4:9; 32:7; Job 8:8; 15:18; Isa 38:19; Joel 1:3); what its people hand down is, above all, the remembrance of the Exodus (see Ex 10:2; 13:14) and the covenant statutes (Deut 4:9-14; 6:20-25).
119. Psalm 78:8 Heart: see note on Ps 4:8.
120. Psalm 78:9 The psalmist stresses that the northern kingdom, in which Ephraim had the lead, has been unfaithful to the covenant (a theme of the prophets Amos and Hosea). It constitutes the last in a series of infidelities committed by Israel.
121. Psalm 78:9 There is no record of flight from battle on the part of the Ephraimites; it may be a metaphor for Ephraim’s failure to keep the covenant.
122. Psalm 78:12 Zoan: a city in the Nile delta, capital of Egypt at the time of the Exodus.
123. Psalm 78:17 The psalmist indicates that the Israelites rebelled against the Lord in the wilderness despite all kinds of marvels that he worked on their behalf. This led to the Lord’s anger against them.
124. Psalm 78:17 Still sinned: the psalmist has mentioned no sin, but because of the theme of water in verse 16, he is reminded of the people’s murmuring over the lack of water at Marah (see Ex 15:24).
125. Psalm 78:18 See Ex 16:2f.
126. Psalm 78:20 See Ex 16:2f; Num 11:4.
127. Psalm 78:25 Bread of angels: literally, “bread of mighty ones,” which clearly refers to angels (see Ps 103:20; Wis 16:20; see also Jn 6:32, 50; 1 Cor 10:3). Psalm 105:40 speaks of “bread from heaven” (see Deut 8:3).
128. Psalm 78:32 The people’s infidelity to the Lord continued unabated throughout the entire sojourn in the wilderness (see Isa 26:16; 29:13; Hos 5:15; 8:1). However, the Lord tempered his punishment, for he knew they shared the inherent weakness of human beings (see Pss 65:4; 85:4; 103:13f; Ex 32:14; Num 14:20; 21:7ff; Isa 48:9; Ezek 20:22).
129. Psalm 78:33 Nonetheless, the Lord decreed that the faithless generation of the Exodus would never set foot on the Promised Land (see Num 14:22f, 28-35).
130. Psalm 78:35 Rock: see note on Ps 18:3.
131. Psalm 78:37 Hearts: see note on Ps 4:8.
132. Psalm 78:40 The Israelites continued to rebel against God in the wilderness. They failed to recall how he had delivered them from Egypt by such wonders as the plagues and the passage through the Red Sea. Nonetheless, the Lord went on to lead them to the conquest and settlement of the Promised Land.
133. Psalm 78:41 Holy One of Israel: see note on Ps 71:22.
134. Psalm 78:44 The psalmist is not concerned about a complete, chronological, and exact narrative of the plagues. He gives them in a different order and enumeration, while also omitting the third, fifth, sixth, and ninth (see Ex 7–12).
135. Psalm 78:49 Destroying angels: the psalmist here generalizes the theme of the “destroyer” of the firstborn (see Ex 12:23), personifying the Lord’s wrath, fury, and hostility as agents of his anger (see Ex 9:14; Deut 32:24; Job 20:23).
136. Psalm 78:51 Tents of Ham: usually linked with Egypt (see Pss 105:23, 27; 106:21f; Gen 10:6).
137. Psalm 78:55 The psalmist here summarizes the story of the Conquest told in Joshua.
138. Psalm 78:56 This part, like its predecessors, begins with the remembrance of Israel’s sins and evokes the time of Samuel and Saul in the Book of Judges. Because of the people’s infidelity, God rejected Israel (see Jer 7:12ff).
139. Psalm 78:58 High places: the Canaanites were accustomed to building altars to their gods on hills (high places), a custom followed by the Israelites who built altars to Yahweh on hills. However, this led to the adoption of pagan practices and idols by God’s people. Jealous: see Ex 20:5 (“I . . . am . . . a jealous God.”).
140. Psalm 78:59 The psalmist is not speaking here of a permanent abandonment of Israel by God.
141. Psalm 78:60 Shiloh: a shrine located in Ephraim (see Jdg 21:19) that was the center of Israelite worship from the time of Joshua (see Jos 18:1, 8; 21:1f; Jdg 18:31; 1 Sam 1:3; Jer 7:12; 26:6). It was destroyed by the Philistines when the Ark of the Covenant was captured (see 1 Sam 4:1-11).
142. Psalm 78:61 His might . . . his glory: the divine attributes of which the Ark of the Covenant was the symbol (see Ps 132:17; 1 Sam 4:19ff; 2 Chr 6:41).
143. Psalm 78:65 After the Israelites had been cleansed by the divine chastisement, the Lord had mercy on them and fought by their side once more in vanquishing their enemies. But afterward, God chose Judah instead of Ephraim as the leading tribe, Mount Zion instead of Shiloh as the royal seat (the place of his sanctuary), and David instead of Saul as his king and regent. David is the ideal shepherd (see Ezek 34:23; 37:24), the Lord’s anointed (see Ps 89:21), and the type of the Messiah to come (see Ps 110). What the Lord did for the people in the wilderness, David did in his name for the people of Judah.
144. Psalm 78:68 He chose . . . Mount Zion: see Ps 132:11, 17.
145. Psalm 78:69 High heavens . . . earth: the Lord built his sanctuary to last like the heavens and the earth (see note on Ps 24:2) and to reflect his glory as they do (see Pss 19:2; 29:9; 97:6).
146. Psalm 78:70 He chose David: see Ps 132.
147. Psalm 78:72 The Prophets regarded Israel, led by David, as the hope of God’s people (see Ezek 34:23; 37:24; Mic 5:2)—fulfilled in Jesus (see Mt 2:6; Jn 10:11; Rev 7:17).
148. Psalm 79:1 In this poem the psalmist is speaking of the darkest days of Israel’s history: in 587 B.C., the Chaldeans captured and sacked Jerusalem; the neighboring Moabites and Edomites then attacked them as they were in their death-throes. Israel is aware now that it deserved to be punished for its infidelities, and it appeals to God’s mercy. In this lamentation, the distress of the oppressed calls upon the Lord for redress. The pagans dishonor the divine name; this is tantamount to a defeat for the Lord. In avenging his own, God must first save his honor in the eyes of the world, and his people will be grateful to him. Such is the theme of this national lamentation.
