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Psalm 132-134

Psalm 132^[a]

The Divine Promises Made to David

¹A song of ascents.

Remember, O Lord, for David’s sake,
    all the difficulties he endured.^[b]
²^[c]He swore an oath to the Lord
    and vowed to the Mighty One of Jacob:
³“I will not enter the house I live in
    or lie down on the bed where I sleep,
⁴neither will I allow myself to fall asleep
    or even to close my eyes,
⁵until I find a home for the Lord,
    a dwelling for the Mighty One of Jacob.”
⁶We heard of it in Ephrathah;
    we came upon it^[d] in the fields of Jaar.
⁷^[e]Let us enter his dwelling place,
    let us worship at his footstool.
⁸Arise, O Lord, and go up to your resting place,
    you and the Ark of your might.
⁹Let your priests clothe themselves with righteousness,^[f]
    and let your saints shout for joy.
¹⁰For the sake of your servant David,
    do not reject your anointed one.^[g]
¹¹The Lord swore this oath^[h] to David,
    an oath that he will not renounce:
“One of your own descendants
    I will place on your throne.
¹²If your sons keep my covenant
    and the statutes that I will teach them,
their sons will also rule
    on your throne from age to age.”^[i]
¹³For the Lord has chosen Zion;
    he has designated it for his home:
¹⁴“This will be my resting place forever;
    here I will reside, for such is my wish.
¹⁵^[j]“I will bless it with abundant provisions
    and satisfy its poor with their fill of bread.
¹⁶I will clothe its priests with salvation,
    and its saints will shout for joy.
¹⁷“There I will raise up a horn for David^[k]
    and prepare a lamp for my anointed one.
¹⁸I will clothe his enemies with shame,
    but on his head there will be a resplendent crown.”^[l]

Psalm 133^[m]

The Blessings of Brotherly Accord

¹A song of ascents. Of David.^[n]

How wonderful and delightful it is
    for brothers to live together in unity.^[o]
²It is like fragrant ointment poured on the head,
    running down upon the beard,
running down upon the beard of Aaron,
    and flowing on the collar of his robes.^[p]
³It is like the dew of Hermon
    falling upon the mountains of Zion.^[q]
For there the Lord has bestowed his blessing,
    life forevermore.

Psalm 134^[r]

Invitation to Night Prayer

¹A song of ascents.

Come forth to bless the Lord,
    all you servants of the Lord,^[s]
who minister throughout the night
    in the house of the Lord.
²Lift up your hands toward^[t] the sanctuary
    and bless the Lord.
³May the Lord, the Maker of heaven and earth,
    bless you from Zion.^[u]

