Righteous zeal or 'spiritual warmongering'?: Psalm 118 (119) Tzade (v137-144)

Resuming today our study of Psalm 118, we are now up to the eighteenth stanza of this longest of the psalms. And following the alphabetical progression of the Hebrew alphabet, it is headed up Tzade.

The text of the stanza

Knox trnalsation:

137 So just, Lord, thou art, thy awards so truly given!
138 Strict justice and utter faithfulness inspire all thy decrees.
139 Stung by love’s jealousy, I watch my enemies defy thy bidding.
140 Shall not I, thy servant, love thy promises, tested and found true?
141 Still despised and disinherited, I do not forget thy charge.
142 Stands thy faithfulness eternally, thy law for ever changeless.
143 Sorrow and distress have fallen on me; in thy commandments is all my comfort.
144 Sentence eternal is thy decree; teach me the wisdom that brings life.

Vulgate	Douay-Rheims
137  Justus es, Dómine: * et rectum judícium tuum.	You are just, O Lord: and your judgment is right.
138  Mandásti justítiam testimónia tua: * et veritátem tuam nimis.	You have commanded justice your testimonies: and your truth exceedingly.
139  Tabéscere me fecit zelus meus: * quia oblíti sunt verba tua inimíci mei.	My zeal has made me pine away: because my enemies forgot your words
140  Ignítum elóquium tuum veheménter: * et servus tuus diléxit illud.	Your word is exceedingly refined: and your servant has loved it.
141  Adolescéntulus sum ego et contémptus: * justificatiónes tuas non sum oblítus.	I am very young and despised; but I forget not your justifications.
142  Justítia tua, justítia in ætérnum: * et lex tua véritas.	Your justice is justice for ever: and your law is the truth.
143  Tribulátio, et angústia invenérunt me: * mandáta tua meditátio mea est.	Trouble and anguish have found me: your commandments are my meditation.
144  Æquitas testimónia tua in ætérnum: * intelléctum da mihi, et vivam.	Your testimonies are justice for ever: give me understanding, and I shall live.

Fighting for the faith

It is often suggested that the Church needs to be more inclusive and welcoming of sinners, rather than calling on them to repent from their sins.

Standing up and fighting for our faith is even labeled by some as ‘spiritual warmongering’!

Yet such attitudes aren’t easy to reconcile with the Gospel, for Christ calls us to turn away from sin, not to embrace it, and to fight for what is right.

Zeal consumes me

In the previous stanza, the psalmist ended up weeping for his own sins. Here however the psalmist is concerned over the actions and fate of others. The central verse is 139:

Tabéscere me fecit zelus meus: quia oblíti sunt verba tua inimíci mei.
My zeal consumes me, because my foes forget thy words

So today I want to look at the delicate balance between a healthy zeal, that embraces the spiritual works of mercy advocated in today’s stanza of Psalm 118, of instructing the ignorant and admonishing sinners; the sin of cowardice in failing to teach at all; and the evil zeal of bitterness.

Zeal for the law of the Lord is a virtue

Verse 139 echoes the verse of Psalm 68(69) applied to Our Lord in the New Testament in relation to his cleansing of the Temple:

In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers at their business. And making a whip of cords, he drove them all, with the sheep and oxen, out of the temple; and he poured out the coins of the money-changers and overturned their tables. And he told those who sold the pigeons, "Take these things away; you shall not make my Father's house a house of trade." His disciples remembered that it was written, "Zeal for thy house will consume me." Jn 2

But zeal can be both good and bad, as Cassiodorus comments:

“Zeal is used in both the bad sense and the good sense; in the bad sense, as in: "Zeal and envy have devoured the house of Jacob"; and again, we read in the Acts of the Apostles: When they saw this, the Jews -were filled-with zeal, and they laid their hands on the apostles. This kind of zeal always leads to sins, lays ambushes, cuts off the path to salvation.”

Too often we see this evil zeal today in those who attack the bishops when they are actually defending the faith, and claim some superior knowledge to that of the Pope as to what Vatican II is meant to mean to us.

Yet good zeal can seem extremist at times, as Cassiodorus comments:

“The word is used in the good sense: The zeal of thy house has consumed me and Elias says: With zeal I have been zealous for the Lord God of hosts, for the children of Israel have forsaken thy covenant,." Then too Phineas the priest, on seeing the Israelite engaged in sexual intercourse with the Moabite woman, in zeal for the Lord's command ran them both through with the sword." His zeal was so effective that it alone diverted the Lord's anger. Indeed, this kind of zeal bestows salvation, keeps faith, maintains chastity and protects God's Church with splendid vigour.”

The marks of good zeal

The verses of this stanza point to some of the distinguishing marks of a healthy zeal for God, namely that it starts from the realization that we are all sinners (previous stanza), who need God’s truth and justice as a guide (v137-138, 142) and is fired up by love of God and meditation on his law (140-144).

Verse by verse

137 Justus es, Dómine: * et rectum judícium tuum.
You are just, O Lord: and your judgment is right.

Justus es, Dómine = you are just o Lord

et rectum judícium tuum = and your justice is righteous

The starting point for our assessment of our own and others state is God’s justice, which is broader than his meeting of punishments and rewards.

justus, a, um just as a subst., a just man, the just.
judicium, i, n. judgment, decrees; law, commandment; the power, or faculty of judging wisely; justice
rectus, a, um, part. adj. just, right, righteous, upright; the just, just men, the good; steadfast, stable, steady.

138 Mandásti justítiam testimónia tua: * et veritátem tuam nimis.
You have commanded justice your testimonies: and your truth exceedingly.

Mandásti justítiam testimónia tua = you have commanded justice [in] your testimonies

et veritátem tuam nimis = and your truth exceedingly

=You have ordained your testimonies [to be] justice and truth beyond measure.

mando, avi, atum, are to enjoin, order, command.
testimonium, ii, n. testimonies, commands, decrees; commandments, ordinances, statutes, judgments, testimonies
nimis, adv., exceedingly, greatly, beyond measure.

