'Blessed be the Lord, my rock!'

Compared with the majesty and might of God, we are frail and weak; only with the Lord's help can we conquer the difficulties of daily life

At the General Audience of Wednes­day, 21 May, in St Peter's Square, the Holy Father commented on Psalm 144[143], which communicates the full impact of the power of the Lord. The Psalmist recognizes that only with God's help can the dangers of every­day life be conquered and advance­ment on the road to freedom be achieved. The Holy Father told the faithful that "we Christians should re­peat [this Psalm] as we keep our gaze fixed on Christ, who frees us from ev­ery evil...". The following is a transla­tion of the Pope's Catechesis, which was the 74th in the series on the Psalms and was given in Italian.

1. We have just heard the first part of Psalm 144[143]. It appears to be a royal hymn, interwoven with other biblical texts so as to give life to a new prayer­ful composition (cf. Ps 8:5; 18[17]:8-15; 33[32]:2-3; 39[38]:6-7). The Davidic sovereign himself, speaking in the first person, recognizes the divine origin of his success.

The Lord is portrayed in martial im­ages, in accordance with the ancient use of symbols: indeed, he is seen as a mil­itary instructor (cf. Ps 144[143]:1), an impregnable fortress, a protective shield, a victor (cf. v. 2). It is desired in this way to exalt the personality of God, who battles against the evil in history: he is neither a dark or fateful power, nor an imperturbable sovereign indiffer­ent to human vicissitudes. The citations and tone of this celebration of the di­vine echo the hymn of David preserved in Psalm 18[17] and in chapter 22 of the Second Book of Samuel.

We are like a fleeting breath, dependent on God for our life
2. Compared with the mightiness of God, the Jewish king recognizes that he is as frail and weak as all human creatures. To express his feeling, the royal person in his prayer makes use of two sentences, found in Psalms 8:4 and 39[38]:5 and, interweaving them, pro­duces a powerful new effect: "O Lord, what is man that you regard him, or the son of man that you think of him? Man is like a breath, his days are like a passing shadow" (vv. 3-4). Here the firm conviction emerges that like a puff of wind we have no substance, if the Cre­ator does not keep us alive, the One in whose "hand", as Job says, "is the life of every living thing and the breath of all mankind" (12:10).

Only with divine support can we overcome the dangers and difficulties which beset our daily life. Only by counting on help from Heaven will we have the determination to set out, like the ancient king of Israel, on the way towards freedom from every form of oppression.

Cosmic images are used to illustrate the supremacy of God

3. Divine intervention is pictured in the traditional cosmic and historical im­ages in order to illustrate the divine supremacy over the universe and hu­man events. Here, then, are the moun­tains smoking in sudden volcanic erup­tions (cf. 144[143]:5). Here are the flashes of lightning that seem like ar­rows released by the Lord, ready to de­stroy evil (cf. v. 6). Here, lastly, are the "many waters" which in biblical lan­guage symbolize chaos, evil and the void, in a word, the negative elements within history (cf. v. 7). These cosmic images are juxtaposed with others of a historical kind: like the "enemies" (cf. v. 6), the "aliens" (cf. v. 7), the liars and perjurers, that is, idolaters (cf. v. 8).

This is a very concrete and Oriental way of portraying wickedness, perver­sion, oppression and injustice: terrible realities from which the Lord frees us as we make our way in the world.

God will never abandon us in the fight against evil

4. Psalm 144[143], which the Liturgy of Lauds presents to us, ends with a short hymn of thanksgiving  (cf. vv. 9-10). It is inspired by the certainty that God will not abandon us in the fight against evil. For this reason, the person praying intones a melody, accompany­ing it with his ten-stringed harp, in the certainty that the Lord "gives victory to kings" and "rescues David [his anointed] servant" (vv. 9-10).

In Hebrew, the word "consecrated" is "Messiah": thus, we are looking at a royal Psalm, transformed into a mes­sianic hymn, as was the liturgical cus­tom of ancient Israel. We Christians should repeat it as we keep our gaze fixed on Christ, who frees us from every evil and sustains us in the battle against the hidden powers of wickedness. In­deed, "we are not contending against flesh and blood, but against the princi­palities, against the powers, against the rulers of this dark world, against the spiritual hosts of wickedness in the heavenly places" (cf. Eph 6:12).

All the baptized must witness joyfully to the coming of the Lord

5. Let us therefore conclude with a thought suggested to us by St John Cas­sian, a monk who lived in Gaul in the fourth to fifth century. In his work The Incarnation of the Lord, inspired by verse 5 of our Psalm, "Bow your heav­ens, O Lord, and come down!", he sees in these words the expectation of Christ's coming into the world.

He continues: "The Psalmist im­plored... the Lord to manifest himself in the flesh, to appear visibly in the world, to be visibly taken up in glory (cf. I Tm 3:16) and lastly, to enable the saints to see, with their own eyes, all that they had spiritually foreseen" (L'Incar­nazione del Signore, V, 13, Rome 1991, pp. 208-209). It is precisely this that every baptized person witnesses to in the joy of faith.

L'Osservatore Romano May 28, 2003
Reprinted with permission