Psalm 110 vs 10: A liturgy of gratitude

The previous verse of Psalm 110 spoke of the importance of cultivating a healthy fear of the Lord.  

This final verse of the psalm verse points to the importance of putting this right attitude into action, providing a nice link to the next psalm of Vespers: Psalm 110 focuses on God's wonderful works; Psalm 111 shifts the emphasis to man's participation in the divine through good works.  

Here is the verse:

Intelléctus bonus ómnibus faciéntibus eum: * laudátio ejus manet in sæculum sæculi.

A good understanding to all that do it: his praise continues for ever and ever

Lectio

The Douay-Rheims renders this verse ‘A good understanding to all that do it’.  Brenton’s translation from the Septuagint, however, is rather clearer, making it ‘And all that act accordingly have a good understanding’.  

The sense is, all who practice fear of the Lord acquire a good understanding or insight of the good things God gives us, such as the Eucharist.

intellectus, us, m.  understanding, insight.

bonus, a, um, good; pleasant; upright  good things, possessions, prosperity

omnis, e, all, each, every; subst., all men, all things, everything

facio, feci, factum, ere 3,  to make, do, cause, bring to pass

laudátio (the praise) ejus (his) manet (continues) in sæculum sæculi (forever and ever).

This good understanding in turn generates a response of a continuous prayer of praise.  

laudatio, onis, f. praise.

maneo, mansi, mansum, ere 2 to abide, remain, continue, endure

Meditatio

The psalm opened with a commitment to praising God for his great works, and it ends with an explanation of just why we should praise God.  It teaches that our faith is not just a passive thing, a mere belief, but rather must translate into action to be real.  St John Chrysostom comments:

‘Faith, you see, is not sufficient if a way of life in keep­ing with faith is not forthcoming.’

Just as God acts, manifesting himself in his great works, so too must we.

Oratio

Deepen our faith, O Lord, that we may always see your goodness, and thereby act rightly.

Help us to pray ceaselessly, that we may praise you thus in heaven.

Contemplatio

Pope Benedict comments:

“And if the very first word of the hymn is a word of thanksgiving, the last word is a word of praise: just as the Lord's saving justice "[stands] firm for ever" (v. 3), the gratitude of the praying person knows no bounds and re-echoes in his ceaseless prayer (cf. v. 10). To sum up, the Psalm invites us, lastly, to discover the many good things that the Lord gives us every day. We more readily perceive the negative aspects of our lives. The Psalm invites us also to see the positive things, the many gifts we receive, and thus to discover gratitude, for only in a grateful heart can the great liturgy of gratitude be celebrated: the Eucharist.”

Psalm 110

Here is the whole psalm again for reference purposes.

Confitébor tibi, Dómine, in toto corde meo: * in consílio justórum, et congregatióne.

I will praise you, O Lord, with my whole heart; in the council of the just, and in the congregation.

Magna ópera Dómini: * exquisíta in omnes voluntátes ejus.
Great are the works of the Lord: sought out according to all his wills.

Conféssio et magnificéntia opus ejus: * et justítia ejus manet in sæculum sæculi.

His work is praise and magnificence: and his justice continues for ever and ever.

Memóriam fecit mirabílium suórum, miséricors et miserátor Dóminus: * escam dedit timéntibus se.

 He has made a remembrance of his wonderful works, being a merciful and gracious Lord: He has given food to them that fear him.

Memor erit in sæculum testaménti sui: * virtútem óperum suórum annuntiábit pópulo suo:

He will be mindful for ever of his covenant:  He will show forth to his people the power of his works.

Ut det illis hereditátem géntium: * ópera mánuum ejus véritas, et judícium.

That he may give them the inheritance of the Gentiles: the works of his hands are truth and judgment.

Fidélia ómnia mandáta ejus: confirmáta in sæculum sæculi, * facta in veritáte et æquitáte. All his commandments are faithful: confirmed for ever and ever, made in truth and equity.

Redemptiónem misit pópulo suo: * mandávit in ætérnum testaméntum suum.

He has sent redemption to his people: he has commanded his covenant for ever.

Sanctum, et terríbile nomen ejus: * inítium sapiéntiæ timor Dómini.

Holy and terrible is his name: The fear of the Lord is the beginning of wisdom.

Intelléctus bonus ómnibus faciéntibus eum: * laudátio ejus manet in sæculum sæculi.

A good understanding to all that do it: his praise continues for ever and ever.

This is the final part in this series on Psalm 110.  But for a look at the next psalm of Sunday Vespers, click on the link here.

Psalm 110 vs 9: Fear of the Lord

Moses and the burning bush, c1450

Verse 9 of Psalm 110 reminds us of the fear and awe we should feel at the divine:

Sanctum, et terríbile nomen ejus: inítium sapiéntiæ timor Dómini.

Holy and terrible is his name: The fear of the Lord is the beginning of wisdom.

Lectio

Sanctum (holy) et (and) terríbile(terrible) nomen (name) ejus (His)

sanctus, a, um,  holy, holy person

terribilis, e  terrible, dreadful, fearful. Often used of God and of His works

nomen, mis, n. name; God himself; the perfections of God, His glory, majesty, wisdom, power, goodness,

inítium (the beginning) sapiéntiæ (of wisdom) timor (fear) Dómini (of the Lord) 

initium, ii beginning, commencement.

sapientia, ae, f wisdom.

timor, oris, m. fear; an object of fear.

