Beginning

Footnotes

1. Psalm 90:1 Joined to a series of very diverse psalms, many of which lack superscription or indication of origin, is a well-defined group: the psalms of the kingdom of God (Pss 93; 96–99). In this part of the Psalter, praise comes to the fore. The psalmists acclaim the Creator who brought the world into being as well as the Lord who intervenes in history. They await the God who comes to make all things new.
2. Psalm 90:1 The psalmist (who is well versed in the Scriptures) herein depicts the dismal human condition as contrasted with the majesty and eternity of God. The Lord alone remains. Man passes away, a derisory creature undermined by sin; even if his life is lengthy, it remains precarious. The ancient account of the fall and the malediction of Adam (see Gen 3:19) illustrates the origin of our human condition: the ancients accept it with some distress and resignation (see the Book of Ecclesiastes). Man’s days are numbered, and it is wisdom to reflect on this fact.
   However, such lucidity does not exclude the joy that comes when God’s presence illumines the days that he accords to each one and the times that he prepares for his people. This meditation of wisdom becomes a prayer of conversion.
   Praying with the expressive formulas of the psalmist will teach us to contemplate the eternity of God and aid us to be detached from the present life, sin, and death, which can prevent us from entering into eternal life.
3. Psalm 90:1 Man of God: a phrase usually applied to prophets (see 1 Sam 2:27), including Moses (see Deut 33:1; Jos 14:6).
4. Psalm 90:3 Return: by a word of the Lord, human beings return to the dust from which they were made (see Gen 2:7; 3:19).
5. Psalm 90:4 A thousand years are for God like one day or, even less, like a fraction of one night—like one of the three watches into which the night was divided (see Jdg 7:19). This verse is cited in 2 Pet 3:8.
6. Psalm 90:5 The life of people is like that of the new grass that appears at dawn and disappears by nightfall under the burning rays of the sun (see Pss 103:16f; 129:6; Job 14:1f; Isa 40:6f). They have no longevity.
7. Psalm 90:7 Short though it is, human life is filled with trouble because of sin and God’s righteous wrath.
8. Psalm 90:10 Most of them are marked by toil and emptiness: an alternative translation is: “Yet their span is but emptiness and sorrow” (see Gen 6:3; Job 20:8; Prov 10:27; Eccl 12:1ff; Sir 18:8f).
9. Psalm 90:11 The psalmist prays that God may teach his people to appreciate the number of years given them and to use them in doing God’s will. He asks that they may acquire a correct view of life so as not to challenge God’s wrath but rather work out their salvation throughout their life. All this is given us in wisdom, which discerns the true values and gives the righteous a realistic attitude in accord with the divine will and adapted to circumstances (see Deut 4:6; 32:29). Hearts: see note on Ps 4:8.
10. Psalm 90:13 The psalmist now extends to Israel the meditation and prayer that concerned all humanity. Return: i.e., “relent.” How long . . . ?: see note on Ps 6:4.
11. Psalm 90:14 The psalmist prays that in the morning (the typical time for deliverance and salvation: see note on Ps 49:15) God’s love will put an end to the long night of their trial. The fulfillment of this prayer is found in the resurrection (see Rom 5:2-5; 8:18; 2 Cor 4:16-18). Kindness: see note on Ps 6:5.
12. Psalm 90:17 Favor: another translation is “beauty,” which constitutes the Lord’s “goodness” (see Ps 27:4 and note). Thus, the psalmist asks for God’s loving help to his people, so that their work may be effective and enduring, even though the workers are apt to disappear quickly. Indeed, may the work of our hands prosper: this second occurrence of these words may be an accidental repetition.
13. Psalm 91:1 This pilgrimage psalm is a glowing testimony to the security that God bestows on those who come to the temple to place themselves under his protection. They will be strengthened by God and his angels all along the path of life in which perils and snares proliferate on every side: the terror by night, the arrow by day, the fowler’s snare, pestilence, and plague, as well as the asp and viper, lion and dragon—in a word, every possible threat. Death itself seems to retreat, and one gets a glimpse of the peace and joy of the Messianic Age.