Footnotes

Psalm 132:1 By means of this psalm, the pilgrims, assembled for the procession, sing the glory of Zion, the dwelling place of God and the residence of his anointed, i.e., the king descended from David and like him, was consecrated with holy oil. Doubtless, this is a celebration of the anniversary of the bringing of the Ark of the Covenant to Jerusalem at the time of King David (see 2 Sam 6; 1 Chr 13–16). This hymn provides a splendid occasion to remind God of the commitment he made in favor of his people: David had sworn to build a dwelling in which to house the Ark, sign of the divine presence, and it was the Lord who promised him that he would ensure his lineage on the royal throne (see oracle of Nathan: 2 Sam 7; 1 Chr 17) at Jerusalem, where the king had projected to build God’s residence.
Each new reign gave birth to a new hope, for every one of David’s descendants is “anointed,” that is, “Messiah” in Hebrew and “Christ” in Greek. When the fallibility of the monarchy became flagrant, the hope subsisted with more intensity. All Israel awaits a last descendant of David, a true Messiah, who will permanently restore God’s reign and his worship forever. It will be the time of God’s glory and salvation; it will be the coming of Jesus Christ, Son of David, whom Luke (Lk 1:69) presents to us by citing verse 17 of this psalm. Verses 8-10, 16 are cited by the Chronicler at the end of the prayer of Solomon (see 2 Chr 6:41f).
Therefore, as we pray this psalm, we can remind God of the merits of David as well as those of Christ, asking him to fulfill the oaths made to David as supplementary motives for fulfilling those made to Christ. We can urge him to enthrone his Son fully in the heavenly Zion and establish therein his perfect kingship for the benefit of his faithful and the eternal confusion of his enemies.
Psalm 132:1 All the difficulties he endured: in the conquest of Jerusalem (see 2 Sam 5:6-12) and in bringing the Ark to Jerusalem (2 Sam 6:1-23). Some translate: “and all his anxious care,” i.e., to build the temple (see 2 Sam 7:1-17; 1 Ki 8:17).
Psalm 132:2 Although the oath and vow of David have not been recorded in the Bible, it is clear that when David heard that God had blessed Obed-edom, the guardian of the ark (see 2 Sam 6:12), he immediately made efforts to bring the Ark to Jerusalem. Mighty One of Jacob: a title used by Jacob in Gen 49:24 and by Isaiah (49:26; 60:16) that emphasizes God’s action in saving and redeeming his people. Jacob: a synonym for Israel (see Gen 32:28f).
Psalm 132:6 It . . . it: often regarded as referring to the Ark, but more likely it refers to the call to worship that follows. Ephrathah: David’s hometown near Bethlehem (see Ru 4:11; Mic 5:1). Fields of Jaar: i.e., Kiriath-jearim, where the Ark remained for a few generations (see 1 Sam 7:1f; 2 Sam 6:2; 1 Chr 13:5f).
Psalm 132:7 Together with David and his men, the people wished to worship the Lord in Jerusalem. The Ark had been transported by the priests until it was placed in the tabernacle at Shiloh (see 1 Sam 4:3). With the capture of the Ark by the Philistines, it was taken from city to city (see 1 Sam 4–6) until David brought it to Jerusalem and inaugurated a new era in God’s rule over Israel: the Davidic era. The Ark was the footstool of the Lord’s throne (see Ps 99:5) and symbolized God’s earthly rule (see Ps 99:1f; Num 10:35f; 2 Chr 6:41f). Arise, O Lord: the invocation whenever the Ark set out in the days of Moses (see Num 10:35).
Psalm 132:9 Righteousness: here synonymous with salvation (see 2 Chr 6:41), signifying victory, blessing, and deliverance (see Pss 4:2; 22:32; 24:5). Saints: the People of God who should be faithful to him (see note on Ps 34:10)
Psalm 132:10 The Messiah or Christ is the anointed one of the Lord (see Ps 2:2; 1 Sam 10:1), the descendant of David awaited by Israel.
Psalm 132:11 Swore this oath: no oath is mentioned in 2 Sam 7. However, elsewhere God’s promise to David is called a covenant (see Pss 89:4, 29, 35, 40; 2 Sam 23:5; Isa 55:3), and covenants were made with an oath.
Psalm 132:12 God’s sovereignty decrees that the dynasty of David will rule, but God’s holiness and justice stipulate that such will hold only if David and his descendants are loyal to his covenant statutes.
Psalm 132:15 The Lord will bless his people abundantly in his royal presence (see Deut 15:4-6); the poor and the priests will share in this new age.
Psalm 132:17 I will raise up a horn for David: a line close to Ezek 29:21; it has a Messianic sense (see Isa 11:1; Jer 33:15; Zec 3:8). The word “horn” here designates a powerful descendant (see Ps 75:6); God will strengthen the Davidic race from which the Messiah will arise (see Lk 1:69). Prepare a lamp for my anointed one: promise recorded in the Books of Kings (see 1 Ki 11:36; 15:4; 2 Ki 8:19). The house in which light no longer dawns is uninhabited (see Job 18:5; Jer 25:10). The Messiah will be the light of the Gentiles (see Isa 42:6; 49:6; Lk 2:32).