‘Beginning’ here doesn’t literally mean elementary wisdom, but rather the chief part, basis or foundation of it, hence St Jerome’s from the Hebrew translation uses ‘principium’ instead of initium here.    

Pope Benedict XVI notes: 

“Next, quoting a sapiential saying (cf. Prov 1: 7; 9: 10, 15: 33), the Psalmist invites every member of the faithful to cultivate "fear of the Lord" (Ps 111[110]: 10), the beginning of true wisdom. It is not fear and terror that are suggested by this word, but serious and sincere respect which is the fruit of love, a genuine and active attachment to God the Liberator.”

Meditatio

The Incarnation of Our Lord poses for us a tension.  

On the one hand, God becomes man, making him more approachable to us, someone with whom we can have a genuine personal relationship.

Yet he remains always omnipotent God, someone who invokes a sense of awe, as numerous stories in the Gospels attest.  St John Chrysostom summarises it thus:

“Holy and fearsome is his name, that is, instilling amazement, com­plete wonder. Now, if his name has that effect, how much more so his being? But in what way is his name holy and fearsome? De­mons tremble at it, ailments quail before it, the apostles invoked this name to set all the world at rights…”

Contemplatio

Pope Benedict XVI comments: 

“The end of Psalm 111[110] is sealed by contemplation of the divine face, the Lord's very person, symbolized by his holy and transcendent "name".”

And for the final part in this series on Psalm 110, click the link here.

Psalm 110 vs 8: Redemption

Verse 8 of Psalm 110 is a high point of the psalm, offering us hope:

Redemptiónem misit pópulo suo: mandávit in ætérnum testaméntum suum.

He has sent redemption to his people: he has commanded his covenant for ever.

Lectio

Redemptiónem (Redemption, deliverance) misit (he has sent) pópulo (to the people) suo (his)

The key words in it are:

redemptio onis f a buying back, ransoming, deliverance, redemption
mitto, misi, missum, ere 3, to send
populus, i, people; the chosen people

This is one of those phrases with a double meaning: it refers firstly to the Old Testament liberation of the Jews from Egypt, and their being given the earthly Jerusalem. But it also of course refers to the coming of Jesus and the promise of the heavenly Jerusalem, as Luke 1:68 makes clear: "Blessed be the Lord God of Israel, for he has visited and redeemed his people.

mandávit (he has commanded) in ætérnum (in eternity, forever) testaméntum suum (His covenant)

The key words are:

mando, avi, atum, are to enjoin, order, command
aeternus, a, um eternal. forever
testamentum, i, n. a covenant, testament

Meditatio

This verse is the climax of the psalm, the making of the new covenant, which unlike the Old, lasts forever as St Robert Bellarmine explains:

Now, Christ redeemed his people from the captivity and the slavery of sin and from the powers of darkness, by the price of his blood, and in such manner he really and truly "hath commanded his covenant forever;" that is, he ordered and settled it finally, that his covenant or his compact regarding true, real salvation, and the enjoyment of the kingdom of heaven, should be everlasting, and not like that of the possession of Palestine, which was only temporary, as we know from experience; and therefore, Jer. 31 has, "Behold, the days will come, saith the Lord, and I will make a new covenant with the house of Israel, and with the house of Juda. Not according to the covenant which I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt: the covenant which they made void, and I had dominion over them, saith the Lord. But this shall be the covenant that I will make with the house of Israel, after those days, saith the Lord: I will give my law in their bowels, and I will write it in their heart: and I will be their God, and they shall be my people."

Oratio

We should thank God for the sacrifice of Christ, which reopened the way to heaven for us, and ask for the grace to take up his invitation and live as good Christians.

Contemplatio

In this new covenant the law still has a key role, as St John Chrysostom explains:

“Here he refers to the New Testament: since he mentioned precept and Law, which were broken and aroused his wrath, he says, He sent redemption to his people, as he said in person, "I came not to judge the world, but to save the world." When the Law was transgressed, you see, it dealt punishment: "The Law in fact brings wrath; that is, where there is no law, there is no transgression;" and, "All have sinned and fall short of the glory of God, being justified by his grace as a gift." Hence the psalmist spoke that way, The Lord sent redemption to his people. Yet it is not redemption pure and simple: after redemption there is law as well, so that we may give evidence of a way of life that is worthy of grace."

And you can find the next part of the series here.

Psalm 110 vs 7 - The immutable law

Today's verse of Psalm 110 reminds us that the judgments of God alluded to in the previous verse are based on the immutable laws that he has put in place:

Fidélia ómnia mandáta ejus: confirmáta in sæculum sæculi, facta in veritáte et æquitáte
All his commandments are faithful: confirmed for ever and ever, made in truth and equity.

Lectio

Fidélia ómnia mandáta ejus = trustworthy/sure/faithful [are] all his commandments/precepts/laws

confirmáta in sæculum sæculi = established/confirmed forever and ever

facta in veritáte et æquitáte = made/done in truth and fairness/equity/uprightness

Meditatio

Chrysostom draws attention to the fairly standard juxtaposition in the psalms, between the wonder of creation and the wonder of the law:

“As he often does, he does here too, moving from the wisdom in his richly varied creation and from his care to his lawmaking, and discussing in turn this part of his providence. I mean, he corrected the human race not only by creating a creation of this kind and extent but by laying down laws...In the same way here, too, after speaking about his marvels and wonders and works, he shifts his attention to the subject of his precepts, speaking this way…”

He goes on to explain the significance of ‘all’ in the phrase. By the law, he means firstly the laws of science, that govern the operation of the world around us. He points secondly to the natural law, written on men’s hearts. And finally there is the written law of the Old Testament and the New.

