Beginning

Footnotes

1. Psalm 108:1 Two fragments of psalms (with very slight modifications) have been used to make up this song of praise (vv. 2-6 in Ps 57:8-12 and vv. 7-14 in Ps 60:7-14), which Israel proclaims as it awaits liberation. We see the Lord already rallying all his children and taking the lead of their combat, as in the past, to enable them to gain redress against their enemies. This song of martial confidence will become a canticle of hope inculcating joy and praise, for the glory of God will fill all humankind.
   Christians can make use of this psalm to thank God for the redemption and for the constant victories that he enables us to obtain over our spiritual enemies by the aid of our Redeemer.
2. Psalm 108:2 The psalmist offers praise to God’s kindness, which gives him steadfast hope.
3. Psalm 108:2 The psalmist is at peace because of his trust in the Lord. Heart: see note on Ps 4:8. O God: after this phrase, some manuscripts lack the words “my heart is steadfast.” Awake, my soul: another possible translation is: “with all my soul.”
4. Psalm 108:3 Dawn: personified as in Ps 139:9; Job 3:9; 38:12. The psalmist wishes to awaken the dawn, for that is the usual time when deliverance comes from the Lord (see notes on Pss 17:15; 57:8).
5. Psalm 108:4 A vow to offer ritual praise to the Lord for his kindness (see note on Ps 7:18). Kindness: see note on Ps 6:5.
6. Psalm 108:7 The psalmist prays for God’s help against his enemies.
7. Psalm 108:8 Shechem was west of the Jordan, and the Valley of Succoth east of it; therefore, they indicate dominion over all Palestine. Next are named four Israelite tribes; hence, there are three regions in all that must be reduced to subjection.
8. Psalm 108:9 Helmet: a symbol of the strength exhibited by the tribe of Ephraim (see Deut 33:17; Jdg 7:24—8:3). Scepter: a symbol of the King-Messiah who had been promised from Judah (see Gen 49:10).
9. Psalm 108:10 Moab is my washbasin: i.e., its people will do menial work for the Israelites (see Gen 18:4). Plant my sandal: an Eastern way of signifying possession.
10. Psalm 108:11 Fortified city: doubtless Bozrah in Idumea (see Isa 34:6; 63:1; Am 1:12). It was from this inaccessible refuge that the Edomites sent incursions into Judea.
11. Psalm 108:12 The psalmist looks to the Lord rather than other human beings for an answer to the people’s problems. He calls upon him to end his abandonment and lead his people to victory over their enemies. Indeed, he believes the Lord is still with them and will bring them through this trial with strength, joy, and success (see Pss 44:6; 118:15f).
12. Psalm 109:1 The Psalter contains other cries of hatred or revenge (Pss 9; 35; 137; 139), but none is harsher than this one (Ps 109:6-19). It is ordinarily attributed to the psalmist who has been speaking from the beginning of the psalm. However, an attentive examination of the context leads some scholars to attribute these imprecations to another person—most likely, the leader of the psalmist’s enemies.
    It is a fact, of course, that in the East people enjoy exaggerated expressions, and it is also a fact that it was written before the Christian faith changed the harsh law of revenge or law of talion. But the Gospel itself contains curses (see Mt 23:13-26; Lk 6:24-26), and while it is true that Jesus and the apostles were able to forgive their enemies, they also saw the “ancient serpent” (Rev 12:9) at work against God’s will and for their destruction.
    In taking up these imprecatory psalms, the Church invites Christians to commence an unceasing struggle against the spirit of evil (see Eph 6:12). Except for a few details, the formulas of this prayer were suitable for Jesus to express his own situation and sentiments and to describe the attitude and machinations of his enemies. In fact, the evangelists record that his enemies fulfilled certain passages to the letter (v. 25; see Mt 27:39; Mk 15:20).