     Must vengeance be paid back seven times (i.e., in full measure) upon one’s neighbors? Christ has told us to pardon seventy times seven (Mt 18:22)—so we cannot take this psalm literally. Still it remains a poignant appeal to God’s mercy, an act of faith in the Lord when everything seems to be collapsing around us. We do not demand the total destruction of our enemies but a salutary punishment, in keeping with the divine justice, which brings evildoers low in order to pardon and save them.
149. Psalm 79:1 Asaph: see notes on Pss 73–89.
150. Psalm 79:1 God’s city and temple have been desecrated and so have his worshipers, whose dead bodies have been left unburied. Saints: see note on Ps 16:3.
151. Psalm 79:3 They have given . . . the flesh . . . to bury them: these verses are cited freely in 1 Mac 7:17 in application to the massacre of sixty pious Jews in Jerusalem during the Maccabean wars.
152. Psalm 79:4 A secular hostility opposed Israel to its neighbors, as is shown by the oracles of the Prophets against the nations (see Lam 3:45; Zep 2:8).
153. Psalm 79:5 The divine justice cannot remain inactive in the case of such wickedness, which calls out for retribution.
154. Psalm 79:5 How long . . . ?: see note on Ps 6:4. Rage: i.e., a jealous rage (see Ps 119:139; Nah 1:2). Blaze like a fire: see Deut 4:24; 6:15; Zep 1:18; 3:8.
155. Psalm 79:6 Cited in Jer 10:25. Concerning the call for redress, see note on Ps 5:11.
156. Psalm 79:6 See notes on Pss 5:11; 35.
157. Psalm 79:8 The exiles beg God to show mercy on them and not hold the sins of their ancestors against them (see 2 Ki 17:7-23; 23:26f; 24:3f; Dan 9:4-14).
158. Psalm 79:9 The psalmist beseeches God to pardon Israel for his name’s sake so that the Most High may no longer be dishonored and blasphemed by the nations. Then the People of God will praise him from generation to generation.
159. Psalm 79:9 The divine pardon is always gratuitous; it is the effect of his mercy and love (see Ps 78:38; Ezek 20:44; 36:22; see also note on Ps 65:4).
160. Psalm 79:10 You avenge: God is the avenger of blood in Israel (see Pss 18:48; 19:15; 58:11f; 94:1; 149:7; Deut 32:43).
161. Psalm 79:11 Captives . . . those who have been sentenced to death: literally, “the sons of death,” i.e., the exiles in Babylonia (see Ps 102:21) who are under threat of death if they seek to escape.
162. Psalm 79:12 Sevenfold: a symbolic phrase meaning fullness or superabundance (see Ps 12:7; Gen 4:24; Lev 26:21).
163. Psalm 79:13 Offer thanks to you: see note on Ps 7:18.
164. Psalm 80:1 At the time of this psalmist, the northern kingdom of Israel and the southern kingdom of Judah have disappeared in turn (721 and 587 B.C.). For the time being, Israel will be nothing but a scattered flock, a ruined vineyard. Whence can restoration come if not from God?
     This psalm is well adapted to our prayer during Advent: so deep is our wretchedness that we await the coming of God; he alone can turn us to himself by his presence and lead us to conversion.
165. Psalm 80:1 For the director: these words are thought to be a musical or liturgical notation. According to “Lilies.” Eduth: nothing is known about this phrase. Asaph: see notes on Pss 73–89.
166. Psalm 80:2 God is the Shepherd of Israel (see Isa 40:11; Jer 31:10; Ezek 34:31), and Jesus will call himself the Good Shepherd (see Jn 10). This image evokes profound links between Israel and God—affectionate solicitude on one side and confident belonging on the other. Hence, those who are in distress do not address an unknown and distant God.
167. Psalm 80:2 Shepherd of Israel: see Pss 74:1; 77:21; 78:52, 71f; 79:13. Joseph: see note on Ps 77:16. Cherubim: see note on Ps 18:11.
168. Psalm 80:3 Ephraim and Manasseh were the two principal tribes of the northern kingdom, with which Benjamin was at times associated (see Num 2:18f). It was also in front of these three tribes that the Ark of the Covenant advanced during the sojourn from Sinai to the Promised Land (see Num 10:21-24).
169. Psalm 80:4 Let your face shine: see notes on Pss 4:7; 13:2.
170. Psalm 80:5 Lord of hosts: see note on Ps 59:6. How long . . . ?: see note on Ps 6:4.
171. Psalm 80:9 Israel is God’s magnificent garden whose ideal limits extend as far as the Euphrates (“river” of v. 12). God is like the vinedresser who cherishes his vine/vineyard and takes pleasure in it. How could he not be saddened to see it devastated (see Isa 5:1-7; 27:2-5; Jer 2:21; 12:10)? This image will pass into the New Testament (see Mt 20:1; 21:33-41; Jn 15:1-5).
172. Psalm 80:9 Vine: a familiar allegory in the Prophets (see Isa 5:1; 27:2; Jer 2:21; 12:10; Ezek 17:6-8; 19:10-14; Hos 10:1; 14:7; Mic 7:1), as is that of the shepherd (see Ps 23:1; Gen 48:15; Ezek 34:11). See also Mt 20:1; Jn 15:1.
173. Psalm 80:11 Cedars of God: cedars that were so huge, they were regarded as being planted by God.
174. Psalm 80:12 Sea: i.e., Mediterranean; River: i.e., Euphrates.
175. Psalm 80:13 The psalmist begs God to attend once again to his wasted vine then, the people will once again praise their savior.
176. Psalm 80:13 Why . . . ?: see note on Ps 6:4.
177. Psalm 80:15 Lord of hosts: see note on Ps 59:6.
178. Psalm 80:16 Shoot: i.e., Israel. Son: i.e., Israel. The word may also be translated as “branch.” Some versions omit verse 16b.