Oratio

We are invited to delight in the commands or laws of God.

Contemplatio

Chrysostom invites us to adopt Christ’s teaching on fulfilling not just the letter of the law, but also its spirit:

“There are also laws that are in writing. And all these remain in force. If some have been abrogated, however, they have been changed not for the worse but for the better. That one, for example, "You shall not kill," has not been abrogated but extended; and that one, "You shall not commit adultery," has not been cancelled but has become more comprehensive. Hence he also said, "I have not come to abolish the Law or the Prophets, but to fulfil them." That is to say, the person who does not give way to rage will be far more likely to abstain from murder, and the one not giving free rein to a roving eye will keep a greater distance from adultery. Consequently, law has this particular character, special, immortal, invariable - the law of creation, the law of nature, the law of sound values, and the law of the New Testament.” Hence he says, "Heaven and earth will pass away, but my words will not pass away," indicating their immovable character.”

You can find the next part of this series here.

Psalm 110 vs 6: Fairness and punishment

Hieronymous Bosch 1500-1525

Today's verse of Psalm 110, with its allusion to the ejection of the Canaanites from the 'Promise Land' of the Jews, invites us to meditate on why some are saved, yet others are not:

"Ut det illis hereditátem géntium: ópera mánuum ejus véritas, et judícium.
That he may give them the inheritance of the Gentiles: the works of his hands are truth and judgment"

Lectio

Ut det illis hereditátem géntium = so that he may give them the inheritance of the gentiles

Note that this is an ‘Ut+subjunctive’ construction, meaning in order that/so that…may. It can also be rendered as ‘to give them’, or ‘in giving them’. Note that in the Vulgate ille is frequently used for is (he, she, it).

But what constitutes the ‘inheritance of the gentiles’? In the Old Testament it was interpreted literally as the land of Canaan, the promised land given to the Jews. But metaphorically it stands for heaven.

ópera mánuum ejus véritas, et judícium = the works of his hands [are] truth and justice

Hand here is, of course, meant metaphorically rather than literally.

Meditatio

In this verse, we are asked to consider the Old Testament situation, namely God’s promise of the land of the Canaanites to the Jews. Wasn’t this unfair dispossession?

This psalm is alluded to in Revelation 15:3-4, where it highlights the concept that God’s judgments of our actions that are currently hidden will be revealed to all. Justice, in other words, requires that the good be rewarded, those who do evil and refuse to repent will be condemned. The psalmist’s answer to the question of fairness is that in fact the dispossession of the Canaanites was a work of God’s justice, a punishment for their sins, as St Robert Bellarmine explains:

“As God promised Abraham, then, that he would give that country to his posterity, he acted in truth or faithfulness; and as he did not expel the Chanaaneans until "the measure of their sins was filled up," for which they deserved to be expelled, he also acted in justice; and, therefore, "the works of his hands are truth and justice."

Oratio

We should join with the angels and saints in the praise of God:

“And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and wonderful are thy deeds, O Lord God the Almighty! Just and true are thy ways, O King of the ages! Who shall not fear and glorify thy name, O Lord? For thou alone art holy. All nations shall come and worship thee, for thy judgments have been revealed." (Rev 15:3-4)

Contemplatio

Bellamine’s commentary on the verse continues with a warning as to the need for our personal conversion:

“That the Chanaaneans deserved to be punished, and to be expelled from the land of promise, the Prophet proves, by reason of their not having observed the natural law, that is common to all, binding all and immutable, for they contain the first principles of justice; for, when God, in Lev. 18, prohibits incest, adultery, sins against nature, idolatry, and the like, he adds— "For all these detestable things the inhabitants of the land have done that were before you, and have defiled it. Beware, then, lest in like manner it vomit you also out if you do the like things, as it vomited out the nation that was before you."

Next verse

Notes on the next verse can be found here.

Psalm 110 vs 5: God's covenant with man

c840

Today's verse of Psalm 110 reminds us that the heavenly food referred to in the previous verse is the sign of God's testament with his people:

Memor erit in sæculum testaménti sui: virtútem óperum suórum annuntiábit pópulo suo:

He will be mindful for ever of his covenant: He will show forth to his people the power of his works.

Lectio

Memor erit in sæculum testaménti sui = he will be mindful/remember forever of his covenant

virtútem óperum suórum =the power of his works = his mighty works

annuntiábit pópulo suo = he will make known/announce/show forth/will declare to his people

Meditatio

We can see this verse as summarizing both the Old and New Testaments.

First let us consider the Old. St Robert Bellarmine points to the carrying through of God’s Covenant with Abraham chronicled there:

“…that is, by his constant providence and protection, he will show that he is mindful of his covenant and his promises. The principal point in the treaty that God made with Abraham was, that he should give his posterity the land of the Chanaaneans, which was, consequently, afterwards called the land of promise. He, therefore, shows how "he is mindful of his covenant," when he says, "he will show forth to his people the power of his works;" that is to say, bearing his promise in mind, he will display his power to his people, by turning back the waters of the Jordan, by levelling the walls of Jericho with the sound of the trumpet, by stopping the sun and moon at the command of Joshua, by raining down stones from heaven on the enemies of the Jews, and by many other similar miracles.