139 Tabéscere me fecit zelus meus: * quia oblíti sunt verba tua inimíci mei.
My zeal has made me pine away: because my enemies forgot your words.

Tabéscere me fecit zelus meus = My zeal makes me [to] pine away [consumed me]

The Neo-Vulgate changes the verb here to ‘consumpsit’, or it consumed’ which reflects both the Hebrew and the New Testament citation of this verse.

quia oblíti sunt verba tua inimíci mei = for my enemies have forgotten your words

tabesco, tabui, ere 3 to pine away, waste away, melt away, faint.
zelus, i, m. zeal; jealousy,indignation, displeasure.
obliviscor, oblitus sum, oblivisci to forget
inimicus, i, m., a foe, enemy

140 Ignítum elóquium tuum veheménter: et servus tuus diléxit illud.
Your word is exceedingly refined: and your servant has loved it.

Ignítum elóquium tuum veheménter = Your word [is] exceedingly pure/refined/fire-tried

Cassiodorus: “The Lord's word is ablaze, for it cleanses men's hearts when they are befouled with worldly grime. Just as the blazing heat of the furnace melts down metals and burns out their faults by necessary purification, so the Lord's word cleanses the thoughts of the humble by wiping away the stains of sins. The heart of Cleophas burned with this fire when she said: Was not our heart burning within us when he opened to us the scriptures?”

et servus tuus diléxit illud = and your servant has loved it

ignitus, a, um fire-tried, purified from dross, very pure
eloquium, ii, n. a word, oracle, speech, utterance, promise.
vehementer, adv. greatly, exceedingly, very much.
diligo, lexi, lectum, ere 3 to love; to flatter, make pretence of loving.
ille, ilia, illud, demon, pron., that; also he, she, it In the Vulgate ille is frequently used for is or ipse

141 Adolescéntulus sum ego et contémptus: * justificatiónes tuas non sum oblítus.
I am very young and despised; but I forget not your justifications

Adolescéntulus sum ego et contémptus = I am young and despised

St Augustine comments that: The younger seems to grieve for those older than himself who had forgotten the righteousnesses of God, while he himself had not forgotten. For what means, I am young, yet do I not forget? save this, Those older than me have forgotten. For the Greek word is νεώτερος, the same as that used in the words above, Wherewithal shall a young man cleanse his way? This is a comparative, and is therefore well understood in its relation to some one older.

Can also be seen as a reference back to verses 99-100 I have more understanding more than my teachers and elders.

justificatiónes tuas non sum oblítus = I have not forgotten your justifications

adolescentulus, i, m. youth, young man from 13 to 20 years of age, or even more
contemptus, a, um, part, adj: despised.

142 Justítia tua, justítia in ætérnum: * et lex tua véritas.
Your justice is justice for ever: and your law is the truth.

Justítia tua = your justice

justítia in ætérnum = [is] justice forever

et lex tua véritas = and your law [is the] truth

143 Tribulátio, et angústia invenérunt me: * mandáta tua meditátio mea est.
Trouble and anguish have found me: your commandments are my meditation.

Tribulátio, et angústia invenérunt me = trouble and hardship have found me

mandáta tua meditátio mea est = your commandments are my meditation

angustia, ae, f prop, narrowness of circumstances, scarcity, want, poverty, hardship; anguish, afflictions, difficulties
invenio, veni, ventum, ire, to find

144 Æquitas testimónia tua in ætérnum: * intelléctum da mihi, et vivam.
Your testimonies are justice for ever: give me understanding, and I shall live.

Æquitas testimónia tua in ætérnum = Your testimonies are justice forever

intelléctum da mihi, et vivam = give to me understanding and I will live

aequitas, atis, f justice, fairness, uprightness, goodness
vivo, vixi, victum, ere 3 to live, to have life, be alive,

Scriptural and liturgical uses of the stanza

NT references	Rev 16:5, 7 (137); Jn 2:17(139); John 17:17 (142)
RB cursus	Monday Sext
Monastic feasts etc	-
Roman pre 1911	None (x);
Responsories	-
Roman post 1911	1911-62: Sunday None (x)
Mass propers (EF)	PP17 In 137

And for the next post in this series, continue on here.

Psalm 118 (119) Phe (129-136): Joy and the law

Today’s stanza of Psalm 118 (Phe, verses 129-136) is the first ‘psalm’ of Monday Sext in the Benedictine Office; Sunday None in the Roman.

The text of the stanza

This is a stanza that I think brings us back to the opening verses of the psalm: Happy are those whose way is blameless, who walk in the law of the Lord:

Vulgate	Douay-Rheims
129  Mirabília testimónia tua: * ídeo scrutáta est ea ánima mea.	Your testimonies are wonderful: therefore my soul has sought them.
130  Declarátio sermónum tuórum illúminat: * et intelléctum dat párvulis.	130 The declaration of your words gives light: and gives understanding to little ones.
131  Os meum apérui, et attráxi spíritum: * quia mandáta tua desiderábam.	131 I opened my mouth, and panted: because I longed for your commandments.
132  Aspice in me, et miserére mei: * secúndum judícium diligéntium nomen tuum.	132 Look upon me, and have mercy on me according to the judgment of them that love your name.
133  Gressus meos dírige secúndum elóquium tuum: * et non dominétur mei omnis injustítia.	133 Direct my steps according to your word: and let no iniquity have dominion over me.
134  Rédime me a calúmniis hóminum: * ut custódiam mandáta tua.	134 Redeem me from the calumnies of men: that I may keep your commandments.
135  Fáciem tuam illúmina super servum tuum: * et doce me justificatiónes tuas.	135 Make your face to shine upon your servant: and teach me your justifications.
136  Exitus aquárum deduxérunt óculi mei: * quia non custodiérunt legem tuam.	136 My eyes have sent forth springs of water: because they have not kept your law.