    En route toward Jerusalem, or toward God, every believer is a pilgrim. The itinerary is not an idyllic dream; rather, amidst risks and dangers, the Lord delivers us from fear and leads us to salvation, to life in his presence. This peaceful psalm is especially suited to be an evening prayer.
    We can regard this psalm as an exhortation of Christ developing the invitation that he addressed to his disciples after the Last Supper: “Do not let your hearts be troubled. You place your trust in God [the Father]. Trust also in me” (Jn 14:1). We are to journey along the path of life with the constant certitude that the divine Persons surround us with a never-ending solicitude.
14. Psalm 91:1 The shelter of the Most High: a designation in the psalms for the temple (see Pss 27:5; 31:21; 61:5). The shadow of the Almighty: literally, “the shadow of the wings of the Almighty” (see Pss 17:8; 36:8; 57:2; 63:8). As indicated by verse 4, the shadow is an image of the safety to be found under the outstretched wings of the cherubim in the Holy of Holies. Almighty: literally, “Shaddai,” an ancient name for God (see note on Ps 68:15).
15. Psalm 91:3 Snare of the fowler: a proverbial phrase for danger (see Ps 124:7; Prov 6:5; Hos 9:8).
16. Psalm 91:4 With his feathers he will shelter you: traditional biblical image (see note on Ps 17:8).
17. Psalm 91:5 Terror by night: resulting from true or false alerts of enemy attacks; attacks by day were announced by flying arrows.
18. Psalm 91:6 Pestilence . . . plague: dreaded mortal diseases that frequently grew into epidemics (see Deut 32:24; Hos 13:14; Hab 3:5). In place of the plague that lays waste at midday, other versions have: “devil at noon” or the “noonday devil” (apparently a mythological expression for a contagious disease presumed to be caused by the noonday sun).
19. Psalm 91:8 Your own eyes will behold: the righteous will be merely a spectator to the threats mentioned and not be harmed by them.
20. Psalm 91:11 These words were cited by Satan when tempting Christ to presumption against divine providence (Mt 4:6; Lk 4:10f).
21. Psalm 91:11 His angels: the teaching on guardian angels is common in the Old Testament (see Ps 34:7; Gen 24:7; Ex 23:20).
22. Psalm 91:12 Against a stone: along the stony paths of Canaan (see Ps 23:3).
23. Psalm 91:13 Asp . . . viper . . . lion . . . dragon: these terms correspond to the references found in verses 5-6 and complete the list of deadly threats against God’s servants (see Am 5:19).
24. Psalm 91:14 The psalmist reinforces his message by utilizing the form of a prophetic oracle in which God promises Messianic blessings to all who put their trust in him (see Ps 50:15, 23; Rom 8:30).
25. Psalm 91:14 Raise high: i.e., “raise him to a high, safe place.” My name: see note on Ps 5:12.
26. Psalm 91:15 The Lord gives assurance that his faithful will be honored for living honestly; they will enjoy themselves as his children in this life (see Pss 73:24; 112:9; 149:5; Isa 43:2; Jer 33:3).
27. Psalm 91:16 With a long life . . . my salvation: for the sages of Israel, a long life is the reward of the righteous (see Ex 23:26; Deut 4:40; 1 Sam 2:30; Job 5:26; Prov 3:2, 16; 10:27), crowned by salvation (see 1 Tim 4:8f).
28. Psalm 92:1 This is a didactic psalm, that is, both a praise of the Lord and an instruction for the faithful. The psalmist meditates on God’s way of acting. His love and faithfulness are reflected in everything he does, but they must be comprehended. Ultimately the happiness of the wicked will fade like seasonal grass, whereas the lot of the righteous will be like the great trees whose roots are planted in solid ground. For the latter, new seasons are promised in the courts of God. God’s joy is like a new spring in the life of believers.
