Psalm 111 vs 4: Be a light to the world

Verse 4 of Psalm 111 reads:

Exortum est in tenebris lumen rectis : misericors, et miserator, et justus. 

To the righteous a light is risen up in darkness: he is merciful, and compassionate and just.

Looking at the words

Exórtum est (it has risen) in ténebris (in the darkness) lumen (the/a light) rectis (to the upright)

=a light to the righteous has risen in the darkness

exorior ortus sum iri  - to rise, spring up, appear

tenebrae, arum, f.  darkness; ignorancey; Sheol; misfortune. danger; horror, shuddering.

lumen, inis, n.  light

rectus, a, um, part. adj. just, right, righteous, upright; the just, just men, the good; steadfast, stable, steady

miséricors, et miserátor, et justus = [he is] abounding in mercy and merciful and just

misericors, cordis  merciful, abounding in mercy.

miserator, oris, m.  merciful, one who shows mercy.

justus, a, um  Of God: just; Of men: as a subst., a just man, the just.

Penetrating the meaning of the verse

The double meaning of the psalm as appplicable both to Christ, as the perfecxt model of the just man, and to those called to imitate him is perhaps most evident in this verse.  

The Gospels contain numerous references to Christ as the light in the darkness, a guide to us in times of trouble; the Gospels give numerous examples of his mercy, compassion and justness.  

Yet we too are called to be the light of the world, and show out our good works.

The Psalm as a whole

1 Beatus vir qui timet Dominum : in mandatis ejus volet nimis

2 Potens in terra erit semen ejus; generatio rectorum benedicetur.

3 Gloria et divitiæ in domo ejus, et justitia ejus manet in sæculum sæculi. 

4 Exortum est in tenebris lumen rectis : misericors, et miserator, et justus. 

5 Jucundus homo qui miseretur et commodat; disponet sermones suos in judicio: quia in æternum non commovebitur.  

6 In memoria æterna erit justus; ab auditione mala non timebit.

7 Paratum cor ejus sperare in Domino, confirmatum est cor ejus; non commovebitur donec despiciat inimicos suos.

8 Dispersit, dedit pauperibus; justitia ejus manet in sæculum sæculi : cornu ejus exaltabitur in gloria.

9 Peccator videbit, et irascetur; dentibus suis fremet et tabescet : desiderium peccatorum peribit.

And for notes on verse 5, continue on here.

Psalm 111 vs 3: The promise of heavenly glory

Verse 3 of Psalm 111 continues the beatitude, explaining the good that (eventually) comes to the just man:

Gloria et divitiæ in domo ejus, et justitia ejus manet in sæculum sæculi. 
Glory and wealth shall be in his house: and his justice remains for ever and ever.

Looking at the words

Glória (glory), et (and) divítiæ (riches) in (in) domo (house) ejus (his) = glory and riches [are/shall be] in/with his house

gloria, ae, f glory, honor, majesty
divitiae, arum, f riches, wealth, abundance.
in+abl = with, in, on among, by means of

et (and) justítia (justice/righteousness) ejus (his) manet (it abides) in sæculum sæculi (forever)  = and his justice abides forever/for ever more

Note that the underlying Greek (dikaiosune) and Hebrew can also be translated as meaning ‘righteousness’, so one could interpret this phrase as saying that the just man will remain forever in a state of grace (ie once in heaven).

justitia, ae, f justice, righteousness, innocence, piety, moral integrity
maneo, mansi, mansum, ere 2 to abide, remain, continue.
saeculum, i, n., a lifetime, generation, age; an indefinite period of time; forever, eternity; from of old, i.e., in ages past.

Penetrating the meaning

Interpreting this verse overly literally is obviously problematic: as Pope Benedict XVI’s commentary on the verse points out, the optimistic vision of wealth and acclaim in the here and now are often not the reality in this life, as the figure of Job illustrates:

“However, to this optimistic vision are opposed the bitter observations made by Job, a just man who experiences the mystery of sorrow, feels himself unjustly punished and subjected to apparently senseless trials. Job represents many people who suffer harshly in the world. It is necessary then to read this Psalm in the global context of Revelation, which embraces the reality of human life under all its aspects. At any rate, the trust the Psalmist wishes to communicate and be lived by those who have chosen to follow the path of morally irreprehensible conduct remains valid, rejecting every other alternative of illusory success gained through injustice and immorality.”

The second half of the verse is a repeat of verse 3 of the previous psalm.  In the previous psalm, though, it was clearly applied to God alone; while Christ is the ultimate 'just man', here it can also be interpreted as applying to any just man.

Cultivating our spiritual life

The core of the verse is, I think, is best captured by Cassiodorus, who views our inner life as the ‘house’ in question here:

“The house of the blessed man is the inner sanctum of the mind, in which all who fulfil the Lord's precepts store their sacred riches and enduring glory. That glory has no end; those riches do not vanish by malevolent theft, but emanate from the Lord's commands, and whatever is gained from them is preserved undamaged for ever.”

The verse is a reminder then, to store up our treasure in heaven, rather than in the material things of this world.

For notes on the next verse, continue on here.

Psalm 111 vs 2: The eternal Church

On every Sunday we celebrate the Resurrection of Christ.  We are able to do this because of the divine institution of the Church, which creates a community that hands down the faith entrusted to it from generation to generation.