(Knox translation):

129 Right wonderful thy decrees are, hard to read, and well my heart heeds them.
130 Revelation and light thy words disclose to the simple.
131 Rises ever a sigh from my lips as I long after thy covenant.
132 Regard and pity me, as thou hast pity for all that love thy name.
133 Rule thou my path as thou hast promised; never be wrong-doing my master.
134 Rescue me from man’s oppression, to wait henceforth on thy bidding.
135 Restore to thy servant the smile of thy living favour, and teach him to know thy will.
136 Rivers of tears flow from my eyes, to see thy law forgotten.

Joy and the law

It is often suggested these days that focusing on God’s law, whether in the broadest use of that term, or in the form of moral, judicial and ceremonial codes of either the Old Law or the Church, somehow stands in opposition to joy and thus evangelization.

This psalm repeatedly asserts that the very opposite is the case.

The first verse of this stanza is a restatement of this key theme:

Mirabilia testimonia tua : ideo scrutata est ea anima mea.
Your testimonies are wonderful: therefore my soul has sought them.

St Augustine sees testimonies here as above all a reference to the wonder of creation, through which alone we can reason our way to God. But it can equally be interpreted (and has been) as including the detailed code of the old Law contained in the Torah, to the working out of God’s providential plan in history, and above all to the coming of Christ and the institution of his Church.

Consider for example the Old Testament laws, most of which Christians do not follow. St Robert Bellarmine comments that on the face of it they are not wonderful, but rather articulated so no one can claim ignorance of what was required. Yet they are wonderful, he argues, especially the Decalogue, in that they contain and foreshadow all the (proper) laws of the world:

“But as regards the mystic meaning, especially of the ceremonial laws, they are wonderful and most obscure, foreshadowing, as they do, all the mysteries of the Christian religion, to which the Prophet alludes here. With that, the Decalogue that principally contains God's law, is wonderful for being written in such plain and intelligible language, though it contains, in the smallest possible space, all the principles of justice on which all the laws that ever have been, or will be made, are based. All other laws are innumerable, have filled, and are still filling, many large volumes, and yet they are all conclusions or inferences from the laws of the Decalogue. Thus, as small seeds are wonderful by reason of their having within them the germs of large trees, so the Decalogue is wonderful by reason of its essentially comprising all the laws of the world.”

Truth is the true freedom

This stanza goes on to explain just why seeking and studying the law should be so freeing, so joyful.

First, they shed light on our path, so that we do not have to walk in darkness:

Declaratio sermonum tuorum illuminat, The declaration of your words gives light (v129)

They allow God to direct us in our way (v133), and bring his blessings on us (v135, Make you face shine upon me).

Secondly, they give understanding to those who are prepared to become like little children as the Gospel enjoins us, rather than insisting on our own path in the name of an ‘adult faith’:

et intellectum dat parvulis : and gives understanding to little ones.

Thirdly, following them allows us to call for God’s justice (whether realized now or in the next life) in the face of attacks by evildoers (v134).

Joy mixed with pain

Yet the psalmist also reminds us that in this life, the joy of God’s law can never be entirely pure, never be entirely unmixed with pain, for we are all sinners who are yet to be fully purified. Attempting to follow God’s law gives us the right to ask, as Verse 132 suggests, to ask for his mercy, and to ask for him to prevent us falling to the forces of evil (v133).

Thus the stanza reminds us that the wonder of the law should call forth not just longing for it, and for the grace that we need (v131), but also repentance (v136):

Exitus aquarum deduxerunt oculi mei, quia non custodierunt legem tuam.
My eyes have sent forth springs of water: because they have not kept your law.

In this stanza, the repentance is for our own sins. In the next stanza (verses 137-144), as we shall see next week, the psalmist speaks of the zeal called forth by the lapses of others.

Verse by verse

129 Mirabilia testimonia tua: ideo scrutata est ea anima mea.
Your testimonies are wonderful: therefore my soul has sought them.

mirabilis, e wonderful, marvelous; subst., mirabilia, mm, wonders, wonderful works, marvellous things.
ideo, adv., therefore, on that account
scrutor, atus sum, ari, to search, examine, scrutinize; to search out, examine carefully

Mirabilia testimonia tua =your testimonies [are] wonderful

Testimonia here corresponds to the Greek marturia, from which the word martyrdom is derived; Hebrew eduwth (a precept of God). The Fathers and Theologians offer varying interpretations of the testimonies being referred to: St Augustine points to the wonder of creation; St Bellarmine to the moral, judicial and ceremonial law (of the Torah).

ideo scrutata est ea anima mea = therefore my soul has sought/searched/examined them

The power of God’s law naturally attracts the soul to it, by virtues of its marvelous nature inclines us to try understand and keep it.

130 Declaratio sermonum tuorum illuminat, et intellectum dat parvulis.
The declaration of your words gives light: and gives understanding to little ones.

Declaratio sermonum tuorum illuminat = the declaration/statement of your words/commands/edicts enlightens/gives light

The ‘sermonum’ translates the Greek logos, Hebrew dabar.

declaratio, onis, f a declaration, an open and clear statement
sermo, onis, m. words; a command, edict word, speech, saying, discourse; scheme, plan, proposal
illumino, avi, atum, are , to make or cause to shine, to enlighten, illuminate. to shine forth, to shine.

et intellectum dat parvulis = it gives understanding to little ones

intellectus, us, m. understanding, insight.
parvulus, a, um , small, little. Of age: little, youthful, young. children, little ones, the simple, the guileless,

This verse provides some context and continuity to two key NT concepts, namely the Word as the light of the world (cf Jn 1), and the importance of becoming humble and receptive, as little children, if we truly wish to understand God’s teaching. The ‘manifestation/declaration of your words’ can clearly be interpreted, as Cassiodorus points out, as a reference to the Incarnation of Our Lord.