179. Psalm 80:18 Man at your right: probably a reference to Israel, beloved son of the Lord (see Ex 4:22) or to the Davidic king who will lead the army in battle. Other suggestions put forth by scholars are Zerubbabel and Ezra, who presided over the restoration. Son of man: another word for “man” in the first half of this verse.
180. Psalm 80:19 A vow to offer praise to God (see note on Ps 7:18).
181. Psalm 81:1 The blasts of the trumpet call Israel to an assembly. The time is the full moon of September, the Feast of Booths or Tabernacles (see Num 10:10; Lev 23:34, 39-43). The covenant is renewed. At such a time, it is also important to rediscover the demands of fidelity. The psalmist, who is completely pervaded by the spirit of Deuteronomy, makes everyone aware of them. Let the people be on guard not to close their hearts to God. Today (v. 14), as yesterday (vv. 8, 12-13), the fidelity of God is checkmated by the infidelity of human beings.
     In the last verse (v. 17) of this psalm, Christians cannot fail to be reminded of the blessings of the Eucharist in which we are filled with the “finest of wheat” (words found in the Mass texts of the Holy Thursday Evening Mass and the Easter Season), with bread that has become the Body and Blood, Soul, and Divinity of our Lord Jesus Christ. Each Eucharist is a renewal of the New Covenant, enabling us to relive the saving events of Christ’s Passion and Resurrection. And in each Eucharist, we pledge ourselves to Christ by hearing and keeping his word proclaimed and by receiving his Body and Blood.
182. Psalm 81:1 For the director: these words are thought to be a musical or liturgical notation. Upon the gittith: see note on Ps 8:1. Asaph: see notes on Pss 73–89.
183. Psalm 81:2 Jacob: i.e., Israel (see Gen 32:28-29). Concerning the ritual “shout,” see Ps 33:3.
184. Psalm 81:4 The first day of the lunar month (new moon) was for a long time celebrated as a feast (see 2 Ki 4:23; Isa 1:13; Hos 2:11; Am 8:5). Here it is a question of the beginning of the seventh month, long considered as the new year (see Lev 23:24; Num 29:1); on the following full moon (on the fifteenth of the month), the Feast of Tabernacles was celebrated (see Lev 23:34; Num 29:12), five days after the Day of Atonement (see Lev 16:29). It concluded the cycle of feasts that began with the Passover and Unleavened Bread six months before (see Ex 23:14-17; Lev 23; Deut 16:13-15). Every seventh year the covenant law was to be read to all the people (see Deut 31:9-13; Neh 8:2-15).
     The purpose of the Feast of Tabernacles was to proclaim aloud the mighty deeds of the Lord in the history of salvation. During the feast, the assembly recalled God’s wondrous works in Egypt.
185. Psalm 81:6 Joseph: see note on Ps 77:16. I now hear an unfamiliar voice: the “voice” is the “thunder” of God’s judgment against Egypt (v. 8). Some translate: “We heard a language we did not understand,” and regard it as referring to the fact that the people were aliens in a foreign land (see Ps 114:1; Deut 28:49; 33:19). Some also regard this as a reference to inspiration.
186. Psalm 81:7 Burden . . . basket: allusion to the forced labor that the Israelites had to endure in Egypt (see Ex 1:11-14).
187. Psalm 81:8 When you cried out . . . I rescued you: see Ex 3:7-10; see also Ps 106:9; Ex 14:21, 24; 15:8, 10. From the thunderclouds: allusion to the theophany at Sinai (see Ex 19:16ff). I tested you . . . Meribah: see Ps 95:8; Ex 17:1-7.
188. Psalm 81:11 The Lord challenges Israel to obey the first commandment of fidelity to God after the proclamation of the Exodus (see Ps 78:23-29; Deut 11:13-15; 28:1-4). Open your mouth wide: i.e., trust in the Lord alone for every need. So that I may fill it: as he did in the wilderness (see v. 17; Ps 78:23-29; see also Ps 37:3-4; Deut 11:13-15; 28:1-4).
189. Psalm 81:12 Instead of remaining loyal to the Lord out of gratitude for their redemption and his promise of the future, the people continued to rebel against him—a characteristic typical of their history beginning with the generation in the wilderness (see Pss 78; 95; 106).
190. Psalm 81:13 God gives the people over to their sins (see Ps 78:29; Isa 6:9f; 29:10; 63:17; see also Rom 1:24, 26, 28) because of their stubborn hearts; but he always reserves the right to “circumcise” their hearts and bring them back to him (see Deut 30:6; 1 Ki 8:58; Jer 31:33; Ezek 11:19; 36:26). Hearts: see note on Ps 4:8.
191. Psalm 81:14 An allusion to the covenant blessings; the era of wars and persecutions will cease (see Lk 21:24), their enemies will be vanquished, and the people will enjoy the best of everything.
192. Psalm 81:14 The Lord cannot abandon his people completely. He calls them to return to him and follow his ways, i.e., his commandments (see Pss 27:11; 86:11; 128:1; 143:8). For if they listen to God’s word, they will respond by faith and repentance, and carry out his will rather than their own.
193. Psalm 81:15 If his people return to him, the Lord will quickly come to their aid with his hand pressing hard against their enemies.
194. Psalm 81:16 If his people return to him, the Lord will mete out to their enemies—those who hate the Lord—their just deserts, inflicting on them an everlasting punishment.
195. Psalm 81:17 Finest of wheat: a staple of life. For Christians, of course, wheat is associated with the Eucharist, and this phrase has given rise to one of the finest modern Eucharistic hymns, Gift of Finest Wheat, composed for the 1976 Eucharistic Congress that took place in the United States. Honey from the rock: the purest of honey, since it came from places usually not attainable (from a cleft of rock in which bees in Canaan sometimes built their hives). The phrase is reminiscent of God’s promise to Moses of a “land flowing with milk and honey” (Ex 3:8).
196. Psalm 82:1 The psalmist sets forth a word about just and unjust judges (somewhat similar to Ps 58). He reminds rulers and magistrates that they are earthly members of God’s tribunal, associated in the government of the world, and in this respect “gods” (v. 6). Why then does the cause of the poor find such little regard among them? By establishing injustice rather than justice, these powerful people disturb the very order of the world (v. 5). They themselves will therefore be judged by the great King (see Ps 47) and Judge of all the earth (see Ps 94:2; Gen 18:25; 1 Sam 2:10) who “loves justice” (Ps 99:4) and judges the nations in righteousness (see Pss 9:9; 96:13; 98:9). Furthermore, God’s justice turns human judgments topsy-turvy; the kingdom of God and his justice will overcome the evildoers and the powers of oppression (see Isa 24:21f).