Psalm 111 reminds us of this vital importance of the institution of the Church as a great gift of God:

Potens in terra erit semen ejus; generatio rectorum benedicetur.

His seed shall be mighty upon earth: the generation of the righteous shall be blessed. 

Looking at the Latin

Potens (powerful/mighty) in terra (on the earth) semen ejus (hia seed/descendents/children) = his descendents will be mighty on the earth

potens, entis, p. adj.  powerful, mighty, strong.

terra, ae, the earth, in both a lit. and a fig. sense.

semen, enis, n. seed; descendants, children, posterity

generátio (the generation) rectorum (of the upright) benedicétur (let it be blessed) = the generation of the upright/righteous shall be blessed

Generatio here means the whole race or group.

generatio, onis, f, a begetting, generating, generation, "for ever and ever."

rectus, a, um, part. adj. just, right, righteous, upright; the just, just men, the good; steadfast, stable, steady.

benedico, dixi, dictum, ere 3  to bless, to praise, bless, give thanks to (God);  to be well pleased with, to take pleasure in

Penetrating the meaning of the verse

It is worth recalling here that virtually all of the psalms can be interpreted as references to Christ, who provides a model for us to imitate in order that we may learn to be perfect.  In this case, Christ is the ultimate ‘blessed man’, who shows his ‘fear of the Lord’ in his perfect obedience, even unto death.  

And because of his perfect sacrifice, he established a Church that has brought forth generation upon generation of blessed souls.

In the Old Testament, the blessing of having many descendants was usually taken literally.  In the New, though we are constantly reminded that it is our spiritual descendants that are truly important: the people who have knowingly or unknowingly benefitted from our prayers and actions; who have down the faith safeguard by the Church to us.

Accordingly, this verse should be a call to us to lay up our treasures in heaven, above all by cultivating that fear of God – or rather holy obedience – that is manifested in keeping the law.

Next verse

You can find the next part in this series here.

Psalm 111, verse 1: The key to happiness

In this post I want to start taking a verse by verse look at Psalm 111, Beatus Vir, the third psalm of (the traditional version of) Sunday Vespers, and one of the many 'beatitude' psalms.

The first verse is:

Beatus vir qui timet Dominum : in mandatis ejus volet nimis 
Blessed is the man that fears the Lord: he shall delight exceedingly in his commandments. 

Looking at the Latin

Beátus vir, qui timet Dóminum = Blessed the man who fears the Lord

beatus, a, um happy, blessed ,fortunate.

vir, viri, m., a man, any human being

timeo, ere 2, to fear, be afraid of.

in mandátis ejus volet nimis = in commandments his he will desire/delight/ exceedingly = he will desire his commandments greatly/exceedingly

The neo-Vulgate, it should be noted, changes 'volet' (he wishes/desires/takes please in) to 'cupit' (he longs for/wishes for)

mandatum, i, n.  law, precept, command, commandment (of God); commandments, precepts, decrees

volo, volui, velle, to will, wish, desire; to have pleasure or delight in, to love, hold dear, desire.

nimis, adv., exceedingly, greatly, beyond measure. 

The psalm in context

St John Chrysostom suggests that this line should be read as a continuation of the sentiments of the previous psalm:

"The opening seems to me to follow closely on the conclusion of the psalm before this, and to be continuous and connected like one body. I mean, there he said, "Fear of the Lord is the beginning of wisdom," while here, Happy is the man who fears the Lord, giving instruction in the fear of God in different words but the same ideas. There, remember, he said he is wise, here happy. This is truly being happy, however, at least to the extent that the other things are futility and shadow and things of no substance - even if you cite wealth, influence, bodily charm, affluent environment. They resemble falling leaves, after all, passing shadows, fleeting dreams. This, by contrast, is truly being happy."

One can also see the second phrase as the explanation for the first, as Pope Benedict XVI points out:

"...Psalm 112[111], a composition with a sapiental slant, presents us with the figure of these righteous ones who fear the Lord; they recognize his transcendence and trustingly and lovingly conform themselves to his will in the expectation of encountering him after death. A "beatitude" is reserved to these faithful: "Happy the man who fears the Lord" (v. 1). The Psalmist immediately explains what this fear consists in: it is shown in docility to God's commandments. He who "takes delight" in observing his commandments is blessed, finding in them joy and peace.  Docility to God is therefore the root of hope and interior and exterior harmony. Observance of the moral law is the source of profound peace of conscience."

Trusting in God

The take out message of this, according to St Teresa of Avila, is that we cannot depend on ourselves or the spiritual props we have access to, but must rather always remember that everything depends on God:

 "What will we say to those who have won victory in these battles by the mercy of God, and who have reached heaven by their perseverance, but, 'Happy are those who fear the Lord' It was no small thing for His Majesty to reveal to me now the real meaning of this verse, since my understanding of this teaching is often slow....But allow me to give you one piece of advice: who you are, or who your mother was, will not save you; David was a very holy man, and we have seen what happened in the life of Solomon. Do not rely on the enclosure, or on the penance that you do, or on the fact that you strive to deal always with God through continuous prayer, or that you live apart from the world and may come to believe that no traces of worldliness remain within you. All these things are good, but they are not sufficient, as I have said, to allow us to abandon our fear of the Lord: therefore, live out the words of this verse, and recall it often to your mind, Blessed is the man who fears the Lord" (Interior Castle, 3, 1, 1,4).

For notes on the next verse, follow the link here.

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.