Oratio

But of course, the New Testament is the more complete fulfillment of the Old, and one can pray this daily as we say the Benedictus (Luke 1:72) at Lauds: “to perform the mercy promised to our fathers, and to remember his holy covenant”.

Contemplatio

Cassiodorus takes up this theme, and argues that the verse is fulfilled in the Gospel with the miracles Christ performed, and communicated to St John the Baptist:

“The thought contained in the three verses is here filled out. The power of his works is that which he states in the gospel: The blind see, the deaf hear, the lepers are cleansed, the dead rise again, and blessed is he that shall not be scandalised in me. He has announced, in other words, made plain, that is to the Christian people whom He redeemed with His precious blood. They express this with the spirit of prophecy, for with holy faith they believed in the Lord before His coming. He gave them the inheritance of the Gentiles when He fashioned the Catholic Church from living stones from all nations. This is the inheritance promised to Abraham: I will multiply thy seed as the stars of heaven, and as the sand that is by the sea-shored They revealed the reason why he announced to his people the power of his works; it was to give them the inheritance of the Gentiles. It was the purpose of the miracles that they should believe, and by believing obtain the promised rewards.”

Vocab

memor, oris mindful of, thoughtful of; to remember, call to mind, think of, take thought for, recall, recount, etc.
testamentum, i, n. a covenant, testament
virtus, utis, f strength, power, might; an army, host; annuntio, avi, atum, are to announce, proclaim, publish, make known.
populus, i, people; the chosen people; a heathen nation

Next Verse

Notes on the next verse can be found here.

Psalm 110 vs 4 - Our heavenly food

Sant'Angelo in Formis (Capua)
c1100

Today's verse of Psalm 110 is deeply Eucharistic, and perhaps explains to us what this psalm is particularly focusing in on when it talks about God's wonderful works.
 
First, here are the verses we have looked at so far in this series once again:
 
Confitébor tibi, Dómine, in toto corde meo: in consílio justórum, et congregatióne.
I will praise you, O Lord, with my whole heart; in the council of the just, and in the congregation.

Magna ópera Dómini: exquisíta in omnes voluntátes ejus.
Great are the works of the Lord: sought out according to all his wills.

Conféssio et magnificéntia opus ejus: et justítia ejus manet in sæculum sæculi.
His work is praise and magnificence: and his justice continues for ever and ever.

And today's verse:

Memóriam fecit mirabílium suórum, miséricors et miserátor Dóminus: escam dedit timéntibus se.
He has made a remembrance of his wonderful works, being a merciful and gracious Lord: He has given food to them that fear him.

Lectio: What does the text mean

Memóriam fecit mirabílium suórum = he has made/caused/effected a remembrance of his wonderful works

The word memoria is important here, as the Decree on the Eucharist from the Council of Trent explains:

“Our Savior, therefore, when about to depart from this world to the Father, instituted this sacrament in which He poured forth, as it were, the riches of His divine love for men, "making a remembrance of his wonderful works", and He commanded us in the consuming of it to cherish His "memory", and "to show forth his death until He come" to judge the world….

miséricors et miserátor Dóminus = merciful and gracious/compassionate is the Lord

St Thomas Aquinas explains that mercy and graciousness, in reference to God, are not emotions:

“Mercy is especially to be attributed to God, as seen in its effect, but not as an affection of passion. In proof of which it must be considered that a person is said to be merciful [misericors], as being, so to speak, sorrowful at heart [miserum cor]; being affected with sorrow at the misery of another as though it were his own. Hence it follows that he endeavors to dispel the misery of this other, as if it were his; and this is the effect of mercy.”

escam dedit timéntibus se = he has given food to those [who fear] fearing him

The food referred to here is generally interpreted as the Eucharist, foreshadowed by the gift of manna in the desert, as St Robert Bellarmine explains:

“He now discusses a special work of divine providence, the raining of manna from heaven, which was a work of great mercy, not only to those who were then fed by it in the desert, but also to those who succeeded them, to whom he left an urn full of it as a memorial of the miracles he performed in the desert, see Exod. 16, and Heb. 9. That manna was a type of the Eucharist, that he gave Christians for their spiritual food, and in memory of the wonderful things Christ did while on earth, the most wonderful of which was his glorious passion, that destroyed death itself by death, and triumphed over the prince of this world; and he, therefore, says, "He hath made a remembrance of his wonderful works, being a merciful and gracious Lord." The food named here is the manna that God rained from heaven, and gave, "to them that fear him;" to the Jews who worship him; for; though there were many sinners among them, still they worshipped the true God, and fearing and worshipping signify the same thing in the Scriptures. And as he wished the people to bear in mind the wonderful things he did when he brought them out of Egypt, and led them through the desert to the land of promise…”

Meditatio

Pope Benedict XVI sees this verse as referring to the signs of the covenant between a compassionate and loving God and his people:

“Therefore, the heart of the Psalm becomes a hymn to the covenant (cf. vv. 4-9), that intimate bond which binds God to his people and entails a series of attitudes and gestures. Thus, the Psalmist speaks of "compassion and love" (cf. v. 4) in the wake of the great proclamation on Sinai: "The Lord, the Lord, a merciful and gracious God, slow to anger and rich in kindness and fidelity" (Ex 34: 6). "Compassion" is the divine grace that envelops and transfigures the faithful, while "love" is expressed in the original Hebrew with the use of a characteristic term that refers to the maternal "womb" of the Lord, even more merciful than that of a mother (cf. Is 49: 15).”

