Introduction to Psalm 111 (112): Beatus vir

I'm continuing this series on the psalms of Sunday Vespers today, with an overview of the third psalm of the hour, Psalm 111 (112), Beatus Vir.

Psalm 111 is regarded as something of a twin to its predecessor, Psalm 110.

Both are alphabetical psalms in the original Hebrew.

More importantly, in this psalm, the just man (who fears God) and his works are praised in similar terms to those applied to God in the previous psalm.  In the previous psalm, we praised God for his great works, above all the gift of the Eucharist; in this psalm we are invited to contemplate on how, with the aid of grace, we can participate in the divine life ourselves.

Happy the man...

The opening line of the psalm 'Happy the man' immediately places it with the other 'beatitude' psalms, such as Psalm 1.

Pope Benedict XVI sees the psalmist as posing the question, how can we live well, and find happiness?

"This Psalm answers: happy is the man who gives; happy is the man who does not live life for himself but gives; happy is the man who is merciful, generous and just; happy is the man who lives in the love of God and neighbour. In this way we live well and have no reason to fear death because we experience the everlasting happiness that comes from God."

In the Septuagint and Vulgate, the title of the psalm is given as 'Alleluia, of the returning of Aggeus and Zacharias', which implies that the psalm was sung by the two prophets on returning to Jerusalem from exile in Babylon as an expression of their joy.  The Christian can feel the same joy at being admitted to the Eucharist each week after being freed from his or her sins.

Psalm 111

Here is the text as a whole.  You can hear the Latin being read out loud at the Boston Catholic Journal website.

Vulgate	Douay-Rheims
Alleluja, reversionis Aggæi et Zachariæ.
1  Beátus vir, qui timet Dóminum: * in mandátis ejus volet nimis.	Blessed is the man that fears the Lord: he shall delight exceedingly in his commandments.
2  Potens in terra erit semen ejus: * generátio rectórum benedicétur.	2 His seed shall be mighty upon earth: the generation of the righteous shall be blessed.
3  Glória, et divítiæ in domo ejus: * et justítia ejus manet in sæculum sæculi.	3 Glory and wealth shall be in his house: and his justice remains for ever and ever.
4  Exórtum est in ténebris lumen rectis: * miséricors, et miserátor, et justus.	4 To the righteous a light is risen up in darkness: he is merciful, and compassionate and just.
5  Jucúndus homo qui miserétur et cómmodat, dispónet sermónes suos in judício: * quia in ætérnum non commovébitur.	5 Acceptable is the man that shows mercy and lends: he shall order his words with judgment:
6  In memória ætérna erit justus: * ab auditióne mala non timébit.	6 Because he shall not be moved for ever. 7 The just shall be in everlasting remembrance: he shall not fear the evil hearing.
7  Parátum cor ejus speráre in Dómino, confirmátum est cor ejus: * non commovébitur donec despíciat inimícos suos.	His heart is ready to hope in the Lord: 8 His heart is strengthened, he shall not be moved until he look over his enemies.
8  Dispérsit, dedit paupéribus: justítia ejus manet in sæculum sæculi, * cornu ejus exaltábitur in glória.	9 He has distributed, he has given to the poor: his justice remains for ever and ever: his horn shall be exalted in glory.
9 Peccator videbit, et irascetur; dentibus suis fremet et tabescet : desiderium peccatorum peribit.	10 The wicked shall see, and shall be angry, he shall gnash with his teeth and pine away: the desire of the wicked shall perish.

Scriptural and liturgical uses of the psalm

NT references	Jn 8:12, 2 Cor 4:6 (4); 2 Cor 9:8-9 (8); Mt 8:12, Acts 7:54 (9)
RB cursus	Sunday Vespers+AN v1 (3251)
Monastic feasts etc	1 vespers of all male saints; 2 v of: Easter, Epiphany, Ascension, Trinity, Pentecost, Transfiguration, Holy Cross, Christ the King; CC, Sacred Heart; Dedication of a Church All Saints, St Michael, AN 1676, 1678, 2794, 2937, 3510, 3258,
Responsories	Apostles in Eastertide (v1;6231);
Roman pre 1911	Sunday Vespers
Roman post 1911	1911-62 Sunday Vespers  . 1970:
Mass propers (EF)	Common of a confessor not a bishop AL (v1) Common of a martyr not a bishop GR (v1-2) Common of a martyr bishop TR (v1-3) St Clement IN V – v1 St Joachim IN v9, 1 St Lawrence AL v9 Office of the Dead GR v – v7

The next part in this series contains more detailed notes on verse 1 of the psalm.

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.