     Even in nations that are not concerned with God or openly deny him, rulers and judges receive their powers from God and are bound to exercise them for justice in accord with his will: “[Civil authorities] are . . . God’s representatives for your welfare . . . [and] God’s servants to mete out punishment to wrongdoers” (Rom 13:4). This same truth is proclaimed by 1 Pet 2:13f. See also Ps 2:6-11; Isa 44:28; Jer 27:6; Dan 2:21; 4:14, 28f; 5:18; Jn 19:11; Rom 13:1.
197. Psalm 82:1 Asaph: see notes on Pss 73–89.
198. Psalm 82:1 Divine council: the psalmist pictures a kind of heavenly assembly (see Ps 89:6; 1 Ki 22:19; Job 1:6; 2:1; Isa 6:1-4) in the Hall of Justice, patterned after the Solomonic one (see 1 Ki 7:7), in which God is dispensing justice. Gods: a word applied to rulers and judges who are “godlike” in their function of establishing justice on the earth (see note on Ps 45:7).
199. Psalm 82:2 Like other authors of the Old Testament, the psalmist reproaches those in power with the sin of administering justice inequitably and showing partiality toward the wicked (see Ex 23:6; Lev 19:15; Deut 1:17; 2 Chr 19:7; Prov 18:5; Mic 3:1-12).
200. Psalm 82:3 Rulers and judges are exhorted to protect the powerless against exploiters and oppressors (see Ps 72:2, 4, 12-14; Job 29:11f; Prov 31:8f; Isa 11:4; Jer 22:3, 16; Ezek 22:27, 29; Zec 7:9f). Indeed, to see to it that the weak do not fall into the hands of unscrupulous exploiters is one of the most important functions of government. Poor: see note on Ps 34:7.
201. Psalm 82:5 When those in authority, instead of sharing in God’s wisdom (see 1 Ki 3:9; Prov 8:14-16; Isa 11:2), have no understanding of their most important duty or of the divine norm and standard and do not walk in the light of the revealed will of the eternal Judge (see Job 21:22), then all the supports upon which a well-ordered State rests will crumble (see Pss 11:3; 75:4). Foundations of the earth: a metaphor for God’s rule on earth (see Pss 11:3; 75:4; 96:10). The Lord has established some order, even in pagan nations, and he condemns the ungodly for undermining that order for their own ends.
202. Psalm 82:6 These verses can be interpreted to apply to judges or rulers but also to pagan gods. The Lord pronounces sentence and dethrones such gods. Indeed, his judgment is pronounced upon all manifestations of evil, both in the human world and in the angelic world (see Mt 25:41; Rev 20:10, 14f; 21:8). Gods: see note on verse 1b. This passage is applied by Christ, in an entirely different context, to Jews instructed by the word of God (see Jn 10:34; see also Acts 17:28; 2 Cor 6:18).
203. Psalm 82:7 These corrupt rulers will see death like all other human beings and be judged in the same way. Like any ruler you will fall: another possible translation is: “as one man, rulers, you will fall.” God will humble the great of the world as he annihilated the false gods likened to personages of the ancient mythology (see Isa 14:12; Ezek 28:11ff).
204. Psalm 82:8 The psalmist prays that God’s just judgment (see Pss 9:21; 10:12-15; 76:10) will come soon. Whenever we encounter injustice, we can fittingly say our Lord’s prayer: “Your kingdom come” (Mt 6:10). This verse can be fittingly applied to Christ, to whom all judgment has been entrusted by the Father (see Jn 5:22).
205. Psalm 83:1 After the deportation in 587 B.C., Israel ceased to exist as a political entity. The community that has been reestablished in Jerusalem after the return is subjected to the tutelage of great powers and the vexation of their neighbors. The communities that had been scattered among foreign peoples have already experienced more than one persecution. In their struggles with pagan religions and cultures, believers feel threatened in their faith. It seems that all forces have formed a coalition to destroy Israel because it wishes to remain faithful to its vocation as the People of God. As a result, the psalmist directs the following challenge to the Lord: May he let himself be known by crushing the pride of the nations; indeed, may the latter meet the cruel fate of the petty kings who wanted to destroy Israel at the time of the Judges (see notes on Pss 5:11; 35).
     Obviously, this is a prayer of vengeance, but even more of salvation. It wishes to provoke Heaven: how could a polytheistic and idolatrous world come to worship the one and all-powerful God if he abandons his people? The chosen people could never resign themselves to such a collapse; that would be tantamount to the defeat of the Lord himself.
     Although as Christians we are constantly under threat from the godless, we can ceaselessly implore God the Father (by this psalm) to grant his new People a complete victory over our enemies. We do not desire the eternal death of our foes but ask that God will bring them low and lead them to himself as God and Father.
206. Psalm 83:1 Asaph: see notes on Pss 73–89.
207. Psalm 83:2 Do not remain silent: i.e., spring into action (see Pss 35:22; 109:1).
208. Psalm 83:3 The words, Come, let us, are the very ones used by the leaders of the rebels at the tower of Babel when humanity attempted to usurp the power of the Lord (see Gen 11:3f). They obviously identify the enemies of God and of his people who cunningly plot to show their independence from the Lord and to exterminate Israel as a nation. Name: see note on Ps 5:12.
209. Psalm 83:3 Increase in arrogance: literally, “rear their heads.”
210. Psalm 83:6 Alliance: there is no record of such a vast alliance of nations ever arrayed against Israel at one time. It may be that only some of them were attacking at the moment while passively being supported by the others. Some point to the time when Moab, Ammon, and Edom were invading Judah during the reign of King Jehoshaphat (see 2 Chr 20). Against you: the invaders acknowledge openly that the war is intended not only against the people but also against their God.
