Papal Commentary on Psalm 110 (111)

[stumbler]

The First Stage of Wisdom"

VATICAN CITY, JUNE 8, 2005 (Zenit.org).- Here is a translation of Benedict XVI’s address at today’s general audience, which he dedicated to reflect on Psalm 110(111).

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1. Today we feel a strong wind. The wind of sacred Scripture is symbol of the Holy Spirit. We hope that the Holy Spirit will enlighten us now in the meditation of Psalm 110(111), which we have just heard. In this Psalm we find a hymn of praise and thanksgiving to the Lord for his many benefits, which makes reference to his attributes and his work of salvation. Mention is made of “mercy,” “graciousness,” “righteousness,” “power,” “truth,” “uprightness,” “faithfulness,” “covenant,” “works,” “wonders,” including the “food” he provides and, at the end, his glorious “name,” namely, his person. The prayer is, therefore, contemplation of the mystery of God and of the wonders he works in the history of salvation.
2. The Psalm begins with a word of thanksgiving which rises not only from the Psalmist’s heart, but also from all the liturgical assembly (see verse 1). The object of this prayer, which includes the rite of thanksgiving, is expressed with the word “works” (see verses 2,3,6,7). They indicate the saving interventions of the Lord, manifestation of his “righteousness” (see verse 3), term that in biblical language indicates above all the love that generates salvation.

Therefore, the heart of the Psalm is transformed into a hymn to the covenant (see verses 4-9), to that intimate bond that unites God to his people and includes a series of attitudes and gestures. Mention is made of “mercy and graciousness” (see verse 4), in line with the great proclamation from Sinai: “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness” (Exodus 34:6).

“Mercy” is the divine grace that envelops and transfigures the faithful, while “graciousness” is expressed in the Hebrew original with a characteristic term that refers to the Lord’s maternal “viscera,” even more merciful than that of a mother (see Isaiah 49:15).

1. This bond of love includes the fundamental gift of food and, therefore, of life (see Psalm 110[111]:5), which, in a Christian rereading, is identified with the Eucharist, as St. Jerome says: “As food he gave the bread descended from heaven: If we are worthy, let us eat!” (“Breviarium in Psalmos,” 110: PL XXVI, 1238-1239).

Then there is the gift of the earth, “the lands of the nations” (Psalm 110[111]:6), which alludes to the great event of the Exodus, when the Lord revealed himself as the God of liberation. . . .

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