Psalm 132:18 This word of promise contains the Christian hope in the majesty, rule, and dominion of the Lord Jesus, who will put down all God’s enemies (see 1 Cor 15:25-28; Rev 19:17-21).
Psalm 133:1 The fragrant oil of anointing and the beneficial dew—such images speak for themselves for a Palestinian; for the poet, they evoke the charm of a living community gathered together around the priests and Levites in the holy city on the occasion of a pilgrimage. The holy city (v. 3), the priesthood (v. 2), and the communion of brothers—all is newness of grace at this moment.
This psalm easily finds an appropriate place on our lips to proclaim the advantages of concord among Christians in the bosom of the house of God, the Church. John the apostle reveals the evils of discord. The person who hates another is a murderer and remains in sin and death. Such a person is not loved by God and can receive no gift from him (see 1 Jn 3:15-17). Fraternal love constitutes the sign of true faith and with it the key to all the divine goods (see Mt 22:34-40; Jn 13:34f; 15:12-17). Only this love manifests that we are true children of God, born of him, and at the same time true disciples of Christ (see Jn 13:35; 1 Jn 4:7).
Psalm 133:1 Of David: these words, omitted from some MSS, refer to the reunion of the tribes of Israel at David’s anointing in Hebron (see 2 Sam 5:1ff).
Psalm 133:1 The psalmist pronounces a blessing on those who live together in unity, as, for example, those on pilgrimage who included people from many different walks of life, regions, and tribes, coming together for one purpose—to worship the Lord in Jerusalem.
Psalm 133:2 Brotherly accord is compared with the copious oil running down the head, beard, and robes of the priests who were anointed. Just as the holy oil poured on the priests consecrated them to the Lord’s service, so brotherly unity sanctifies God’s people. Thus, the fellowship of God’s people on earth is an expression of the priesthood of all believers (see Ex 19:6), promised to Israel and renewed for the Church in Christ (see 1 Pet 2:9f).
Psalm 133:3 Dew of Hermon . . . mountains of Zion: because of its height (nearly ten thousand feet above sea level) and the rain, snow, and dew that fell atop it, Mount Hermon was famous for its rich foliage even during the dry summer months (see Ps 89:13; Deut 33:28; Song 5:2; Hos 14:6). Thus, the dew of Mount Hermon would make the mountains of Zion just as fruitful (see Gen 27:28; Hag 1:10; Zec 8:12). The psalmist indicates that no matter how harsh the conditions of the pilgrimage might be, the fellowship of God’s people was refreshing. For there . . . life forevermore: the divine blessing almost personified (see Lev 25:21; Deut 28:8) will procure happiness and salvation (see Pss 28:9; 36:11) in a definitive manner (see Pss 61:5; 73:26; Deut 30:16, 20).
Psalm 134:1 As the pilgrims leave the temple and invite the priests to keep up their praise during the night, the latter direct to them a blessing that brings to a close the Songs of Ascents, the Pilgrim’s Psalter, just as Ps 117 concludes the collection of Alleluia (or Hallelujah) Psalms (Pss 111–117).
This psalm should remind us that Jesus spent whole nights in prayer (see Lk 6:12) and that he urged the disciples to pray always and not lose heart (see Lk 18:1), a point reiterated by Paul in his first Letter: “Pray continually, give thanks in all circumstances” (1 Thes 5:17f). Hence, this dialogued hymn can be exchanged between Christians on earth: those who are often taken away from divine praise by their earthly duties should ask those who are better prepared for this (priests and religious) to assure in their name the work of praise that is so necessary.
Psalm 134:1 The psalmist calls upon the priests and Levites to lead the people in worship. These are the servants of the Lord who minister (literally, “stand”) in the house of the Lord. The priestly and Levitical ministry is often designated by the verb “stand” (see Ps 135:2; Deut 10:8), and they offered up musical praise to the Lord both day and night (see 1 Chr 9:33; 23:26, 30).
Psalm 134:2 The priests and Levites also prayed with hands lifted up (see Ps 28:2; 1 Tim 2:8) toward the sanctuary (see 1 Ki 8:30).
Psalm 134:3 The words of this verse recall the words spoken by the priests when blessing (see Num 6:24f). The blessing follows the people wherever they may go or live, because it comes from the Maker of heaven and earth, i.e., the Great King of the universe (see Ps 121:2). Yet, like God’s commandments, the blessing is not “beyond reach,” not “in heaven,” nor “beyond the sea,” but “very near” (see Deut 30:11-14; Rom 10:6ff)—from Zion. And it is the true Mount Zion, the heavenly Jerusalem, where Jesus the “mediator of a new covenant” reigns in the midst of his people (see Heb 12:22-24).