131 Os meum aperui, et attraxi spiritum: quia mandata tua desiderabam.
I opened my mouth, and panted: because I longed for your commandments

Os meum aperui, et attraxi spiritum = I have opened my mouth and drew breath/panted

This phrase has both a literal explanation and a spiritual one: literally he took a deep breath, or panted; or spiritually, as St Augustine suggests, he reached out for grace and drew in the Holy Spirit. The underlying idea is that though we ourselves can cultivate our desire for God, we cannot do it alone, nor can we actually follow his ways, without his breath or grace from the Holy Spirit.

os, oris, n., the mouth.
aperio, perui, pertum, ire, to open
attraho, traxi, tractum, ere 3 to draw to; of persons, to drag; to draw breath
spiritus, us, m. breath; wind; breath of life, vital spirit; the soul; spirit, disposition; Divine assistance, grace

quia mandata tua desiderabam = for I was longing for your commandments

desidero, avi, atum, are, to long for, desire, earnestly wish for

132 Aspice in me, et miserere mei, secundum judicium diligentium nomen tuum.
Look upon me, and have mercy on me according to the judgment of them that love your name.

Aspice in me = Look upon me

aspicio, spexi, spectum, ere 3 to look at, behold, see.

et miserere mei = and have mercy/pity on me

secundum judicium = according to the judgment

diligentium nomen tuum = loving your name = of them that love your name

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

ie, Bellarmine says, the same mercy on me that you have on those friends of yours that truly love you.

133 Gressus meos dirige secundum eloquium tuum, et non dominetur mei omnis injustitia.
Direct my steps according to your word: and let no iniquity have dominion over me.

Gressus meos dirige = direct my steps

gressus, us, m. , steps, stride, goings, the whole course of one's life
dirigo, rexi, rectum, ere 3 to direct, guide, set aright; to prosper, to be established.

secundum eloquium tuum = according to your promise

et non dominetur mei omnis injustitia =and do not let any sin have dominion of me

dominor, atus sum, ari to rule over, have dominion over, lord it over; to rule, reign
injustitia, ae, f. injustice, iniquity, sin..

Ligurori summarises the verse aptly: “Make me conduct myself according to Thy law, and permit not that any unjust passion should have dominion over me”.

134 Redime me a calumniis hominum ut custodiam mandata tua.
Redeem me from the calumnies of men: that I may keep your commandments.

Redime me a calumniis hominum = save me from the false accusations/oppression of men

redimo emi emptum ere 3 to redeem, buy back, ransom, rescue, set free, save
calumnia, ae, f. oppression, false accusation.

ut custodiam mandata tua=in order that I may keep your commandments

The good often attract false accusations; this verse asks for the grace to get through such trials unscathed. Bellarmine says: “Direct my steps, then especially, when, confused by calumnies, there may be danger of straying from the right way, for "Calumny troubleth the wise, and shall destroy the strength of his heart." "Redeem me from the calumnies of men." Deliver me from their calumnies, that my mind being at rest, "I may keep thy commandments."

135 Faciem tuam illumina super servum tuum, et doce me justificationes tuas.
Make your face to shine upon your servant: and teach me your justifications.

Faciem tuam illumina = Your face shining =let/cause your face to shine

facies, ei, f. face, countenance, appearance; presence.
illumino, avi, atum, are , to make or cause to shine, to enlighten, illuminate. to shine forth, to shine.

super servum tuum = on your servant

super +acc=above, upon, over, in, on;+abl= about, concerning; with, on, upon, for, because of.

et doce me justificationes tuas = teach me your justifications

136 Exitus aquarum deduxerunt oculi mei, quia non custodierunt legem tuam.
My eyes have sent forth springs of water: because they have not kept your law.

Exitus aquarum =water going out

exitus –us m a going out, going forth, departure

deduxerunt =they have lead

deduco, duxi ductum, ere 3, to lead or bring down; to guide, lead, conduct

oculi mei = my eyes

=tears have run down from my eyes

quia non custodierunt legem tuam = because they have not kept your law

Liturgical and scriptural uses of the psalm

NT references	-
RB cursus	Monday Sext (1)
Monastic feasts etc
Roman pre 1911	Sext daily
Responsories	7353, 6074
Roman post 1911	1911-62: Sunday None
Mass propers (EF)	Lent Sat 3, OF 133

And this series continues on here.

Psalm 118 (119) Ayin (v121-128): Time for action

Today’s stanza of Psalm 118 focuses on a call for God to act: to protect those who seek to do good from their enemies; for God to send his salvation in the form of Christ; and above all to stop evil doers from continuing to break God’s laws.

The text of the stanza

the Knox translation of the stanza runs as follows:
121 Protect the justice of my cause; never leave me at the mercy of my oppressors.
122 Pledge thyself still to befriend me; save me from the oppression of my enemies.
123 Pining away, I look for thy saving help, the faithful keeping of thy promises.
124 Pity thy own servant, and teach him thy decrees.
125 Perfect in thy own servant’s heart the knowledge of thy will.
126 Put off the hour, Lord, no more; too long thy commandment stands defied.
127 Precious beyond gold or jewel I hold thy law.
128 Prized be every decree of thine; forsworn be every path of evil-doing.

Vulgate	Douay-Rheims
121  Feci judícium et justítiam: * non tradas me calumniántibus me.	I have done judgment and justice: give me not up to them that slander me.
122  Súscipe servum tuum in bonum: * non calumniéntur me supérbi.	122 Uphold your servant unto good: let not the proud calumniate me.
123  Oculi mei defecérunt in salutáre tuum: * et in elóquium justítiæ tuæ.	123 My eyes have fainted after your salvation: and for the word of your justice.
124  Fac cum servo tuo secúndum misericórdiam tuam: * et justificatiónes tuas doce me.	124 Deal with your servant according to your mercy: and teach me your justifications.
125  Servus tuus sum ego: * da mihi intelléctum, ut sciam testimónia tua.	125 I am your servant: give me understanding that I may know your testimonies.
126  Tempus faciéndi, Dómine: * díssipavérunt legem tuam.	126 It is time, O Lord, to do: they have dissipated your law.
127  Ideo diléxi mandáta tua, * super aurum et topázion.	127 Therefore have I loved your commandments above gold and the topaz.
128  Proptérea ad ómnia mandáta tua dirigébar: * omnem viam iníquam ódio hábui.	128 Therefore was I directed to all your commandments: I have hated all wicked ways.