    We can make use of this psalm in following Christ’s lead to praise the triune God, to sing of the wondrous divine work that delivers us from our spiritual enemies and mysteriously introduces us into eternal life.
29. Psalm 92:1 For the Sabbath: these words indicate that in the post-Exilic temple liturgy this psalm was sung at the time of the morning sacrifice on the Sabbath or seventh day. Psalms sung on the other days were: Ps 24, first day; Ps 48, second day; Ps 82, third day; Ps 94, fourth day; Ps 81, fifth day; and Ps 93, sixth day.
30. Psalm 92:2 Human beings have the duty to praise the Lord Most High (see note on Ps 7:18). Name: see note on Ps 5:12.
31. Psalm 92:3 Kindness: see note on Ps 6:5.
32. Psalm 92:5 God’s great deeds (of creating, redeeming, and ruling human beings) bring joy to the psalmist and all who have understanding through his grace.
33. Psalm 92:7 Evildoers have no knowledge of the Lord’s deeds or his dispensing of justice; they are seemingly happy and prosperous now, but they will soon perish under the just judgment of the Lord.
34. Psalm 92:7 Senseless person . . . fool: enemies of God and his faithful (see notes on Pss 14:1-2; see also Pss 37:33ff; 68:3; 83:4; 94:8-11).
35. Psalm 92:8 This verse summarizes the fuller description concerning the wicked in Ps 73. See notes on Ps 90:4, 5.
36. Psalm 92:9 Exalted forever: since God reigns forever, there is no hope of escape for the senseless.
37. Psalm 92:11 The psalmist has experienced victory over his enemies thanks to the Lord’s doing. He is overjoyed with God’s favors (see vv. 5-6). Strength: literally, “horn” (see Ps 75:11; Deut 33:17; Lk 1:69). The Lord has enabled him to gain the victory (see Ps 89:23-26) and anointed him with fresh oil, i.e., “the oil of gladness” (Ps 45:8; see also Ps 23:5).
38. Psalm 92:13 In contrast to the lot of the wicked, the righteous are exalted and renewed in their strength and happiness.
39. Psalm 92:14 Planted in the house of the Lord: the righteous are likened to trees growing in the temple itself, which is a source of life and fertility because of the divine presence (see Ps 36:8-10; Ezek 47:1-12).
40. Psalm 93:1 This is one of the nine psalms of the kingdom (Pss 47; 93–100), most of which feature the liturgical acclamation “The Lord is King,” in which is centered the whole faith of Israel. All these hymns exalt the kingdom of God that extends over the entire universe and dominates the course of time. God reveals his kingship when he brings forth the world; he does so even more when he chooses Israel. Nonetheless, creation and history are still only the beginning and promise; the kingdom of God will be manifested in all its glory at the end of time (see Rev 4:11; 11:15-17): a new heaven, a new earth, and a new Jerusalem—such are the images that allow us to glimpse the joy of a new humanity gathered together in the glory of God (see Rev 21:1—22:5). The acclamation of the psalms of the kingdom already vibrates with this ineffable hope.
    Psalm 93 exalts the Lord who reigns, robed in majesty. He affirms his greatness by the forces of creation that he rules, by the law—or “decrees”—that he gives to his people, and by the temple of Jerusalem that he consecrates to his mysterious presence. From his earthly experience, the believer acclaims the splendor of a kingdom that can have no end.
    In all truth, we can regard this psalm as applicable to Christ’s kingship and sing: “Christ is King.” For he vanquishes in himself and in his followers all hostile powers (Satan, death, and sin), delivering believers from the reign of death and transferring them into his kingdom (see Eph 1:2). This is the extraordinary wonder that he continues across the centuries until the full deliverance of his Church and the definitive destruction of his enemies will occur (see Rev 20–22).