13. Psalm 109:1 For the director: these words are thought to be a musical or liturgical notation.
14. Psalm 109:1 This psalmist has never said and done anything other than good; will betrayal, hatred, and slander be his recompense? Bitter is the calumny that crushes the righteous.
15. Psalm 109:2 Opened their mouths against me: see note on Ps 5:10.
16. Psalm 109:4 I offer up prayers for them: the psalmist is not a man of evil and slander; he even prays for his foes, as in Ps 35:13f.
17. Psalm 109:5 The psalmist has done nothing but good to his enemies whereas they have repaid him with evil in exchange for goodness and hatred in exchange for friendliness. The psalmist puts this fact before the Lord. Will God the Judge overlook such wicked behavior? This verse recalls Pss 35:12, 22; 38:20-21; 69:5; Jer 18:20.
18. Psalm 109:6 Pitiless are the words of those who curse the innocent psalmist; he has taken them to heart and remembered every one. See note on Ps 5:11 concerning redress for wrongs.
19. Psalm 109:6 They say: these words are lacking in the Hebrew, but they are called for by the context. Wicked man: or “the evil one.” Accuser: i.e., a “satan” (see Job 1:6), a name later given to the devil (see 1 Chr 21:1). He stood as an advocate (Ps 109:31) at the right of the accused (see Zec 3:1).
20. Psalm 109:7 With even his prayers deemed sinful: another possible translation is: “with even his pleas being in vain.”
21. Psalm 109:8 With someone else appointed . . . office: applied to Judas in Acts 1:20.
22. Psalm 109:12 The Law, the Prophets, and the Gospel all give warnings of what the sins of ancestors can bring down upon the children (see Ex 20:5; 1 Sam 2:31ff; Lk 19:41ff). Name be blotted out: see note on Ps 69:29.
23. Psalm 109:16 No other place expresses with such vivid intensity the terrible logic of judgment whereby what humans choose, they ultimately receive to the full.
24. Psalm 109:17 Curses: see note on Ps 10:7.
25. Psalm 109:18 These words, leveled at the psalmist by his enemies, claim that cursing was his clothing as well as his food and drink; he lived, so to speak, by cursing (see Prov 4:17). Cursing was intended to destroy a person, his position, his family, and the remembrance of his name.
26. Psalm 109:20 May these . . . by the Lord: literally, “May this be the recompense of my accusers from the Lord / and of those who speak evil against me.” Accordingly, the preceding curses may be understood as spoken either by the psalmist against his primary foe or by his enemies first and then willed by him to recoil against them. Another translation for the verse is also possible: “This is the work of those / who wish to call down harm upon me from the Lord.” In that case, the only imprecations of the psalmist would be the mild ones in verse 29.
27. Psalm 109:21 The poem seems to begin again at this point. The poor man once again invokes God, reveals his distress, asks for health, cries out his imprecations, and promises to give thanks. It is the rhythm of the prayer of a persecuted person. It testifies to a conviction: in the time of God’s judgment, the evil one will return in defeat to the world of darkness where he willed to swallow up everything, but the righteous will obtain access to the glory of the Lord.
28. Psalm 109:21 For your name’s sake: see note on Ps 5:12. The Lord’s kindness is one of his most defining attributes (see notes on Pss 5:8; 6:5; Ex 34:6; see also Pss 25:10-11; 69:17; 79:8-9; 86:15; 103:8; Num 14:18; Joel 2:13). Kindness is also the love of the covenant between the Lord and his people, and it includes the sentiments that are found in each (grace and love on the part of the Lord and piety on the part of the faithful). It specifically refers to all that God promised to his people (see Deut 7:9, 12) through the Davidic dynasty (see Ps 89:25, 29, 34; 2 Sam 7:15; Isa 55:3).