How does God act?

The central verse is 126:‘It is time for the Lord to act for thy law has been broken’ (RSV).

Cassiodorus suggests that the answer is by sending us the Saviour:

“It is time to do, in other words, time to appear as Saviour to the world, to loosen sins, to conquer death, and to lay low the devil with his troop. This is what the Lord's doing is, to come at the prophesied time. In the words of the prophet: In an acceptable time I have heard thee, and in the day of salvation I have helped thee; and as Paul says: Behold, now is the acceptable time; behold, now is the day of salvation.”

Whether you see this salvation primarily in terms of the Incarnation, Cross, Resurrection or Second Coming, I think, depends on your particular spirituality. In verse 123, the psalmist says that he faints after [the desire of] God’s salvation, which St Augustine sees as the Cross, prefigured by Moses’ holding aloft the image of a serpent on a pole. Cassiodorus, however, points to the Incarnation.

Acting through us

But there is an alternative interpretation to the Latin (albeit one corrected in the neo-Vulgate) as Haydock’s classic commentary points out: the Latin could be read as suggesting that it is time for us to act for the Lord, for example ‘by striving to repair the injuries done to his name and worship’.

Textual ambiguities aside it is a useful reminder that God acts in history through us: we cannot just sit back and wait for the Second Coming, we must do what we are called to do in the world now.

Of course action for Christ calls forth reaction, and the stanza reminds us of the ‘almost but not yet’ dimension of salvation: even though the Messiah has come, as we celebrate this coming Easter, we must still beg God daily, with the psalmist, for protection against those who slander us here and now (verses 121-122); for knowledge, understanding and the grace to do God’s will (verses 124-125); and above all for mercy rather than judgment on our sins when it comes to our end (verse 124).

Verse by verse

121 Feci judicium et justitiam : non tradas me calumniantibus me.
I have done judgment and justice: give me not up to them that slander me

judicium, i, n. judgment, decrees; law, commandment; the power, or faculty of judging wisely; justice.
justitia, ae, f. justice, righteousness, innocence, piety, moral integrity
trado, didi, ditum, ere 3, to give up, hand over, deliver up or over, abandon.
calumnior, atus sum, ari to oppress, to speak against unjustly.

Feci judícium et justítiam = I have done/made judgment and justice

The Greek here, dikaiosunen is often translated as righteousness, hence the Monastic Diurnal makes it ‘justice and righteousness’. The RSV translation perhaps best conveys the real sense here though: I have done what is just and right.

non tradas me calumniántibus me = do not hand me over/abandon me to [those] oppressing/slandering me

122 Suscipe servum tuum in bonum : non calumnientur me superbi.
Uphold your servant unto good: let not the proud calumniate me.

suscipio, cepi, ceptum, ere 3 to guard, protect, uphold, support; receive, accept; to seize.
superbus, a, um raising one's self above others, proud, haughty, arrogant, insolent.

Súscipe servum tuum in bonum = Uphold/receive your servant unto good/with favour

The Neo-Vulgate changes suscipe to sponde – give assurance, promise.

Non calumnientur me superbi= Let not the proud oppress/calumniate me.

123 Oculi mei defecerunt in salutare tuum, et in eloquium justitiæ tuæ.
My eyes have fainted after your salvation: and for the word of your justice

deficio, fed, fectum, ere 3 to fail, to be wasted, spent, consumed, cease to be, come to an end, vanish, long for, pine for,

eloquium, ii, n. a word, oracle, speech, utterance, promise.

Oculi mei defecérunt = my eyes have failed/longed for

in salutáre tuum = in your salvation

St Augustine sees this as the Cross, prefigured by Moses’ holding aloft the image of a serpent on a pole; Cassiodorus points to the Incarnation. The Neo-Vulgate makes it ‘with the desire of your salvation’.

et in elóquium justítiæ tuæ = and in the promise of your justice

124 Fac cum servo tuo secundum misericordiam tuam, et justificationes tuas doce me.
Deal with your servant according to your mercy: and teach me your justifications.

Fac cum servo tuo =do/deal with your servant

secúndum misericórdiam tuam =according to your mercy

That is, not on our merits; not as we deserve because of our sins.

et justificatiónes tuas doce me = and teach me your justifications

Cassiodorus: They continue with their diligent entreaties, for there must be no weariness in petitioning, since the generosity of the Donor cannot be exhausted. They made unlimited requests, for they asked that blessings be granted them according to God's mercy, and just as that mercy is unending, so His gifts are known to be never-failing. They did well to add: With thy servant, for one who desires another as master at once gives way. According to their custom, they invariably beg for the justifications which in their piety they have already obtained. This incessant demand is likewise indicated by the Lord's prayer, where it says: Give us this day our daily breads. It is right to make continual entreaty of Him, for He is offended if He is not petitioned.

125 Servus tuus sum ego : da mihi intellectum, ut sciam testimonia tua.
I am your servant: give me understanding that I may know your testimonies.

intellectus, us, m. understanding, insight.
scio, ivi and li, Itum, Ire, to know.

Servus tuus sum ego = I am your servant

da mihi intelléctum = give me understanding

Cassiodorus: Though we must beg the Lord with continual prayers for everything helpful to us, we must regularly beseech Him most of all for an understanding of the divine Scriptures, for the more they are apprehended, the sweeter they are found by holy minds.

ut sciam testimónia tua = that I may know your testimonies

Augustine notes that: For it suffices not to have received understanding, and to have learned the testimonies of God, unless it be evermore received, and evermore in a manner quaffed from the fountain of eternal light. For the testimonies of God are the better and the better known, the more understanding a man attains to.