Oratio

We must ask that God's love transfigure us, particularly as we receive the sign of the New Covenant, the Eucharist.

Contemplatio

Yet there is a sting in the tail of this verse, in the reference to those who fear God.  It should perhaps, call to mind the dire warnings of Scripture on those who presume to receive the blessed Sacrament while not in a state of grace, or without the proper dispositions.  It is a reminder that while the grace available for the reception of Holy Communion is infinite, the actual effect on us depends on our receptivity.  We must therefore cultivate fervour!

Vocab

memoria, ae, f memory, remembrance
mirabilis, e wonderful, marvelous; subst., mirabilia, mm, wonders, wonderful works, marvellous things.
misericors, cordis merciful, abounding in mercy.
miserator, oris, m. merciful, one who shows mercy
esca, ae, f food for men or beasts.
timeo, ere 2, to fear, be afraid of.



Notes on the next verse can be found here.

Psalm 110 vs 3: God's judgment deferred

St Alban's psalter



So far in this series we've looked at the first two verses of Psalm 110, the second psalm of Sunday Vespers:

Confitébor tibi, Dómine, in toto corde meo: in consílio justórum, et congregatióne.

I will praise you, O Lord, with my whole heart; in the council of the just, and in the congregation.

Magna ópera Dómini: exquisíta in omnes voluntátes ejus.
Great are the works of the Lord: sought out according to all his wills.

Today a look at Verse 3:

Conféssio et magnificéntia opus ejus: et justítia ejus manet in sæculum sæculi.
His work is praise and magnificence: and his justice continues for ever and ever.
Neo-Vulgate: Decor et magnificentia opus eius, et iustitia eius manet in saeculum saeculi
 
Lectio: looking at the text
 
Conféssio et magnificéntia opus ejus = Splendour and majesty his work = splendid and magnificent/glorious his work

The first issue with this verse is the omitted words!  The Douay-Rheims makes opus (work) the subject, so translates this phrase as 'His work is praise and mangificence'.  A more obvious translation though would be 'his work is splendid and glorious'.  A third possibility, followed by a number of translations, is to interpret the phrase along the lines ‘his work is worthy of thanksgiving and honour’.  

The problem arises from the use of two nouns (confessio et magnificentia) as adjectives, in imitation of the Hebrew; the Neo-Vulgate has accordingly changed the first to an actual adjective (décor), reflecting a translation approach is less concerned with conveying the linguistic flavour of the original text.

et justítia ejus manet in sæculum sæculi = and his justice abides forever and ever

The Greek translated as justitia here is actually δικαιοσύνη, which is more often translated as righteousness in English, and this is reflected in the RSV and other translations.

Meditatio: What is the text saying to us?
 
St John Chrysostom sees this verse as reminding us of the praise and thanksgiving that naturally pours out from us when we are conscious of the wonder of creation, and the working out of God’s providential plan in history:

“Each of the visible realities, in fact, is sufficient to prompt the observer to thanksgiving, to hymnody, to praise, to giving glory. You are not allowed to ask, "Why is this?" "For what purpose is this?" Instead, both darkness and daylight, famine and feast, desert and wilderness, fertile fields and productive, life and death, and all visible things are for those studying them with precision sufficient and capable of prompting them to thanksgiving.”

The Fathers argue that even the exercise of his justice contains a kind of terrible beauty, evident above all in his saving redemption through the Cross, and even in his punishments, such as the destruction of Sodom and Gemorrah.

Oratio
 
Help us to see the greatness of God's work in the Government of the world, including the exercize of his justice.  Help us O Lord, to learn well the lesson you set in all that happens to us; help us say with Solomon: "The one the Lord loves, you see, he disciplines; he chas­tises every son he welcomes. His righteousness endures for ages of ages."

Contemplatio

St Benedict instructs us God withholds his judgment for a time, allowing us the grace to repent:

"Having given us these instructions, the Lord daily expects us to make our life correspond with his holy admonitions.  And the days of our life are lengthened and a respite allowed us for this very reason, that we may amend our evil ways."



And the next part in the series can be found here.

Psalm 110 vs 2: The wonder of God's saving works

Adam and Eve
Lucas Cranach c1530

Verse 1 of Psalm 110 placed us in the midst of the Church, praising God.  Verse 2 of Psalm 110 tells us what we are to praise God for:

Vulgate: Magna ópera Dómini: exquisíta in omnes voluntátes ejus.
Neo-Vulgate: Magna opera Domini, exquirenda omnibus, qui cupiunt ea.
Douay Rheims: Great are the works of the Lord: sought out according to all his wills.

Lectio: What does the text mean?