29. Psalm 109:22 Poor and needy: see note on Ps 22:27. Heart: see note on Ps 4:8.
30. Psalm 109:23 I am fading away: the psalmist’s illness draws the scorn of enemies (see note on Ps 5:10). Like an evening shadow: similar to Ps 102:12. Shaken off like a locust: allusion to the custom of brushing locusts off the plants in order to kill them on the ground. Another translation possible is: “swept away like a locust,” an image similar to Job 30:22; in Palestine a strong wind sometimes ends a plague of locusts by blowing them out into the sea (see Ex 10:19; Joel 2:20).
31. Psalm 109:25 His accusers seek the psalmist’s downfall by casting scorn on him (see Pss 31:12; 79:4; 89:42) and by rejecting him ([tossing] their heads: see Ps 22:8; Mt 27:39).
32. Psalm 109:26 Kindness: see note on Ps 6:5.
33. Psalm 109:28 This is a good prayer to turn the edge of an attack (see Rom 8:31ff).
34. Psalm 109:30 A vow to praise the Lord for his deliverance (see note on 7:18).
35. Psalm 109:31 The final verse puts everything in perspective. At the beginning of this psalm, the enemies of the psalmist are seeking for someone to stand at his right hand in order to accuse him (v. 6) according to the custom of the time. Here we see that the Lord himself is already at the psalmist’s right hand—not to accuse but to defend him. The Lord is ever “near to all who call out to him” (Ps 145:18; see also Deut 4:7; Isa 55:6; 58:9; Jer 29:13).
36. Psalm 110:1 These few surprising verses (which comprise essentially two oracles) became the supreme Messianic psalm in both the Jewish and the Christian traditions. It was so much used and adapted down the centuries before becoming part of the Psalter that it is difficult to reconstruct completely the original text. In its oldest version it certainly goes back to the earliest times of the monarchy.
    The psalm was subsequently revised, perhaps on various occasions; the song no longer refers to the kings who are passing away but to the Messiah who is to come at the end of the earthly time and restore everything in the name of God. He will be of royal birth (see 2 Sam 7:16) and will be charged with judging the nations and ruling over the entire world. He will not be counted among the princes of the nations, who have their power from human beings, for God himself will invest him as everlasting King and Priest, as is shown by the parallel with the mysterious Melchizedek, priest and king of Salem, whose earthly ancestry no one knows (see Gen 14:18; Heb 7:3).
    Jesus, who claims to be the Christ, that is, the Messiah, and Son of God, fulfills the promise given in this psalm, as he hints to the Pharisees (see Mt 22:42-45; 26:64); the apostles are inspired by this passage to proclaim the glory of the risen Christ, Lord of the universe (see Mk 16:19; Acts 2:33-35; Rom 8:34; 1 Cor 15:25-28; Eph 1:20; Col 3:1; Heb 10:12f; 1 Pet 3:22). The author of the Letter to the Hebrews finds in this psalm the proof that Christ is superior to the priests of the Old Testament and that he alone is the Savior of humankind (Heb 7).
37. Psalm 110:1 The first oracle (vv. 1-3) establishes God’s anointed as his regent over all (see Ps 2:7-12). The Lord says to my Lord: a polite form of address from an inferior to a superior (see 1 Sam 25:25; 2 Sam 1:10). By the word “Lord,” the court singer is referring to the king. Jesus, in interpreting this psalm, takes the psalmist to be David, who was acknowledged by all to be referring to the Messiah. Hence, the Messiah must be David’s superior and not merely his son or descendant (see Mt 22:41-46 par). Right hand: the place of honor beside a king (see Ps 45:10; 1 Ki 2:19), in this case making the Messiah second to God himself (see Mt 26:64; Mk 14:62; 16:19; Lk 22:69; Acts 2:33; 5:31; 7:55f; Rom 8:34; Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12; 12:2). Footstool for you: there are secular texts and illustrations as well as biblical texts depicting ancient kings placing their feet on those they had conquered (see Jos 10:24; Dan 7:14). The author of 2 Chronicles (2 Chr 9:18) indicates that a footstool was part of the king’s throne. Paul made use of this text to show that God has placed everything under Christ’s feet (Eph 1:22), including his enemies (1 Cor 15:25; Heb 10:12f).