126 Tempus faciendi, Domine: dissipaverunt legem tuam.
It is time, O Lord, to do: they have dissipated your law.

tempus, oris, n. time,
dissipo, avi, atum, are scatter, disperse; frustrate, bring to naught; break, annul, make void

Tempus faciéndi, Dómine = Time of making/doing O Lord = It is time [for you] to do/make/act O Lord OR It is time O Lord for action

The Vulgate is ambiguous in Latin. Haydock points out that it could be interpreted as 'it is time for us to act for the Lord', for example, ‘by striving to repair the injuries done to his name and worship’.

Most, however, interpret the phrase as ‘it is time for the Lord to act’. This is certainly consistent with the most obvious translation of the Greek, which makes Lord dative (to/for) rather than vocative (O Lord) as in the Latin, and the change of case to Domino in the neo-Vulgate reflects this.

The reason for the ambiguity though is that the Greek verb form (ποιῆσαι) can have several meanings – it could be an infinitive (aorist infinitive active, to do/make/act), imperative (be done/made, aorist imperative middle) or third person aorist optative active (he/she/it-happens to do/make).

 díssipavérunt legem tuam = they have frustrated/broken/ your law

127 Ideo dilexi mandata tua super aurum et topazion.
Therefore have I loved your commandments above gold and the topaz.

ideo, adv., therefore, on that account.
aurum, i, n., gold
topazion, Ii, n. the topaz, a precious stone.

Ideo diléxi mandáta tua = therefore I have loved your commandments

Augustine: Grace has this object, that the commandments, which could not be fulfilled by fear, may be fulfilled by love...

super aurum et topázion = above gold and precious stone/topaz

The NV changes topaz to ‘obyryzum’ or fine gold, to align with the Hebrew MT. The argument is that topaz, regarded as the finest of precious stones, was a later discovery. In this view, the Greek topazios was probably in fact a yellow crystal now called chrysolite.  Hmm, maybe!

128 Propterea ad omnia mandata tua dirigebar; omnem viam iniquam odio habui.
Therefore was I directed to all your commandments: I have hated all wicked ways.

propterea, adv., therefore, on that account, for that cause; but now
dirigo, rexi, rectum, ere 3 to direct, guide, set aright; to prosper, to be established.
odio habere, to have hatred towards, to entertain hatred against, to hate

Proptérea = Therefore
ad ómnia mandáta tua = to all your commandments
dirigébar = I was guided by/directed by

omnem viam iníquam =all the ways of wickedness
ódio hábui = I have hated

Scriptural and liturgical uses of the psalm

NT references	-
RB cursus	Monday Terce
Monastic feasts etc	-
Roman pre 1911	Sext
Responsories	No 6072, 7645, Quinquagesima (6420) (cf 124)
Roman post 1911	1911-62: Sunday Sext
Mass propers (EF)	Friday after Ash Wednesday, OF 125; Passion Friday OF 121-22 PP17 IN 124 Common of a virgin martyr CO 121,122, 128

And you can find the next part in this series here.

On the limits to dialogue: Psalm 118 (119) Samech (v113-120) Pt 2

Yesterday I looked at verse 116 of this stanza of Psalm 118; today the stanza as a whole, plus the rest of the verse by verse notes.

The text of the stanza

In the Knox translation:

113 Out upon the men that play traitor to the law I love!
114 Other defence, other shield have I none; in thy law I trust.
115 Out of my path, lovers of wrong; I will keep my God’s commandments.
116 Only let thy promised aid preserve me; do not disappoint me of the hope I cherish.
117 Only do thou sustain me in safety, looking ever to thy will.
118 Obey thee who will not, shall earn thy disdain; idle is all their scheming.
119 Outcasts they are that profane the land with wrong; for me, thy law is enough.
120 Overcome is my whole being with the fear of thee; I am adread of thy judgements.

Vulgate	Douay-Rheims
113  Iníquos ódio hábui: * et legem tuam diléxi.	I have hated the unjust: and have loved your law.
114  Adjútor et suscéptor meus es tu: * et in verbum tuum supersperávi.	114 You are my helper and my protector: and in your word I have greatly hoped.
115  Declináte a me, malígni: * et scrutábor mandáta Dei mei.	115 Depart from me, you malignant: and I will search the commandments of my God.
**116  Súscipe me secúndum elóquium tuum, et vivam: * et non confúndas me ab exspectatióne mea.	116 Uphold me according to your word, and I shall live: and let me not be confounded in my expectation.
117  Adjuva me, et salvus ero: * et meditábor in justificatiónibus tuis semper.	117 Help me, and I shall be saved: and I will meditate always on your justifications.
118  Sprevísti omnes discedéntes a judíciis tuis: * quia injústa cogitátio eórum.	118 You have despised all them that fall off from your judgments; for their thought is unjust.
119  Prævaricántes reputávi omnes peccatóres terræ: * ídeo diléxi testimónia tua.	119 I have accounted all the sinners of the earth prevaricators: therefore have I loved your testimonies.
120  Confíge timóre tuo carnes meas: * a judíciis enim tuis tímui.	120 Pierce my flesh with your fear: for I am afraid of your judgments.

Those who break the law

This is the fifteenth (of the 22) stanzas of this psalm, and its main focus is those who break the law of God, as Cassiodorus explains:

“The swarm of Catholics passes to the fifteenth letter, under which they say that the unjust, in other words, the opponents of the law, have been an object of hatred to them. They state that they have loved the Lord's law, and ask that they should be taken up by His devotion and thus be enabled to escape the evils of the world. They further ask that their flesh be subjected by fear of the Lord, so that it cannot be condemned at the divine judgment for transgression of the law.”

Accordingly, these verses raise the question of what our proper attitude should be to those in a state of sin, and how much effort we should devote to their conversion, as opposed to worrying about our own souls!