41. Psalm 93:1 The Lord is King: a liturgical acclamation that sums up the entire faith of Israel (see Pss 96:10; 97:1; 99:1; see also Zec 14:9).
42. Psalm 93:1 The Lord established his kingdom on earth when he created the world and everything in it (see Ps 24:1). Hence, the world will not be moved no matter what pressure is brought to bear on it by hostile forces (see Pss 10:6; 104:5), because the Lord has established his rule over it. Indeed, the Lord is eternal (see Ps 90:2), but his rule was established when his throne was set up at the beginning of history with the creation (“from the beginning”; see Isa 44:8; 45:21; 48:3-8).
43. Psalm 93:3 Waters: the waters of the primeval chaos that the Lord mastered through his creative word (see Pss 33:7; 104:7-9; Gen 1:6-10; Job 38:8-11; see also note on Ps 65:8). They can also stand for the enemies of God and his people (see Job 7:12; Isa 8:7; 17:12; Jer 46:8; Dan 7:2; Rev 17:15) as well as the ocean currents, whose powers were feared by the pagan nations as indicated in the mythical account of Baal’s victory over the sea god Yamm.
44. Psalm 93:4 The Lord is the Master of the thundering storms and surging waves by his simple word (see Christ’s calming of the storm by a single word in Mk 4:39).
45. Psalm 93:5 Decrees: these divine judgments constitute revelation in the wide sense insofar as they are the norm of human life (see Ps 119). As stable (see Ps 19:8) as the physical universe and as inviolable (see Ps 95:8-11) as the sanctuary of Jerusalem, this revelation will be the foundation of the Lord’s definitive kingdom, inaugurated from the creation and already effective in Israel (see Isa 51:9f, 13; 52:7). Holiness adorns your house . . . throughout the ages: the temple, home of the King of Israel, is consecrated forever (1 Ki 8:13; 9:3; Jud 9:1-8; Ezek 42:13f; Rev 21:27). Those who approach the most holy God (see Ps 99) are also consecrated (see Ex 19:6; Lev 10:3; 19:2).
46. Psalm 94:1 Distressed at God’s delays in dispensing justice, the psalmist utters this cry of impatience. Why does God not intervene immediately against the wickedness that crushes the lowly? The reflection of this sage tells him that, despite appearances, the lot of the righteous is in the final analysis the only one that matters. Certainly God’s hour will come when the Lord will avenge his “heritage,” the true Israel, that is, the poor. He cannot remain indifferent to wrongs and evils that the innocent endure nor suffer the scorn of haughty spirits and wicked hearts. As “an avenging God,” he authorizes no one to launch individual reprisals; it is he himself who reestablishes a justice that is troubled by the arrogance of men to the plight of the poor. These comparative tableaus of the arrogant and the innocent have the astonishing power to challenge us: is our life marked by this sense of justice?
    Placed in a condition similar to that of the psalmist, we can pray this psalm to implore the divine intervention against those who exploit our brothers and sisters. At the same time, we can use it to proclaim that trials, far from crushing us, instruct us and enable us to discover true joy and happiness in the love of God (see Jn 15:9-11).
47. Psalm 94:1 An avenging God: i.e., one who redresses wrongs (see Deut 32:35, 41). It is God’s prerogative to avenge, as Paul declares in Rom 12:19.
48. Psalm 94:2 Repay: the central theme of the psalm: God is righteous and repays both the good and the bad as they deserve (see Pss 7:7; 28:4; 62:13; Lam 3:64; Joel 3:4).
49. Psalm 94:3 How long . . . ?: see note on Ps 6:4.
50. Psalm 94:4 Not only do the wicked hurl arrogant words, but they also attack God’s people, especially those to whom the Lord has promised his protection: the widows, orphans, and aliens (see Ex 22:21; Deut 24:17; Isa 1:17; 10:2; Ezek 22:7). They no longer believe that God is concerned with their activities or demands an accounting from them (see Ps 10:2-11).