38. Psalm 110:2 The Lord will expand the Messiah’s reign to the extent that no foe will remain to oppose his rule (see Pss 2:6; 45:7; 72:8).
39. Psalm 110:2 The Messiah is the Lord’s regent over his emerging kingdom.
40. Psalm 110:3 Yours is royal dignity . . . I have begotten you: this is the usual Catholic translation and comes from the revised Latin Vulgate, which is based on the ancient versions. The current Hebrew is obscure and seems to be corrupt. Before the daystar: when the sun had not yet been created, i.e., from all eternity. Like the dew: in a secret, mysterious manner. Hence, the Messiah and Son of God existed before the dawn of creation in eternity.
    The Hebrew is translated as follows: “Your people will volunteer freely / on your day of battle. / In holy splendor, from the womb of the dawn / the dew of your youth is yours.” It refers to numerous royal troops at the Messiah’s command. The people come voluntarily on the day of battle, as in the days of Deborah (see Jdg 5:2, 9). They consecrate themselves, are fully prepared, and place themselves at his service. They will be as abundant as the dew at dawn. The image is close to those of Paul about “living sacrifices” (Rom 12:1) or a life poured out like a “libation” (Phil 2:17). It should be noted that, even not considering the linguistic difficulties that argue against this reading and the fact that the Septuagint of pre-Christian times already confirms the text of the Vulgate, the Hebrew reading does not fit the great theme of the psalm as well as the Latin translation does. Every connection with the central thought that speaks of the royal and priestly dignity of Melchizedek is missing.
41. Psalm 110:4 The prophet-psalmist pronounces a second divine oracle, guaranteed by an oath. The Lord makes his king his chief priest for life, according to the order and image of Melchizedek. There are three main points of resemblance between Melchizedek and Christ. Both are kings as well as priests, both offer bread and wine to God, and both have their priesthood directly from God (see Gen 14:18; Heb 7). For a prophetic vision of the glorious union of the Messiah-Priest, see Zec 6:13; for the New Testament application, see Heb 5:6-10; 7:22. Forever: perhaps alluded to in Jn 12:34.
42. Psalm 110:5 The Lord stands forth at your right hand: when the king goes out to battle, the Lord, as the Master of the universe, is right with him, and crushing the foes.
43. Psalm 110:6 He: the Messiah-King. Filling their land with corpses: gory imagery symbolizing full victory (see Ps 2:9; Rev 19:11-21) when God’s judgment comes to pass.
44. Psalm 110:7 Figurative language of uncertain meaning. Some see an allusion to a rite of royal consecration at the spring of Gihon (see 1 Ki 1:33, 38). Others see an image of the Messianic King bowing down in humility to drink of the waters of divine assistance before moving on to more victories (see Isa 8:6; Jer 2:13, 17f).
45. Psalm 111:1 A sage sets forth the essence of the religion of Israel: the Lord has delivered his people in order to conclude a covenant with them and to reveal his will to them. The author contemplates the divine “righteousness” (v. 3), i.e., everything the Lord has done in favor of his chosen ones, the wonders that in some way are renewed when they are recalled in the liturgy (v. 4): the miracle of the manna and the quail (v. 5), the gift of the Promised Land (v. 6), and the stability of the laws of the world and the moral order (v. 7). The sages who pursue this meditation and observe the law will be enabled to understand who God is: holy and redoubtable, compassionate and tender, so that they may render thanks to him.
    In praying this psalm, we should keep in mind that the wonders to which it alludes are only a pale figure of the wonders that the Father has accomplished through, and in, his Incarnate Son on behalf of his new people, the Church (see Jn 5:20). After various physical cures and raisings from the dead, God works the glorious Resurrection of his Son and our own spiritual resurrection in him (see Eph 2:5f).
46. Psalm 111:1 Heart: see note on Ps 4:8. Council of the upright: probably a circle of friends and advisors, as in Ps 107:32. In the assembly: in the temple (see Ps 149:1).
