Beginning

Footnotes

1. 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.
2. 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.
3. 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.
4. 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).
5. 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).
6. 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.
7. 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).
8. 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.
9. 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).
10. 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).
11. Psalm 51:18 See note on Ps 50:7-15.
12. 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.
13. 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.
14. 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).
15. 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.
16. 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).
17. 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).
18. 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.
19. Psalm 52:7 Tent: the earthly dwelling (see Job 18:14).
20. 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.
21. 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.
22. 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.
23. 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.
24. 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.
25. Psalm 53:2 See notes on Ps 14:1b-4.
26. 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).
27. Psalm 53:7 Who will . . . Zion?: another possible translation is: “Oh, if only salvation for Israel / would come forth from Zion.”
28. 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).
29. 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.
30. Psalm 54:3 The beleaguered psalmist summons God to give him justice (see Ps 17). Name: see note on Ps 5:12.
31. 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.
32. Psalm 54:7 See notes on Pss 5:11; 35.
33. 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.
34. 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.
35. Psalm 55:1 For the director: these words are thought to be a musical or liturgical notation. Maskil: see note on Ps 32:1a.
36. Psalm 55:2 The psalmist begs God to listen to his plight.
37. 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).
38. Psalm 55:5 Heart: see note on Ps 4:8.
39. Psalm 55:10 The psalmist issues an urgent call for God to come to his assistance.
40. 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.
41. 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.
42. 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.
43. Psalm 55:17 The psalmist believes that God will hear his prayer and come to his aid.
44. 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”).
45. Psalm 55:19 The psalmist reflects once again on his friend’s treachery and then puts his full trust in the Lord.
46. Psalm 55:23 Text cited in 1 Pet 5:7 (see also Ps 121:2; Isa 50:10).
47. Psalm 55:24 See note on verse 10 above. Pit of destruction: i.e., the grave.
48. 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.
49. 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.
50. 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.
51. 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).
52. 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).
53. 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).
54. 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.
55. 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.
56. 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).
57. 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.”
58. Psalm 57:4 Kindness: see note on Ps 6:5.
59. 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).
60. Psalm 57:8 These verses (with slight variations) are the same as verses 2-6 of Ps 108.
61. Psalm 57:8 The psalmist is at peace because of his trust in the Lord. Heart: see note on Ps 4:8.
62. 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).
63. 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.