211. Psalm 83:7 The members of the hostile alliance are all well-known foes of Israel. The psalmist alludes to the Edomites, descendants of Esau, the son of the patriarch Isaac (see Gen 36), and the Ishmaelites, who descended from Ishmael, the son of Abraham and Hagar (see Gen 16:15f); he also mentions the Moabites (see 2 Chr 20:1) and Ammonites, descendants of Lot, the nephew of Abraham (see Gen 19:38); next, he includes the Hagrites, an Arabian Bedouin tribe that was encamped on the border of the Syro-Arabian Desert (see 1 Chr 5:10, 19f). Other members were the inhabitants of Gebal, in the territory of the Edomites south of the Dead Sea (see Jos 13:5), and the Amalekites (see Gen 14:7). The Philistines, Israel’s foes along the Mediterranean coast of Palestine (see Ex 15:14), were also part of the alliance, as were the inhabitants of Tyre (see Isa 23:3). Assyria (see Gen 10:11) is mentioned as rendering assistance to the alliance; hence, it must not have become a major power in that area.
212. Psalm 83:10 These verses are part of the so-called imprecatory (or cursing) psalms that call upon God to mete out justice to enemies (see notes on Pss 5:11; 35). In their thirst for justice, the authors of these psalms use hyperbole (or overstatement) in order to move others to oppose sin and evil.
213. Psalm 83:10 The psalmist takes heart by recalling two great victories won with God’s help against superior forces during the time of the Judges: the victory of Gideon over the Midianites (see Jdg 7) and the defeat of King Jabin (see Jdg 4). He knows that in order for God’s kingdom of righteousness and peace to come, his foes must be defeated (see note on Ps 5:11).
214. Psalm 83:10 Midian: it was at Midian (see Ex 2:15) that Gideon defeated the Midianites and slew the leaders named in verse 12 (see Jdg 7:24-25; 8:5). Sisera and Jabin: commander and king, respectively, of the army defeated by Deborah and Barak in the Plain of Esdraelon near Endor at the foot of Mount Tabor (see Jdg 4–5).
215. Psalm 83:12 The Midianites had despoiled the croplands (v. 13: Let us seize for ourselves the pastures of God) and driven fear into the hearts of the Israelites. In their defeat at the hands of the Lord through Gideon, their leaders Oreb, Zeeb, Zebah, and Zalmunna were captured and put to death (see Jdg 7:25; 8:21).
216. Psalm 83:14 The psalmist likens the fate of the enemies to that of tumbleweed and chaff carried away by the wind and a forest or mountains destroyed by fire (common figures of destruction at the hand of the Lord: see Pss 1:4; 35:5; Isa 5:24; 10:17; 17:13; 29:5; Jer 13:24).
217. Psalm 83:16 Tempests . . . stormwinds: for God in the thunderstorm, see Pss 18:8-16; 68:34; 77:18f; Ex 15:7-10; Jos 10:11; Jdg 5:4, 20f; 1 Sam 2:10; 7:10; Isa 29:5f; 33:3. See also note on Ps 68:5.
218. Psalm 83:17 They will seek your name: the psalmist prays that God will humiliate the enemies and lead men to seek his name, i.e., realize and accept that the Lord alone is God (see v. 19).
219. Psalm 83:18 The Chronicler (2 Chr 20:22-29) records the defeat of the alliance and mentions that all the nations were terrified when they learned that the Lord fought on the side of the Israelites. This is precisely what the psalmist asks so that his people will be saved and the Lord will be praised by the whole world.
220. Psalm 84:1 During one of the pilgrimages prescribed by the Mosaic Law (see Ex 23:17; 1 Sam 1:3; Lk 2:42), perhaps the one for the harvest, a pilgrim expresses his joy at finding himself near God in the temple. At the last stage, the Lord has already manifested his favor to the faithful pilgrims (vv. 6-7). He reserves even more happiness for those who follow his law. Another opinion holds that this psalm recalls Ps 42 and reflects its circumstances. The psalmist is a Levite who has no access to God’s house, possibly at the time when Sennacherib was overrunning Judah (see 2 Ki 18:13-16), and expresses his longing for the closeness in the temple that he experienced in the past.
     This pilgrim song, overflowing with the desire for and joy of God, becomes the song of hope and confidence for all Christians en route to the house of the Father where they will sing an Alleluia (or Hallelujah) without end. It also translates the sentiments of all who love Christ’s Eucharistic Presence in the tabernacle.
221. Psalm 84:1 For the director: these words are thought to be a musical or liturgical notation. “Upon the gittith”: see note on Ps 8:1. Sons of Korah: see note on Ps 42:1.
222. Psalm 84:2 Lord of hosts: see note on Ps 24:10. Soul: see note on Ps 6:4. Heart . . . flesh: i.e., entire being (see Ps 73:26).
223. Psalm 84:4 God sees to it that even the “birds of the air have nests” (Mt 8:20); hence, he will welcome his faithful to the shelter of his altars.
224. Psalm 84:5 Blessed: see note on Ps 1:1.
225. Psalm 84:6 Who set their hearts upon your ways: literally, “in whose hearts are the open roads.”
226. Psalm 84:7 Through God’s care, even the most fearsome path becomes a path of blessings and praise (see 2 Chr 20:26). Valley of Baca: valley of “weeping” or “balsam trees”; in the Vulgate, it is called “the Valley of Tears,” which gave rise, in the ascetical and preaching tradition, to the familiar expression, “vale of tears,” for our earthly pilgrimage. Pools: or “blessings.”
227. Psalm 84:8 Zion: see note on Ps 9:12. Lord of hosts: see note on Ps 24:10. Jacob: i.e., Israel (see Gen 32:28-29).
228. Psalm 84:10 Our shield: the king (see Ps 89:19). Anointed one: either the king (who was God’s earthly regent over his people) or the high priest (who led the community of Israel after the disappearance of the royalty).
229. Psalm 84:11 Doorkeeper: some of the sons of Korah (see v. 1) were doorkeepers or gatekeepers in the temple (see 1 Chr 26:1).
230. Psalm 84:12 There is no joy that can outweigh and replace supernatural joys that have their source in God alone, for he denies no grace to his faithful ones. Sun: see note on Ps 27:1 on God as “light.”