Magna (nom pl of magnus a um, great, agreeing with opera) ópera (nom pl opus –eris n work) Dómini (gen) = great [are] the works of the Lord

The first phrase is a complement: 'sunt' is understood.

exquisíta (perfect participle passive) in (in +acc) omnes (acc pl) voluntátes (acc pl) ejus = sought out/studied for all his plans/will(s)

The verb is the passive perfect participle, and both Brenton (from the Greek) and the Douay-Rheims (from the Latin) translate this as “sought out according to his will”; the sense, according to Boylan, is that “the works of the Lord are specially chosen and wrought so as to declare them accurately his will.” In order to discover God’s will, study it, in other words. The neo-Vulgate, however, changes this to an ablative absolute.

Note however that Hugh Ballantyne’s Latin vocabulary listing for the psalms suggests an alternative translation, interpreting it as exquisitus a um, excellent, well-wrought.  While it certainly makes sense of the verse (including that puzzling plural for voluntas), it does not seem to me to be supported by either the Greek or Hebrew, nor is it reflected in any of the authoritative translations, Catholic or protestant, at least as far as I can find.

The verb cupio used by the Neo-Vulgate means to desire, long for, and reflects the Hebrew Masoretic Text (chephets) for the verse rather than the Septuagint. As a result of this difference, Coverdale translates the verse as ‘The works of the Lord are great, sought out of all them that have pleasure therein’. Similarly, the Monastic Diurnal renders the verse ‘Great are the works of the Lord, sought by all that delight in them’.  By contrast, the sense of the Septuagint/Vulgate is more that “the works of the Lord are specially chosen and wrought so as to declare them accurately his will.”

Either interpretation, however, can fit with the broader context of the psalm, as we shall see.

Meditatio: What does the text say to us?

Revelation 15:3 puts this verse in the mouths of the just, alluded to in the previous verse of the psalm:

And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, "Great and wonderful are thy deeds, O Lord God the Almighty! Just and true are thy ways, O King of the ages!...”

So what, then, are the words of the Lord spoken of here? Pope Benedict XVI to the saving interventions of God in the face of man's sin and need for redemption:

“The subject of this prayer, which also includes the rite of thanksgiving, is expressed with the word "works" (cf. vv. 2, 3, 6, 7)."Works" indicate the saving interventions of the Lord, an expression of his "justice" (cf. v. 3), a word which, in biblical language, suggests in the very first place the love from which salvation is born.”

Oratio: What do we say to God?

We too should take the time to remember God’s saving works, for his great care for us in sending his Christ, that the way to heaven might be reopened to us.

Contemplatio: What conversion is he asking of us?

St Robert Bellarmine draws attention to the tension between the way God’s creation is set out according to his will, and yet he grants us in turn free will, and thus opens up to us the possibility, say rather the inevitability of sin and its consequences:

“And not only are his works great, but "they are sought out according to all his wills;" prepared and settled previously, to be applied to any purpose he may choose, according to Psalm 118, "For all things serve thee;" for, as St. Augustine most properly observes, nothing seems to be more repugnant to the will of God, than free will, through which sins, forbidden by God, are committed; and yet, God deals as he wills with free will, for he reforms it through grace, or he punishes it in justice; and had he not given free will, there would have been no sin...”

Thus our struggle must be to conform our will to his; to bring about in ourselves the new creation made possible by grace.

Vocab

magnus, a, um, great, mighty; elders
opus, eris, n., work.
exquiro quaesivi itum ere 3, to seek, seek after
omnis, e, all, each, every; subst., all men, all things, everything
voluntas, atis, f. wish, desire; good will, favor, graciousness. plan, counsel
in+acc=into, onto, against, for (the purpose of)

Verse 3

And the next part in the series can be found here.

Psalm 110 vs 1: In the midst of the Church

Church Militant and Triumphant
Andrea di Bonaiuto, c1365

The opening verse of Psalm 110 places us in the midst of both the Church Militant here on earth, and the Church Triumphant in heaven:

Confitébor tibi, Dómine, in toto corde meo: in consílio justórum, et congregatióne

I will praise you, O Lord, with my whole heart; in the council of the just, and in the congregation.

Lectio: What does the text mean?
 
Confitébor (deponent: 1st person fut Confiteor, to praise, give thanks, confess) tibi, Dómine = I will give praise to you O Lord
 
Confitebor, comes from confiteor, a deponent verb is an ambiguous word: it can mean both to confess our sins, but also to let out our praises for God. The following verses, however, make it clear that praise is what is meant here.

in (in +abl) toto (totus, -a -um whole, entire) corde (cor, cordis n heart) meo = with all my heart/with my whole heart

The speaker is giving this praise his total attention. 
in (in+abl) consílio (consilium, ii, n counsel) justórum (gen pl) = in the company of the just et congregatióne (congregation, onis f gathering, assembly, congregation) = and in the congregation/assembly

The Hebrew for consilio (cowd) implies an intimate circle of friends, thus contrasting the ‘congregation’ below (edah) meaning a large group, publicly. Cassiodorus interprets these respectively as the elect in heaven, and the Church of all regions here below.

Meditatio: What does the text say to us?

This opening verse of Psalm 110 places us immediately in the midst of the Church, both visible and invisible, for when we pray liturgically, we pray joined both horizontally to those on earth who also pray this hour of Vespers, but also with the angels and saints in heaven.