1 Corinthians 11:17-34

The Lord’s Supper, Sign of Unity^[a]

¹⁷Do You Despise the Church of God? Now in giving you this instruction I cannot praise you, because your meetings tend to do more harm than good. ¹⁸To begin with, when you come together in your assembly, I hear that there are divisions among you, and to some extent I am inclined to believe it. ¹⁹There must be such factions among you so that it will become clear to you which groups should be trusted.

²⁰^[b]When you do assemble, it is not to eat the Lord’s supper, ²¹for each of you goes ahead with his own supper, and one goes hungry while another has too much to drink. ²²Do you not have homes in which you can eat and drink? Or do you have such contempt for the Church of God that you humiliate those who have nothing? What should I say to you? Should I praise you? In this matter, I cannot praise you.

²³You Proclaim the Death of the Lord.^[c]For what I received from the Lord I handed on to you: the Lord Jesus, on the night he was betrayed, took bread, ²⁴and after giving thanks he broke it and said, “This is my body that is for you. Do this in remembrance of me.”

²⁵In the same fashion, after the supper,^[d] he also took the cup and said, “This cup is the new covenant in my blood. Whenever you drink it, do this in remembrance of me.” ²⁶And so, whenever you eat this bread and drink this cup, you proclaim the death of the Lord until he comes.

²⁷God’s Judgment on the Community.^[e] Therefore, anyone who eats the bread and drinks the cup of the Lord in an unworthy manner is guilty of an offense against the body and blood of the Lord. ²⁸Everyone should examine himself about eating the bread and drinking from the cup. ²⁹For a person who eats and drinks without discerning the body of the Lord is eating and drinking judgment on himself.

³⁰That is why many of you are weak and ill, and a number of you have fallen asleep. ³¹If we were to examine ourselves, we would not be condemned. ³²However, when we are judged by the Lord, he is disciplining us to save us from being condemned together with the world.

³³Practical Conclusion. Therefore, brethren, when you come together for the meal, wait for one another. ³⁴If anyone is hungry, he should eat at home, so that in assembling you may not incur condemnation. As for the other matters, I will resolve them when I come.

Footnotes

1 Corinthians 11:17 From the very beginning, the Church has celebrated the Eucharist. She does so by renewing the actions and words of Jesus on the night of the Last Supper, and here we have the most ancient document written about it. The document evokes the celebration itself and expresses its most profound meaning. Nevertheless, Paul does not intend to give an explanation of the subject. He is simply intervening in the face of abuses. He stresses that the Eucharist is not to be celebrated in the same way as one organizes a sacred meal in a temple with one’s friends. We are not going to partake passingly in some magical or symbolic food of immortality. Celebrating the Eucharist is a serious action that engages the whole community in the highest reality of its faith: the union with Christ in his Passion, the unity that he imparts to human beings, and the expectation of his coming and its accomplishment for all. Such an action entails exigencies for Liturgy and life.
1 Corinthians 11:20 Before the Eucharist, the Corinthians apparently held an ordinary meal, an early form of the agape (see 2 Pet 2:13; Jude 12). Paul condemns the abuses that occurred in it.
1 Corinthians 11:23 This is the earliest written New Testament account of the institution of the Eucharist. The words over the bread and the cup stress the Lord’s self-giving, and the words “Do this in remembrance of me” command Christians to repeat his action.
1 Corinthians 11:25 After the supper: i.e., after the Passover supper. The Lord’s Supper was first celebrated by Jesus in connection with the Passover meal (see Mt 26:18-30). The cup: a symbol of the New Covenant in the blood of Jesus (Lk 22:20; see Jer 31:31-34). The Old Covenant was the Mosaic Covenant (see Ex 24:3-8).
1 Corinthians 11:27 In this passage Paul presents a profound teaching: The reception of Christ’s Body is a source of life and unity; it also has an effect on the relationships of human beings and on their salvation. But if the fraternal bond created by communion loosens, as at Corinth, the community becomes disunited in spirit and in body.

New Catholic Bible (NCB)

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Old/New Testament

Psalm 132[a]

The Divine Promises Made to David

Psalm 133[m]

The Blessings of Brotherly Accord

Psalm 134[r]

Invitation to Night Prayer

Footnotes

The Lord’s Supper, Sign of Unity[a]

Footnotes

Psalm 132^[a]

Psalm 133^[m]

Psalm 134^[r]

The Lord’s Supper, Sign of Unity^[a]