231. Psalm 85:1 This psalm is a national lament recalling God’s goodwill in bringing his people back from the Exile to their homeland (538 B.C.) but also indicates that the repatriates are having difficulty in reestablishing themselves in Judea. The psalmist as much as says: “You have enabled us to come back to our land; now let us come back to our lives.” The lament becomes a prayer of hope, for the Prophets had announced a better future (see Isa 58:8; Zec 8:12). The temple of Jerusalem is being rebuilt (520–515 B.C.) and will be a visible sign of the presence of God, of his “glory” (v. 10; see Ezek 43:2). Happiness is promised to those who remain faithful. All these thoughts are similar to those expressed by the post-Exilic Prophets (see Hag 1:5-11; 2:6-9; Mal 3:13-21).
     In praying this psalm, we can keep in mind that in Jesus, the Son of God, the promise becomes reality (see Jn 14:27; Col 1:20). When love and truth, justice and peace dwell on the earth, a new world is being born, and God is there.
232. Psalm 85:1 For the director: these words are thought to be a musical or liturgical notation. Sons of Korah: see note on Ps 42:1.
233. Psalm 85:2 Restored the good fortune of Jacob: another translation possible is: “brought Jacob back from exile.” Jacob: i.e., Israel (see Gen 32:28-29).
234. Psalm 85:5 The psalmist begs God to favor his penitent people with pardon and peace.
235. Psalm 85:8 Kindness: see note on Ps 6:5.
236. Psalm 85:9 God answers the prayer through a reassuring word of a priest or Levite.
237. Psalm 85:9 Saints: see notes on Pss 4:4; 16:3; 34:10. To those . . . heart: other translations possible are: “and to those who turn from folly” and “but let them not return to folly” (the Hebrew word for “folly” includes the connotation of moral deficiency).
238. Psalm 85:10 Only those who fear God in the spirit of wisdom (in contrast to the spirit of folly, v. 9) will inherit his benefits, which will be their glory. They will experience a renewed spirit since they are the heirs of the new age of restoration, which is described by various terms: salvation and glory (v. 10), kindness, faithfulness, righteousness, and peace (vv. 11-12), good and harvest (v. 13). Glory: the Lord’s glory—a visible manifestation of his power and divinity—had left the temple and the holy city (see Ezek 11:23); it would return there once the temple was restored (see Ezek 43:2; Hag 2:9). See also Jn 1:14.
239. Psalm 85:11 People will regulate their lives by the divine norms. The divine attributes, as well as the moral virtues that correspond to them, are here personified (see Pss 89:15; 97:2) as courtiers of the returning king.
240. Psalm 85:11 Kindness and faithfulness: often found together to express God’s loyalty (see Pss 25:10; 40:12f; 57:11; 61:8; Ex 34:6).
241. Psalm 85:12 Righteousness: personification of God’s attribute, which expresses his kingship in and over his people (see Pss 4:2; 22:31, alternative translation).
242. Psalm 85:13 The goodness and blessings that the psalmist sees in a vision of the future are, for Christians, fulfilled in Christ. Yet the completion of salvation is also for Christians an object of promise and of longing expectation.
243. Psalm 85:13 Prosperity: the benefits of God’s kingdom enjoyed by those who fear him: forgiveness (v. 3), reconciliation, renewal of covenant status (vv. 9-10), and fullness of restoration (vv. 10-14). Thus, faith in God leads to hope in a new age of righteousness (see Gal 5:5; 2 Pet 3:13).
244. Psalm 86:1 The psalmist passes in turn from supplication to an act of trust and gratitude toward God. This poem, composed most likely after the Exile, is the prayer of devout Israelites who believed in the Lord’s goodness as a result of their own experience. After all, he brought Israel back to life in the most somber moment of her history! The Lord seemed so close to them that he could listen, pardon, and save; the psalmist contemplates the mystical experience of Moses encountering God (see Ex 34:6). The conviction of God’s goodness overwhelms us by its evidence and its simplicity of expression. It already paves the way for a “missionary” sensitivity. The imprecations against the pagans lose their vehemence, and one foresees the day when, touched by the Lord, they will render glory to the only God.
     By means of this psalm, Christians can pray for their well-being in this world and beyond. Prolonging Christ’s Passion, the Church and Christians experience the same anguish he did and seek to take refuge in the same heavenly Father.
245. Psalm 86:1 Poor and needy: see note on Ps 34:7.
246. Psalm 86:3 You are my God: indeed, God himself has chosen David to be his servant (see 1 Sam 13:14; 15:28; 16:12; 2 Sam 7:8).
247. Psalm 86:4 My soul: see note on Ps 6:4.
248. Psalm 86:5 Kindness: see note on Ps 6:5.
249. Psalm 86:9 All the nations: see note on Ps 46:11. Your name: see note on Ps 5:12.
250. Psalm 86:10 Marvelous deeds: see note on Ps 9:2.
251. Psalm 86:11 The psalmist asks God to save him from his enemies and also from himself (see Pss 25:5; 51:9, 12). Undivided heart: see 1 Chr 12:33; as well as Ezek 11:19; 1 Cor 7:35.
252. Psalm 86:12 The psalmist vows to praise the Lord for his help (see note on Ps 7:18). Heart: see note on Ps 4:8.
253. Psalm 86:13 The psalmist anticipates being heard. Kindness: see note on Ps 6:5. Depths: see note on Ps 30:2.
254. Psalm 86:14 These haughty foes disregard God—to their ruin (see Ps 54:5; Jer 20:11).
255. Psalm 86:15 This verse recalls Ex 34:6.
256. Psalm 86:16 Child of your handmaid: another translation is: “faithful child.” See also Ps 116:16.
257. Psalm 86:17 Favor: the good things promised in the covenant (see notes on Pss 27:13; 31:20). Those who hate me . . . put to shame: the imprecations against enemies that conclude a good number of the psalms are here kept to a minimum.