What does this then imply for us?  Well surely our wholehearted attention, as St Robert Bellarmine's commentary on this verse suggests:

"Holy David begins the hymn by an invocation, and tells us at the same time how God should be praised with advantage to ourselves. "I will praise thee, O Lord, with my whole heart." Praise, in order to be of any value, must spring from the heart, and not only from the heart, but from the entire heart; that is, with all the affections of the heart, that praises nothing, loves nothing, so much as the thing in question. "With my whole heart;" also implies the greatest attention, thinking of nothing else, for it does not become one who is praising that God whom the Cherubim and Seraphim adore in fear, to let his mind down to unworthy matters."

Oratio: What do we say to the Lord?

The first word of this psalm states that we will confess, or praise God. 

Accordingly, let us seek to praise God as we pray this psalm.  And ask for the grace that we continue to do so in the future, not just as part of the assembly or congregation here below, but in the company of the elect hereafter.

Contemplatio: What conversion of mind, heart and life is God asking of us?

The psalm calls on us to adopt an attitude of thankfulness.  St John Chrysostom argues that the ability to praise God at all time, even in the face of constant tribulations as Job did, is something we must cultivate:

"God looks for nothing as much as this, after all: this sacrifice, this offering, this sign of a grateful spirit, this is a blow against the devil. For this Job was crowned and cel­ebrated, for not being swayed despite countless trials besetting him and despite his wife's obstructing him; instead, he persisted in thanking the Lord for everything, not when he was rich but also when poor, not when he was well but also when stricken in body, not when things went smoothly for him but also when that violent storm fell upon his whole house and his whole person. This, you see, is a particular mark of a thankful attitude, to give heartfelt thanks to God in tribulations and hardship, and remain thankful throughout - which is therefore what the psalmist him­self suggested obliquely in what follows. I mean, many people give thanks when all goes well for them, but are displeased when the contrary occurs, some even finding fault with the way things turn out."

And on to the next part in this series here.

Psalm 110 (111) - He has sent redemption to his people

Gathering of the manna, c1460-70

Some months back I started a look at the psalms for Sunday Vespers, and now I'm finally getting back to that!

I've already looked at Psalm 109 (110).  Accordingly, today an introduction to Psalm 110, the second psalm of Sunday Vespers in the traditional organisation of the psalter.  I will then look at into more detail, with a series of verse by verse posts.

And to organise my thoughts and hopefully demonstrate its efficacy, I'm going to use the lectio divina schema suggested by Pope Benedict XVI.

The Psalm

Vulgate	Douay-Rheims
Alleluia	Alleluja
1  Confitébor tibi, Dómine, in toto corde meo: * in consílio justórum, et congregatióne.	I will praise you, O Lord, with my whole heart; in the council of the just, and in the congregation.
2  Magna ópera Dómini: * exquisíta in omnes voluntátes ejus.	2 Great are the works of the Lord: sought out according to all his wills.
3  Conféssio et magnificéntia opus ejus: * et justítia ejus manet in sæculum sæculi.	3 His work is praise and magnificence: and his justice continues for ever and ever.
4  Memóriam fecit mirabílium suórum, miséricors et miserátor Dóminus: * escam dedit timéntibus se.	4 He has made a remembrance of his wonderful works, being a merciful and gracious Lord: 5 He has given food to them that fear him.
5  Memor erit in sæculum testaménti sui: * virtútem óperum suórum annuntiábit pópulo suo:	He will be mindful for ever of his covenant: 6 He will show forth to his people the power of his works.
6  Ut det illis hereditátem géntium: * ópera mánuum ejus véritas, et judícium.	7 That he may give them the inheritance of the Gentiles: the works of his hands are truth and judgment.
7  Fidélia ómnia mandáta ejus: confirmáta in sæculum sæculi, * facta in veritáte et æquitáte.	8 All his commandments are faithful: confirmed for ever and ever, made in truth and equity.
8  Redemptiónem misit pópulo suo: * mandávit in ætérnum testaméntum suum.	9 He has sent redemption to his people: he has commanded his covenant for ever.
9  Sanctum, et terríbile nomen ejus: * inítium sapiéntiæ timor Dómini.	Holy and terrible is his name: 10 The fear of the Lord is the beginning of wisdom
10  Intelléctus bonus ómnibus faciéntibus eum: * laudátio ejus manet in sæculum sæculi.	A good understanding to all that do it: his praise continues for ever and ever

Lectio: what does the text mean?
 
Psalm 110 is a hymn of praise to God for his wonderful work of redemption.  In the Old Testament context, it refers to the freeing of the Jewish people from Egypt; in the New, of the sending of Our Lord.
 
The key line is verse 9:
 
"He has sent redemption to his people: he has commanded his covenant for ever."
 

Pope Benedict XVI presents it as a prayer of contemplation on the mystery of salvation:

"In this Psalm we find a hymn of praise and thanksgiving for the many benefits that describe God in his attributes and his work of salvation: the Psalmist speaks of "compassion", "love", "justice", "might", "truth", "uprightness", "standing firm", "covenant", "works", "wonders", even "food" which God provides, and lastly his glorious "name", that is, God himself. Thus, prayer is contemplation of the mystery of God and the wonders that he works in the history of salvation."

 
Psalm 110 is a sapiential/praise psalm that continues the theme of the previous psalm, albeit from a different direction, namely the kingship of God. But whereas Psalm 109 prophesies the coming and victory of Christ, Psalm 110 expresses our joy as a result of that news.