Love the sinner, hate the sin?

The opening of this stanza sounds at first like a fairly harsh:

Iníquos ódio hábui, I have hated the unjust

St Augustine, however makes it clear that the second half of the verse ‘I have loved your law’ is intended to make clear that we are being invited here to hate the sin, not the sinner:

“He says not, I hate the wicked, and love the righteous; or, I hate iniquity, and love Your law; but, after saying, I have hated the unrighteous, he explains why, by adding, and Your law have I loved; to show, that he did not hate human nature in unrighteous men, but their unrighteousness whereby they are foes to the law, which he loves.”

Nonetheless, the verse goes on to point to God’s disdain for sinners:

Sprevísti omnes discedéntes a judíciis tuis: quia injústa cogitátio eórum.
You have despised all them that fall off from your judgments; for their thought is unjust.

It is true of course that God doesn't literally have emotions.  But this is one of those areas where modern soft-soaping of the truth that Scripture is trying to convey hides a hard reality we need to confront, as St Robert Bellarmine’s comments illustrate:

“He now shows, that if he does hate the wicked and wishes they should keep away from him, he is only following God's example therein, who has a most thorough and most just execration of the wicked. "Thou hast despised," as you would a thing of no value, "all them that fall off from thy judgments;" all the wicked who have abandoned the path of God's law; "for their thought is unjust;" because they think they ought not be subject to the law of God, and that they should set no value on it, one of the most impious ideas they could possibly entertain, since every creature is strictly bound to obey its Creator. Such were the notions of Lucifer, who instead of being subject to, sought to put himself on an equality with, his Creator. Such was the idea of our first parents, who desired to be like God. Such are the ideas of all proud people, who say in their hearts, "Who is our Lord?" It is such as those that God despises…”

Repentance is still possible!

Of course in this life, repentance is always possible, and so we are urged to pray for our enemies, instruct those who need it, engage in fraternal correction, and so forth.

But there is a bottom line here, namely that we have to save our own souls first. ‘Dialoguing with the world’ is fine for those whose faith is firm and secure, but even for those able to do it, there is a limit and a danger. There is a point at which we must say, like the psalmist:

Declináte a me, malígni: et scrutábor mandáta Dei mei.
Depart from me, you malignant: and I will search the commandments of my God.

Cassiodorus puts this in the context of the martyrs, resisting the urging of families to submit, but it is equally applicable to the commitment to religious life that I spoke of in the last post, or indeed perseverance in any state of life or cause:

“When Christ instructs us to love our enemies, the fire of opposition and the heat of injustice are tempered, so that we are far from appearing to render evil for evil…But when the time for martyrdom confronts us, we are bidden to hate those who wickedly suborn us, for we must spurn our very sons and parents if they oppose us, by making our intentions foreign to theirs. It often happens that persons who are not frightened by fire or subdued by the sword are seduced by the coaxing of relatives. This is why Scripture says: If any man come to me, and hate not his father and his mother and wife and children and brethren and sisters, yea, and even his own life also, he cannot be my disciple. The fact is that no person should be preferred to God; but if His love is put first, it is right that we love our relatives when no opposition to the faith militates against them.”

No wonder then, that the stanza ends with a plea to help us stay on the right track, to be crucified with Christ: Confíge timóre tuo carnes meas: a judíciis enim tuis tímui (Pierce my flesh with your fear: for I am afraid of your judgments).

Verse by verse notes

113 Iníquos ódio hábui: et legem tuam diléxi.
I have hated the unjust: and have loved your law.

iniquus, a, um, unjust, godless, wicked; As a subst. the wicked, the godless, the unjust (man or men); evil-doers.
odium – hate, hatred
diligo, lexi, lectum, ere 3 to love; to flatter, make pretence of loving

iníquos ódio hábui = the wicked I have hatred for

The Hebrew MT suggests duplicitous rather than just wicked. St Augustine suggests that the second phrase makes it clear that it is the sin not the sinner that is being hated here: “he did not hate human nature in unrighteous men, but their unrighteousness whereby they are foes to the law, which he loves”

et legem tuam diléxi = and your law I have loved

ie they are unjust in so far as they do not love the law.

114 Adjútor et suscéptor meus es tu: et in verbum tuum supersperávi.
You are my helper and my protector: and in your word I have greatly hoped.

adjutor, oris, m. a helper.
susceptor, oris, m. a protector, helper, defender, guardian; a stay, support.
tegmen – covert, shelter, protection, refuge
scutum, i, n. a shield, buckler; defense, protection.
superspero, avi, atum, are, with prep, in with the ace. or abl., to hope or trust in greatly.

Adjútor et suscéptor meus = my help and sustainer/protector/supporter/upholder

The MT Hebrew and Greek differ here, and the Neo-Vulgate reflects the Hebrew, changing ‘help and sustainer’ to ‘protection and shield’ (tegmen et scrutum).

Susceptor and its derivatives is an important word in this stanza, and ambiguous. Lewis and Short offers four meanings for it:

1. One who undertakes any thing, an undertaker, contractor
2. A receiver, collector of taxes, etc.,
3. One who takes into his house or harbors thieves, gamesters, etc., a receiver, gaming-house keeper,
4. a guardian, protector

It is the last meaning that is most often used in the Vulgate.

Cassiodorus comments: “Helper has reference to the fulfilment of the commandments, for without His help we cannot inaugurate or succeed in completing any good action. He became our Upholder by the mystery of the holy incarnation, through the agency of which He upheld man to prevent his utter destruction by the law of sin.”

es tu = you, you are

et in verbum tuum = and in your word

supersperávi =I have hoped greatly

We are invited once more to put our trust in God.