258. Psalm 87:1 The psalmist here paints a picture of Jerusalem as the spiritual mother of all peoples and thus prefigures the Church of Christ (see Acts 2:5ff; Gal 4:26). No other canticle has given greater exaltation to the holy city, Zion, the chosen city of God. Not only is she at the heart of Israel, but in her, God lays the basis for the spiritual rebirth of all peoples, even the sworn enemies of Israel, such as Egypt and Chaldea, through their worship of the true God (see Ps 45:15f; Zec 2:15; 8:23). All will be admitted into her bosom, and God will declare her mother of all peoples.
     After having encountered the conflicts of peoples and the persecution of Israel in so many psalms, here is a symphony with unforgettable melodies. We are enchanted by this universalist aspect and the perspective of a humanity reunited by God in his presence, in accord with the vision of the Prophets (see Isa 2:2-4; 19:19-25; 25:6; 45:14, 22-24; 56:6-8; 60:3; 66:23; Dan 7:14; Mic 4:1-3; Zec 8:23; 14:16). Such is also the vocation of the Church, the new Jerusalem, to be a leaven for the ingathering of all peoples.
     Thus, in praying this psalm, Christians keep in mind not only the earthly Zion with its fulfillment, the Church, but also the heavenly Jerusalem, the heavenly Church, which is our true and definitive home, the source of eternal life and perfect blessedness. At the end of time, this new Jerusalem will come down out of heaven from God, prepared as a bride for her husband (see Rev 21:2, 24).
259. Psalm 87:1 Sons of Korah: see note on Ps 42:1.
260. Psalm 87:1 Lord has founded a city: it is the Lord himself who has made Zion his city (see Isa 14:32) and the temple his dwelling. Mountains: see note on Ps 2:6.
261. Psalm 87:2 Loves . . . more than: Zion is more cherished by the Lord than any other Israelite city or town (see Pss 9:12; 78:68; 132:12-14). The gates of Zion: a common Hebrew idiom for the city. Jacob: i.e., Israel (see Gen 32:28-29).
262. Psalm 87:4 These verses foresee a wholesale conversion to the Lord on the part of peoples who were longtime enemies of God and his kingdom (see Isa 19:21).
263. Psalm 87:4 The Gentiles will be incorporated into the People of God and adopted by Zion, their religious homeland. As the representatives of all the Gentile nations, the psalmist mentions the arrogant Egypt (Rahab—the name of an ocean monster used poetically for Egypt) and Babylon, the two world kingdoms on the Nile and Euphrates, both of which had fought for centuries for the possession of Palestine. We also hear of the Philistines, archenemy of Israel, wealthy Tyre proud of its independence, and the ambitious Ethiopians.
264. Psalm 87:5 The privileges of the holy city and her spiritual motherhood are divine in origin and hence indefectible. The eschatological community of the faithful is established by the Lord (see Ps 48:9; Isa 14:32; 28:16; 54:11f).
265. Psalm 87:6 Here it is a case simply of a list (register) of the citizens of Zion (see Isa 4:3; Ezek 13:9) rather than the apocalyptic book of destinies (see Ps 69:28). Each people will thus have two homelands—one material and one spiritual. The basis for the people’s security and inclusion in Zion lies in the promise of the Lord and the fact that he is its builder (see Heb 11:10, 16).
266. Psalm 87:7 Zion is associated with “the fountain of life” (Ps 36:10), of “salvation” (Isa 12:3), “a river whose streams bring joy to the city of God” (Ps 46:5; see Ezek 47; Rev 22:1-5). As they play, they all sing: an alternative translation is: “As they make music, they will sing.” Hence, the peoples will be admitted to the official liturgical worship (see Isa 66:21) and will at least be able to participate in the ritual dances (see Pss 149:3; 150:4; 2 Sam 6:5).
267. Psalm 88:1 The anguish of death has rarely found expression in such touching images as those of the present psalm: prison, shipwreck, solitude, and darkness. The suppliant has experienced the depths of misfortune. Has God abandoned him? Despite the depths of his distress, the believer refuses to admit such a thing; he puts down all thought of rebellion within himself. For although no expressions of hopeful expectation (as in most psalms) are present and the last word speaks of darkness as “my closest friend,” the psalmist firmly believes that the Lord is “the God of [his] salvation.”
     This psalm illustrates the hazy ideas that the ancients harbored about life after death before they arrived at faith in the resurrection: in the netherworld (“Sheol”), in the subterranean pit, the dead have no more communication with God; they are no more than dull shadows of themselves in the land of no recall. It is a prayer of a man who experiences the depths of human misery, a prayer of Israel at the edge of collapse, but also a prayer of everyone on the brink of hopelessness.
     This psalm furnishes Christians with a prayer during times of spiritual dryness as well as human calamities of all kinds. We can then express to the heavenly Father our sufferings and distresses in the face of hostility, the weight of our spiritual and human solitude, and our fear in the light of his persistent silence. It will enable us to accept our cup without recrimination and to renew our trust in our God.
268. Psalm 88:1 Sons of Korah: see note on Ps 42:1. For the director: these words are thought to be a musical or liturgical notation. According to Mahalath: possibly a tune. Maskil: see note on Ps 32:1a. Heman the Ezrahite: he is thought to be the son of Zerah (hence, Ezrahite) and member of the tribe of Judah (see 1 Chr 2:6) as well as leader of the Korahite guild (see 1 Chr 6:33, 37).
269. Psalm 88:2 The psalmist, despite his wretched state, has not lost hope; he believes that the Lord is the God who saves and so he cries out to him for help.
270. Psalm 88:4 His soul is full of troubles; indeed, he is accounted as one already in the grave and cut off from God (see Ps 143:7; Job 10:15; 17:1).
271. Psalm 88:4 Soul: see note on Ps 6:4. Netherworld: see note on Ps 6:6.
272. Psalm 88:5 The psalmist is alive but dead (see Pss 6:6; 107:18) as to his contemporaries (see Pss 22:30; 28:1; 143:7; Prov 1:12). Pit: see note on Ps 30:2.
273. Psalm 88:6 As far as the psalmist is concerned, he is already in the pit (see note on Ps 6:6), where he cannot call upon God to remember him and come to his aid (see Pss 25:7; 74:2; 106:4).
274. Psalm 88:7 For some reason God has let a flood of troubles overwhelm the suppliant so that he remains deprived of all human consolation (see Ps 142:7; Lam 3:7).
