Readings for Celebrating Advent

Footnotes

1. Psalm 66:1 This psalm is made up of two wholly autonomous parts: in the first, Israel praises God for his saving acts on its behalf, and in the second, an individual fulfills his vow to God for some favor. In its liturgy, Israel always contemplates anew the great days of the past: the Exodus from Egypt and the passage of the Jordan (v. 5). This does not constitute nostalgia for a past favor; yesterday’s event is the sign of God’s presence today. God always manifests himself as the savior of his people: now he delivers them from the distress of an invasion or possibly from the great trial of the Exile (vv. 8-11). A spirit of universalism pervades the first part of this poem: the whole earth is invited to proclaim the deliverances of God.
   In the individual’s prayer of thanksgiving, a man saved from a great trial comes to give praise by his offerings and his proclamation amidst his friends. The person who announces a deliverance at God’s hands makes himself the spokesman of the community of believers.
   This psalm is an apt reminder to offer God a fitting sacrifice of thanksgiving in the Eucharist. Such is the living sacrifice we offer God, placing ourselves in it as other living victims (see Rom 12:1) in order to thank him for the wonders accomplished in our souls, especially for our spiritual resurrection achieved in union with Christ’s Resurrection (see Rom 6:5-8).
2. Psalm 66:1 For the director: these words are thought to be a musical or liturgical notation.
3. Psalm 66:1 All the earth: see note on Ps 65:3.
4. Psalm 66:2 Name: see note on Ps 5:12.
5. Psalm 66:5 Come and behold: in the eyes of the psalmist, God’s saving acts are present and can be seen in the liturgical celebration in the temple.
6. Psalm 66:6 Sea . . . river: the passages through the Red Sea (see Ex 14:1—15:21) and through the Jordan (see Jos 3:11—4:24) became typical of God’s power and wondrous deeds in the history of Israel (see Ps 114:3; Isa 44:27; 50:2).