115 Declináte a me, malígni: et scrutábor mandáta Dei mei.
Depart from me, you malignant: and I will search the commandments of my God

declino, avi, atum, are, to turn aside; go astray.
malignus, a, um adj.,evil, malicious, malignant; subst., malignus, i, m., an evil-doer, a malicious or wicked person
scrutor, atus sum, ari, to search, examine, scrutinize; to search out, examine carefully

Declináte a me = Turn aside/depart from me

malígni=evil-doers

Augustine: For the wicked exercise us in the fulfilment of the commandments, but lead us away from searching into them; not only when they persecute, or wish to litigate with us; but even when they court us, and honour us, and yet expect us to occupy ourselves in aiding their own vicious and busy desire, and to bestow our time upon them; or at least harass the weak, and compel them to bring their causes before us: to whom we dare not say, Man, who made me a judge or a divider over you?

et scrutábor = and I will examine/search out

mandáta Dei mei = the commandments of my God

Cassiodorus: When you see that a person is unwilling to be converted, the proper course is to succeed in avoiding him, for if such men are present and continually join battle with contentious malice, devising lies with sophisticated foolishness, we cannot be found adequate to search out the Lord's commandments, since we are preoccupied to the full extent of our souls' power.

[for v116 see the previous post]

117 Adjuva me, et salvus ero: et meditábor in justificatiónibus tuis semper.
Help me, and I shall be saved: and I will meditate always on your justifications.

adjuvo, juvi, utum, are, to help, assist, support.
salvus, a, um, safe, saved, salvum esse, to be saved.
meditor, atus sum, ari, to think, plan, devise, meditate

Adjuva me = help me

et salvus ero = and I will be saved

Cassiodorus comments: Though these words are found often repeated, there are great mysteries being announced to us in such frequent occurrence. We must apply them to our minds' longing, and they cannot be divorced from them for any period, for though we receive blessings from the Lord, we must always beg Him to impart them constantly, so that the kindnesses bestowed may not forsake us through a crisis of faith. We should not regard the repetition as without point, so that we may not appear to have negligently disregarded what it is important for us to know.

et meditábor= and I will meditate

in justificatiónibus tuis semper = on your justifications always

Cassiodorus: They give the reason for their obeisance, so that after receiving salvation they may not appear ungrateful for the gift which has been bestowed. But when they promise to meditate always on His justifications, they are continually longing for their salvation to be maintained, for by such a course the devil wholly loses his opportunity.

118 Sprevísti omnes discedéntes a judíciis tuis: quia injústa cogitátio eórum.
You have despised all them that fall off from your judgments; for their thought is unjust.

sperno, sprevi, spretum, ere 3, to despise, reject, spurn.
discedo, cessi, cessum, ere 3, (1) to go away, depart. (2) to wander, deviate or swerve from
injustus a um – unjust, godless, wicked
cogitatio, onis, f. thoughts, plans, designs; evil plans or devices; the deep plans or thoughts of God.

Sprevísti omnes = you have rejected/despised all

discedéntes = departing/swerving

a judíciis tuis == from your judgments

Liguori: “…the more they esteem themselves, the more the Lord despises them; and he lets them fall into the abyss that they dig for themselves by their pride.”

quia injústa = for unjust [are]

cogitátio eórum = the thought[s] of them

119 Prævaricántes reputávi omnes peccatóres terræ: * ídeo diléxi testimónia tua.
I have accounted all the sinners of the earth prevaricators: therefore have I loved your testimonies.

praevaricor, atus sum, ari to walk crookedly in a lit. or fig. sense, not to act uprightly; to transgress, to break the law
reputo, avi, atum, are, to account, repute, reckon; to consider, heed, make account of
peccator, oris, m. a sinner, transgressor; the wicked, the godless.
ideo, adv., therefore, on that account.
diligo, lexi, lectum, ere 3 to love; to flatter, make pretence of loving.

Prævaricántes = prevaricating = transgressors/prevaricators

reputávi =I have accounted/reckoned

omnes peccatóres terræ = all the sinners of the earth

The law is written on the hearts of all men, only confirmed by Revelation, hence all are bound to the natural law.

ídeo diléxi = therefore I have loved

testimónia tua = your testimonies

St Augustine explains: As if he should say: Since the law, whether given in paradise, or implanted by nature, or promulgated in writing, has made all the sinners of the earth transgressors; Therefore I loved Your testimonies, which are in Your laws of Your grace; so that not my but Your righteousness is in me. For the law profits unto this end, that it send us forward unto grace. For not only because it testifies towards the manifestation of the righteousness of God, which is without the law; but also in this very point that it renders men transgressors, so that the letter even slays, it drives us to fly unto the quickening Spirit, through whom the whole of our sins may be blotted out, and the love of righteous deeds be inspired.

120 Confíge timóre tuo carnes meas: * a judíciis enim tuis tímui.
Pierce my flesh with your fear: for I am afraid of your judgments.

configo, fixi, fixum, ere 3, to fasten or fix in, pierce, penetrate
timor, oris, m. fear; an object of fear.
caro, carnis, f flesh as food, the -flesh of beasts; man, mankind; the body; every living being
judicium, i, n. judgment, decrees; law, commandment; the power, or faculty of judging wisely; justice
enim for
timeo, ere 2, to fear, be afraid of.

Confíge =pierce

The Greek is more intense here, suggesting ‘pierce my flesh with nails’ or crucify me, and the neo-Vulgate changes confige to ‘horruit’ a more intense word perhaps than timeo (the verb means to stand on end, stand erect, bristle, be rough, not far from the RSV’s ‘my flesh trembles for fear of thee’).

timóre tuo = your fear

carnes meas =[in] my flesh

a judíciis enim tuis tímui = for from your judgments I have feared = for I have feared your judgments

Scriptural and liturgical uses of the psalm

NT references	Romans 5:5, Phil 1:20 (116)
RB cursus	Monday Terce (2);
Monastic feasts etc	Profession (116)
Roman pre 1911	Daily Sext
Responsories	Passiontide Tues (113-114)
Roman post 1911	1911-62: Sunday Sext
Mass propers (EF)	Common of Holy Women, IN (120)

And for notes on the rest of this stanza of the psalm, continue on here.