47. Psalm 111:2 Works of the Lord: sometimes his deeds, as in verse 6, but more often the things he has made (the heavens, Pss 8:4; 19:2; 102:26; and the earth, Ps 104:24). Made “by . . . wisdom” (Ps 104:24), these lend themselves to meditation and lead to delight.
48. Psalm 111:3 Deeds: probably his providential acts as in Deut 32:4. We should keep in mind that, as Isa 45:9-13 indicates, God’s creation and providence are of one piece. Righteousness: as embodied in his deeds.
49. Psalm 111:4 Won renown for his wonders: by the celebration of annual feasts (see Ex 23:14), notably the Passover (for Christians, see 1 Cor 11:23-26). See also note on Ps 9:2. Gracious and compassionate: classic description of the meaning of God’s name (see Ps 103:8; Ex 34:6f).
50. Psalm 111:5 Food for those who fear him: probably a reference to the manna in the desert (see Ex 16:1ff), which in the New Testament is seen as a type of the Eucharist (see Jn 6:31-33, 49-51). The entire verse may also refer to God’s giving of our daily bread (see Mt 6:11) and his daily forbearance. His covenant: see Ps 105:8-11.
51. Psalm 111:6 Lands: literally, “inheritance, heritage.”
52. Psalm 111:7 There is complete harmony between what God does and what he says, between the works of his hands and his commandments.
53. Psalm 111:9 This verse recalls the miracles of the Exodus and the theophany at Sinai. Name: see note on Ps 5:12.
54. Psalm 111:10 The fear of the Lord is the beginning of wisdom: the motto of the Wisdom writings (see Job 28:28; Prov 1:7; 9:10; Eccl 12:13; Sir 1:18, 24; 19:17). Here it refers to God especially as Creator, Redeemer, and Provider.
55. Psalm 112:1 This psalm provides the same literary characteristics as the preceding one and most likely stems from the same unknown author. By their theme the two chants complete one another. The first celebrates the divine perfections and works, while the second sings of the virtues and deeds of the true righteous person and the happiness he attains.
    The ancients believed that the man who faithfully observed the law and was solicitous of his neighbor was assured prosperity, posterity, and renown. In this psalm a sage once again praises the righteous in these terms, but he adds another more mystical religious sentiment. In effect, applying to the righteous the qualities that the preceding psalm attributed to the Lord, he wishes to show that by dint of placing his delight in the will of the Lord, the righteous man ends up resembling him. Hence, the law is not a burden imposed from without, but a power that transforms the heart. To obey is to let oneself be invaded by the sentiments of God: mercy, tenderness, and righteousness. Is there any other source of happiness?
    This psalm is also very suitable for describing the Christian ideal, the perfection we must achieve in the steps of the Master and the happiness we will find therein.
56. Psalm 112:1 Blessed is the man who follows unswervingly God’s will and call. Blessed: see note on Ps 1:1. Fears the Lord: see note on Ps 15:2-5.
57. Psalm 112:2 The upright man is blessed in his children and brings blessings on them (see Pss 37:26; 127:3-5; 128:3).
58. Psalm 112:3 Wealth and riches: see Pss 1:3; 128:2. His righteousness: i.e., his happiness, his successes, and his well-being. There is a tacit comparison of the upright person’s righteousness to God’s (they both endure forever: see Ps 111:3b). Some scholars translate the word “righteousness” as “generosity,” claiming that the original meaning of the Hebrew word in a later period of the language also acquired the meaning of “liberality, almsgiving” (see Sir 3:30; 7:10; Mt 6:1f).
59. Psalm 112:4 The goodness of the righteous man overflows to others. He acts in the same way as God does (see Ps 111:4b). This is brought out more clearly by the older Catholic rendition: “He dawns through the darkness, a light for the upright; / he is gracious and compassionate and righteous.”