275. Psalm 88:9 Friends interpret the suffering of the suppliant as a punishment from God and remain aloof from him lest they also be struck with it.
276. Psalm 88:10 Eyes grow dim: see note on Ps 6:8.
277. Psalm 88:10 The psalmist prays to be saved in order to continue to praise the Lord for his wondrous deeds, for those in the grave can no longer do so (see notes on Pss 6:6; 9:2).
278. Psalm 88:11 Wonders: see note on Ps 9:2. Rise up: i.e., a simple act of rising to give praise in the kingdom of the dead (see Isa 14:9)—not a bona fide resurrection from the dead.
279. Psalm 88:12 The psalmist would be unable to render praise to God if he were to go to the grave, also known as the “pit.” Kindness . . . faithfulness: see notes on Pss 6:5; 36:6f. The tomb: literally, “destruction,” another name for the grave or the pit; in Hebrew it is Abaddon (see Job 26:6; 28:22; Prov 15:11; Rev 9:11).
280. Psalm 88:13 The psalmist speaks of death as a place of total darkness, also known as the land of oblivion, in contrast with the “land of the living” (Pss 27:13; 52:7; 116:9; 142:6), because those who die are quickly forgotten by the living (see Pss 6:6; 31:13; Eccl 9:5).
281. Psalm 88:14 Even when human consolation is lacking, suffering can still be bearable if God gives his perceptible consolation; however, the psalmist also feels himself abandoned by God.
282. Psalm 88:15 Why . . . ?: see note on Ps 6:4. Hide your face: see note on Ps 13:2.
283. Psalm 88:19 The lamentation ends on a cry of sadness, like Ps 39. However, it is not a cry of despair, for God cannot remain deaf to the prayers of his faithful ones (see Ps 79:9-11; Job 16:18-20).
284. Psalm 89:1 This psalm constitutes a beautiful hymn to God the Creator and a grand acclamation to the Lord who has given his word and his promise to Israel. And although the facts in Israel’s history seem to give the lie to such splendid visions, the believer refuses to rely on appearances. God’s word and his promise are solid in spite of a temporary present roadblock, as a long history bears witness. The temporary roadblock may have been the attack on Jerusalem by Nebuchadnezzar and the exile of King Jehoiachin in 597 B.C. (see 2 Ki 24:8-17) or the disappearance of the Davidic dynasty after the Exile (from the sixth century on).
     The psalmist sketches a wonderful catalog of God’s work: the origins of the world and the election of David; the order of the cosmos and the stability of the royal throne; heaven and earth and the present, past, and future. In time of incertitude, one must make use of this sublime contemplation and continue to believe in the faithfulness of God. Then the Messianic Hope will be renewed; it is the expectation of the coming of the Lord by his anointed, the Messiah.
     Through David, it is principally to his Son, Jesus Christ, that God the Father promised love and faithfulness, prosperity and perpetual royal stability upon the new Israel, the Church. Even though catastrophes of all kinds seem to belie God’s loving faithfulness, we can pray this psalm with complete confidence.
285. Psalm 89:1 Maskil: see note on Ps 32:1a. Ethan the Ezrahite: he is thought to be the son of Zerah (hence, Ezrahite) and member of the tribe of Judah (see 1 Chr 2:6) as well as founder of one of the three choirs (see 1 Chr 15:19) and identical with the Jeduthun of Ps 39 (see 2 Chr 5:12).
286. Psalm 89:2 God is true. If anything is certain, it is his kindness and faithfulness. They endure without fail in creation, and they endure in the covenant with David (see 2 Sam 7:8-16; 1 Chr 17:10-15), on which Israel’s Messianic Hope is based.
287. Psalm 89:2 Kindness . . . faithfulness: see notes on Pss 6:5; 36:6f. These words are each repeated eight times in the psalm. Kindness: verses 2-3, 15, 18, 25, 29, 34, 50, and faithfulness: verses 2-3, 6, 9, 15, 25, 34, 50.
288. Psalm 89:5 Despite the fall of the Davidic monarchy, God remains faithful to his covenant, which is an eternal covenant (see 2 Sam 7:16; Isa 54:10; 55:3; 61:8; Jer 31:31-34; Ezek 16:60; 37:26) and the foundation of the Messianic Hope.
289. Psalm 89:6 The psalmist sings of God’s greatness in the secret of heaven where he is surrounded by angels (the holy ones and any heavenly being, vv. 6-7). He declares the power of the One who created the earth and rules the primitive chaos, symbolized by the mythological monster Rahab. The more deeply the believer divines the mystery of God, the more overwhelmed he becomes with joy.
290. Psalm 89:6 The heavens: i.e., all beings who are part of God’s heavenly kingdom. Wonders: see note on Ps 9:2. Assembly of your holy ones: the great council in heaven (see Ps 82:1).
291. Psalm 89:7 Heavenly being: literally, “son of God” (see note on Ps 29:1).
292. Psalm 89:9 Lord, God of hosts: see note on Ps 59:6. Sea: see note on Ps 65:8.
293. Psalm 89:11 Rahab: a mythical sea monster that may be another name for Leviathan (see Pss 74:14; 104:26) and is used in the Old Testament primarily as a personification of the primeval chaos. Here it is a symbol of God’s dominance of the sea and all rebellious creatures. You scattered . . . arm: cited in Lk 1:51.
294. Psalm 89:12 Heavens . . . earth . . . world: the Lord is the almighty Creator of the heavens and the earth as well as everything in them. He is the benign Ruler of these same areas with a love that extends through them to the Messianic Kingdom, symbolized by David (vv. 4, 21). Thus, he not only created but also redeemed them.
295. Psalm 89:13 The north and the south: some believe that the Hebrew words for these two geographical poles (saphon and yamin) are the names of two sacred mountains in northern Syria: Mount Zaphon (see Ps 48:3 and note; Jos 13:27; Jdg 12:1; Isa 14:13) and Mount Amana (see Song 4:8), paralleling the mountains Tabor and Hermon (which also stand for east and west). Tabor: a low mountain in the Valley of Jezreel in northern Israel. Hermon: a tall mountain in Lebanon that marks the southern limit of the Anti-Lebanon range. Joyously praise: see note on Ps 65:14.