51. Psalm 94:7 The psalmist presents an indictment of the wicked. See Pss 10:11; 64:6; 73:11; Ezek 9:9. Jacob: i.e., Israel (see Gen 32:29).
52. Psalm 94:8 The wicked are senseless like animals (see Ps 92:7), fools (see Ps 49:11) without understanding. The Lord not only hears and sees and knows everything that takes place on earth but also metes out punishment for all wicked deeds.
53. Psalm 94:8 This verse recalls Deut 32:6; Prov 1:22; 8:5.
54. Psalm 94:9 See Ex 4:11; Prov 20:12; Lam 3:36.
55. Psalm 94:10 Guides the nations: through chastisement (see Lev 26:18; Jer 31:18). Instructs people: about the natural and the supernatural order (see Deut 20:1-17; Isa 28:26).
56. Psalm 94:11 This verse was probably added to comment on the preceding verse. It is cited by Paul in 1 Cor 3:20. See also Ps 44:2. The Lord is well aware of our thoughts: contrary to what the proud profess to believe.
57. Psalm 94:12 The psalmist insists that all wisdom comes from God, even the wisdom found among the nations. Yet the Lord has bestowed upon his people a clearer form of instruction. Blessed are those instructed by God, for they know that the Lord sees all and doles out rewards and punishments in his own good time. The righteous receive his protection against all disasters and enjoy the promise of the kingdom, which all the upright in heart seek (see Mt 5:6; 6:33).
58. Psalm 94:12 Blessed: see note on Ps 1:1. Law: in the wide sense, revelation and moral doctrine, as often used in the wisdom writings. This verse recalls Ps 119:71; Job 5:17.
59. Psalm 94:14 God guides his people, especially the powerless, through difficult times because they are his possession, and he never rescinds his promises. On the day of the Lord, divine retribution will be meted out and justice will triumph. This verse is cited by Paul in Rom 11:1f.
60. Psalm 94:15 The psalmist is certain that God will restore justice for the upright in heart. Heart: see note on Ps 4:8.
61. Psalm 94:16 The faithful psalmist puts his trust only in God. When he was burdened with cares, temptations, difficulties, and trials, God was always there to help, console, and encourage him and bring joy to his soul.
62. Psalm 94:17 Kingdom of silence: i.e., the silence of the netherworld (see Pss 88:4-6; 115:17).
63. Psalm 94:18 The psalmist experienced the Lord’s presence (see Ps 24:1) through the support of God’s loving kindness (see note on Ps 6:5).
64. Psalm 94:19 The psalmist was overcome with anxiety and close to despair because of his situation, but the Lord came to his aid and infused him with consolation and joy (see 2 Cor 1:5). Soul: see note on Ps 6:4.
65. Psalm 94:20 The psalmist is confident that the Lord will save his people and call the wicked to account.
66. Psalm 94:20 The Lord will never allow evil to be victorious over himself and his faithful ones for long.
67. Psalm 94:21 Righteous: see note on Ps 1:5.
68. Psalm 94:22 The Lord is the stronghold and rock of those who take refuge in him (see Pss 18:2f; 31:3) and the judge and chastiser of those who do evil (see Ps 7:12-17).
69. Psalm 95:1 This psalm calls upon the Israelites assembled in the temple to worship the Lord: “Come, let us sing with jubilation to the Lord.” All are invited to give praise, and all acclaim the God of the Covenant. He is the Creator and sovereign Ruler of the world; he is the Shepherd who loves and saves Israel, his flock (see Ezek 34:11, 31; Jn 10).
    The Prophets address their oracle to the crowd: “If only you would listen to his voice today. . . .” It is an exhortation to faithfulness, placing them on guard against the sins of yesteryear. The spirit of rebellion has no place in God’s land (see Ex 17:1-7; Num 20:13; Deut 6:16; 33:8).