60. Psalm 112:5 Future bodes well: i.e., well-being and prosperity await him (see Ps 34:9-15). Good is also the quality of the righteous man. He is good in that he is generous (see Pss 34:9-11; 37:21). Just as all the Lord’s works are “faithful and right” (see Ps 111:7), so the upright man conducts his affairs with justice.
61. Psalm 112:6 The righteous man observes the commandments of God that are “established forever and ever” (Ps 111:8); hence “he will never be swayed” (Ps 112:6) and has no fear (v. 7), for his heart is tranquil (v. 8). His trust is in the Lord in spite of bad news, reasons to be afraid, or problems with others (vv. 7-8).
62. Psalm 112:9 As God’s name is held in holy awe (see Ps 111:9), so the righteous will be held in honor. Paul uses this verse to support the principle that “if you sow generously, you will reap generously as well” (2 Cor 9:6, 9). Horn: here symbolizes dignity.
63. Psalm 112:10 The only alternative way of life to that of the righteous is bitter, transient, and futile.
64. Psalm 113:1 The Hallel (“praise”) psalms are found in three separate collections: the “Egyptian Hallel,” also known as the “Little Hallel” (Pss 113–118), the “Great Hallel” (Pss 120–136), and the “Concluding Hallel” (Pss 146–150). The Egyptian Hallel and the Great Hallel (most of which are pilgrimage psalms: Pss 120–134) were sung during the annual feasts (see Lev 23; Num 10:10). The Egyptian Hallel received a special place in the Passover liturgy; by custom Pss 113–114 were recited or sung before the festive meal and Pss 115–118 after it (see Mt 26:30; Mk 14:26). These were probably the last psalms Jesus sang before his Passion. Only the second (Ps 114) speaks directly of the Exodus, but the themes of the others make it an appropriate series to mark the salvation that began in Egypt and would spread to the nations. The concluding Hallel psalms (Pss 146–150) were incorporated into the daily prayers in the synagogue after the destruction of the temple in A.D. 70.
65. Psalm 113:1 This psalm presents a surprising contrast in the praises of Israel: the acclamation of the glory of the Almighty One attains its summit, and certitude becomes even stronger that God is near to the lowly. His tenderness reaches those whom the powerful of the earth regard as nothing. The God of justice reverses established situations, as both the canticle of Hannah (see 1 Sam 2:4-8) and the Magnificat of Mary (see Lk 1:46-55) attest with equal intensity. In celebrating the salvation of the humiliated poor man and the abandoned woman, Israel keeps alive the hope of a wondrous renewal in the Messianic age (see Pss 76; 87; Isa 49:21; 54:1-8).
    In praying this psalm, we are aware that the New Testament provides us with new motives for praising God the Father for the great condescension he manifests toward Zechariah, Mary, and those known as the poor of Yahweh. We can also chant this psalm in honor of the glorified Christ. Exalted by his Father above every earthly power and introduced by him into divine glory (Phil 2:9-11; Heb 2:7-9), Christ shows himself to be incomparable by uniting to his supreme transcendence an astonishing condescension. It was toward the poor and lowly that he stooped during his public ministry, eating and drinking with them (see Mk 2:16), offering them the kingdom of God (see Mt 5:3-12) with its mysteries (see Mk 4:11), and making them the princes of his new people (see Mk 3:13-19). It is on the poor and the weak in the eyes of the world that he continues to confer his spiritual riches and powers (see 1 Cor 1:26-28).
66. Psalm 113:1 Servants of the Lord: the Lord’s loyal people, together with the priests and the Levites, come together to worship the Lord. These are all those who know “the name of the Lord” (v. 3; see Ps 50:1; Zep 2:11; Mal 1:11). Name: see note on Ps 5:12.
67. Psalm 113:2 The name of the Lord is to be proclaimed so that every generation may remember what he has done and how he has revealed himself (see Ex 3:16). This praise is to extend in time (forevermore) and in space (from the rising of the sun to its setting, i.e., from the east to the west; see Mal 1:11).