The first half of the psalm looks at the wonder of creation; the second focuses on the glory of the law. After the first verse, which announces the subject, the prophet praises the works of God in general, v. 2, 3; then his benefits towards the typical people, v. 4, 5, 6; the excellence and the stability of his law, v. 7; and finally, the sending of the divine Redeemer giving salvation to the world: the last two verses form a practical conclusion, indicating the way to be followed to profit by these graces.

Psalm 110 forms a pair with the next psalm: both are alphabetic psalms, with each half line starting with a letter of the (Hebrew) alphabet; and the two are complementary in terms of content.

Meditatio: What is the text telling us?

Although Psalm 110 is joyous, titled with an Alleluia, it does in fact wrestle with some issues that are difficult for modern readers.  At its heart is a question that many struggle with, namely why do some reach heaven (the inheritance of the gentiles, vs 6) while others are excluded, and are cast down to hell? Why do some benefit from the redemption offered by Christ (vs 8), but not all?

The psalm provides, I think, three answers to this.

The first is that God’s offer of redemption is a two-way covenant, an agreement with his people. He offers, but we have to respond: we have to accept the offer and put ourselves within the ‘council of the just’ (v 1), the congregation that is the Church.

Secondly, we have to understand that each of the covenant parties undertake to do certain works. God for his side creates and sustains us (vs 2-5), but we must keep our end of the bargain and keep the commandments, for God is also truth and justice (vs 6-8). Those who fail to understand this will be dispossessed, their inheritance taken away and given to those who do respond (vs 7).

Finally, we must cultivate the right attitude: we must praise God in the liturgy (v1), and maintain an appropriate fear of God (vs 4&9) rather than presuming on our salvation.

The key to our acceptance of salvation sits at the very centre of the psalm, and is the sustaining and transforming power of the Eucharist which gives us the grace necessary for salvation: "He has made a remembrance of his wonderful works, being a merciful and gracious Lord: He has given food to them that fear him." (v4)

As Rupert of Deutz suggests:

"Since as he has said in the previous psalm that [...] You are a priest forever, like Melchisedek of old, and because he has instituted the sacrament of the body and blood of Christ, in this psalm he sings in truth: He provides food for those who fear him" (De Sancta Trinitate et operibus eius, 5, in psalmo 110).

Oratio: what do we say to the Lord?
 
The psalm asks us to so several things: first to praise God for the things he has done for us. 
 
This injunction can be interpreted literally: that is, worship in Church, particularly on a Sunday, and partake of the Eucharistic food he offers.  Similarly, when we pray Vespers liturgically, even at home by ourselves, we are offering the public prayer of the Church, and we are praying along with the angels and saints, the assembly of the just indeed. 
 
The second injunction is to keep the commandments: and we must constantly recommit ourselves to this through our prayers for help, as we do for example, in the Lord's Prayer.  
 
Thirdly, we are asked to cultivate a holy fear of God, and we can pray here for that perfect, filial, fear whereby we act 'no longer for fear of hell, but for love of Christ and through good habit and delight in virtue' (Rule of St Benedict, Chapter 7).
 
Contemplatio: what conversion of mind, heart and life is God asking of us?

Pope Benedict XVI concluded his General Audience on this psalm with some advice on how to put into the effect the second verse of the psalm, the injunction that the beginning of wisdom is fear of the Lord: 

"The Christian writer Barsanuphius of Gaza (active in the first half of the sixth century) comments on this verse: "What is the first stage of wisdom if not the avoidance of all that is hateful to God? And how can one avoid it, other than by first asking for advice before acting, or by saying nothing that should not be said, and in addition, by considering oneself foolish, stupid, contemptible and of no worth whatsoever?" (Epistolario, 234: Collana di testi patristici, XCIII, Rome, 1991, pp. 265-266).

The true conversion comes though, as the Pope goes on to note, when we progress beyond servile fear:

"However, John Cassian (who lived between the fourth and fifth centuries) preferred to explain that "there is a great difference between love, which lacks nothing and is the treasure of wisdom and knowledge, and imperfect love, called "the first stage of wisdom'. The latter, which in itself contains the idea of punishment, is excluded from the hearts of the perfect because they have reached the fullness of love" (Conferenze ai monaci, 2, 11, 13: Collana di testi patristici, CLVI, Rome, 2000, p. 29). Thus, on the journey through life towards Christ, our initial servile fear is replaced by perfect awe which is love, a gift of the Holy Spirit."

Liturgical and Scriptural uses of the psalm

NT references	Rev 15:3 (2, 6); James 5:11 (4); Lk 1:72(6,9); Lk 1:68 (9)
RB cursus	Sunday Vespers+AN 2865 (v8)
Monastic feasts etc	Christmas, Epiphany, Easter, Ascension, Pentecost, Trinity, CC, Sacred Heart, Transfiguration, Holy Cross; 1 Vespers of all male saints; Dedication of a Church; 2 V of Confessor not a bishop AN 3214, 3665 (v2); 4587 (v9)
Responsories	Sundays in August no 6 - 6967 (v10)
Roman pre 1911	Sunday Vespers
Roman post 1911	1911-62: Sunday Vespers  1970:
Mass propers (EF)	Post Easter 3, AL(8)

You can find the next post in this series on Psalm 110 here.