    The people tested God in the wilderness by doubting his power to save and deliver them at that moment despite everything he had done for them in the past. This is not the usual kind of doubt that may be experienced by any honest seeker after God in those times and circumstances when we may question the most fundamental truths of the faith. Rather, it is willful refusal to believe despite the evidence.
    We refuse to believe in spite of all that we have seen and known about God. We doubt God’s love and goodness despite overwhelming evidence of his care. This second kind of doubt comes from a hardened heart and cuts us off completely from growth in grace. And Scripture likens the sin of the people in the wilderness to this kind of doubt, terming it “refusing to believe” (Heb 4:11).
    The Letter to the Hebrews gives a long commentary on this exhortation (3:7—4:11), and this invitation to praise God opens the Church’s official prayer, the Liturgy of the Hours. Like Israel in the wilderness, the Church journeys on earth. Christians know God’s promises, but they are equally familiar with temptation. If we wish to enter into the new Promised Land, that is, share God’s life, we must persevere in the struggle for fidelity. Each day is the “today” in which we must heed the voice of God.
70. Psalm 95:1 The first duty of the faithful toward God is one of praise and adoration (see Isa 66:18-23; Zec 14:16-21). Thus, the community of God’s people is summoned to gather together to worship the Lord because of some act of deliverance that he has wrought. Rock: see note on Ps 18:3.
71. Psalm 95:3 The Lord is the great God, the King who deserves to be exalted for he alone rules over all creation. He also rules over the gods of the nations. His creative works are the foundation of his kingship.
72. Psalm 95:3 As the pagans had different gods for different peoples, regions of the earth and sky, and spheres of life (war, fertility), so, the psalmist indicates, do the Israelites. However, in their case, it is only the Lord who is God of every one of these spheres (who surpasses all other gods) (see Pss 47:3; 96:4; Job 36:22; Dan 2:47).
73. Psalm 95:5 Depths . . . peaks of the mountains . . . sea . . . dry land: depths, heights, waters, and dry land—all are God’s as well as everything in them.
74. Psalm 95:6 Worship is a concrete expression of the people’s devotion to their God. The reason for it is made clear by its placement between the Lord’s universal kingship (vv. 3-5) and his covenant love for his people (v. 7).
75. Psalm 95:7 As the “Maker” of his people (v. 6) because he has brought them into being as his covenant people (see Deut 32:6, 15, 18; Isa 44:2; 54:5), the Lord is also their shepherd, and they are the people he shepherds (see Pss 23:1; 79:13; 100:3; Jer 23:1; 25:36; Ezek 34:21; Jn 10:11-14). If only you would listen to his voice today: see Ps 81:8, 13; Ex 19:5; beginning with these words, verses 7-11 are cited in Heb 3:7-11.
76. Psalm 95:8 Meribah: this word means “quarreling” and is the name of the place during the journey in the wilderness where the Israelites “sought to tempt” (v. 9) the Lord; Massah: this word means “testing” and is the name of the place where they tested the Lord (see Ex 17:7; Num 20:13). Scholars assign the first episode to a place near and to the southwest of Sinai and the second to a place near Kadesh-barnea in southern Palestine.
77. Psalm 95:9 Had witnessed my works: God’s wonders in Egypt, at the Red Sea, and in the wilderness (see Ex 16; Num 14:11, 22).
78. Psalm 95:10 Forty years: Israel was condemned to wander forty years in the wilderness when the people refused to advance into Canaan and opted to return to Egypt instead (see Num 14:1-4, 34). That generation: the adults who were freed from Egypt and made a covenant with the Lord at Sinai (see Num 32:13). Hearts: see note on Ps 4:8. My ways: see note on Ps 25:4-7.
79. Psalm 95:11 My rest: where the Lord had his dwelling (see Ps 132:7, 14) in the land of Canaan (see Deut 12:9; Ezek 20:15). In Heb 3:7ff, this rest is interpreted in the spiritual sense of heavenly beatitude.