68. Psalm 113:4 The psalmist calls attention to the contrast: the exalted rule of the Lord and his accommodation to the needs of his people. Over all the nations: and by implication over all their gods (see Pss 95:3; 96:4f; 97:9). Over the heavens: i.e., above all creation.
69. Psalm 113:7 The Lord does not ally himself with the high and mighty but takes care of the poor and needy by transforming them from outcasts of society (the dust, see Isa 47:1, or rubbish heap, see Lam 4:5) into those who have a position of prominence (with the princes of his people, v. 8; see 1 Sam 2:8; Job 36:7). The afflicted man will be accorded recognition, and the oppressed woman will be given honor.
70. Psalm 113:9 Barren woman: a barren wife was considered cursed by God and a social outcast, a disappointment to her husband, to other women, and especially to herself (see Gen 16:2; 20:18; 1 Sam 1:6; 2:5; Lk 1:25). The Lord blesses her with children (see Ps 115:14; Isa 48:19; 54:1-3). Alleluia: i.e., “Hallelujah” or “Bless [or praise] the Lord”; it probably was once the first line of Ps 114.
71. Psalm 114:1 By reason of its literary composition and poetic inspiration, this poem constitutes a little masterpiece. Felicitously, the poet personifies, herein, the elements of nature led in a dance by God during the Exodus, to make them keen-eyed witnesses of the Lord’s triumphal march at the head of his people. Israel belongs so strongly to God that it is like his sanctuary and his domain (v. 2). On an epic and triumphal tone, the people underline the time beyond compare when God established this destiny for them: it is the great adventure of their deliverance.
    When the Lord passes by with his people, the sea and waters flee (see Ex 14:15-31; Jos 3:7-17), Sinai thunders and smokes (see Ex 19:16-18), the source springs forth in the desert rocks (see Ex 17:1-7; Num 20:1-13). These remembrances of the Exodus are like the prelude to the upheaval of the universe announcing the coming of God at the end of the earthly ages.
    We can pray this psalm in union with the Church ceaselessly meditating on and celebrating the privileged hour of her beginnings: the Passover of Christ that opens up for humankind a destiny of salvation in a new Exodus. Nature bows down before the divine Pioneer of this Exodus. The waters become calm and peaceful in the Sea of Galilee at a word from him: “Be still!” (Mk 4:39), while the mountains tremble at the moment of his Death and Resurrection (Mt 27:51; 28:2), as well as at the moment of his great interventions in history (see Rev 11:19; 16:18).
72. Psalm 114:1 The deliverance from a foreign country was only a preamble to the greater deeds: the election of the chosen people and the making of the covenant on Sinai. Judah, the province of the tribe of that name, became the sanctuary of God and all Israel his kingdom; it was a theocracy, a priestly kingdom (see Ex 19:3-6; Jer 2:3). This was a grand event prefiguring the redemption to come and the birth of the Church.
73. Psalm 114:3 The wonder of Israel’s election as the People of God has its effect on the world of nature. The Red Sea and the Jordan River scurry around to make way for their Creator, and the mountains and hills are all animated and agog at his majestic coming (see Pss 18:8-16; 68:8ff; 77:17-20; Jdg 5:4f; Hab 3:3-10).
74. Psalm 114:5 The psalmist calls upon the Red Sea, the Jordan, and the mountains to bear witness to the great event when God established his kingdom on earth.
75. Psalm 114:7 The God of Israel (Jacob) is none other than the Lord of the universe (see Ps 97:4-6; Rev 20:11). He is still providing streams of blessings for his people as he did at Kadesh, at the waters of Meribah (see Ps 107:35; Ex 17:6; Num 20:8; Deut 8:15; 1 Cor 10:4) and also at the return from the Exile, prefigured by the Exodus and Conquest (see Isa 41:15ff; 42:15; 43:20). On the symbolism of the waters, see Pss 46:2-7; 110:7.