Ps 119:105
Thy word is a lamp unto my feet,
and a light unto my path1.
Thy Word2.
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| Olive lamp decorated with the images of the apostles on a relief, and a Chi-Rho symbol3. |
There have been countless introductions to Psalms that only a few people have read. Is there any that is particularly apt but relatively short at the same time that will not be an excessive challenge for a contemporary reader accustomed to two or three sentences long electronic messages? Bad news: there is none. Good news: it is such if you’re ready to take the challenge of reading three to four paragraphs and will not fall powerless after the second sentence.
The following introduction4 was sometimes attributed to Augustine because it has been found in many manuscripts and editions of his commentaries on Psalms. However, it is now believed to be the prologue of Basil’s homilies, translated by Rufinus.
ALL SCRIPTURE IS INSPIRED by God and is useful, composed by the Spirit for this reason, namely, that we men, each and all of us, as if in a general hospital for souls, may select the remedy for his own condition. For, it says, ‘care will make the greatest sin to cease.’ Now, the prophets teach one thing, historians another, the law something else, and the form of advice found in the proverbs something different still. But, the Book of Psalms has taken over what is profitable from all. It foretells coming events; it recalls history; it frames laws for life; it suggests what must be done; and, in general, it is the common treasury of good doctrine, carefully finding what is suitable for each one. The old wounds of souls it cures completely, and to the recently wounded it brings speedy improvement; the diseased it treats, and the unharmed it preserves. On the whole, it effaces, as far as is possible, the passions, which subtly exercise dominion over souls during the lifetime of man, and it does this with a certain orderly persuasion and sweetness which produces sound thoughts.
When, indeed, the Holy Spirit saw that the human race was guided only with difficulty toward virtue, and that, because of our inclination toward pleasure, we were neglectful of an upright life, what did He do? The delight of melody He mingled with the doctrines so that by the pleasantness and softness of the sound heard we might receive without perceiving it the benefit of the words, just as wise physicians who, when giving the fastidious rather bitter drugs to drink, frequently smear the cup with honey. Therefore, He devised for us these harmonious melodies of the psalms, that they who are children in age or, even those who are youthful in disposition might to all appearances chant but, in reality, become trained in soul. For, never has any one of the many indifferent persons gone away easily holding in mind either an apostolic or prophetic message, but they do chant the words of the psalms, even in the home, and they spread them around in the market place, and, if perchance, someone becomes exceedingly wrathful, when he begins to be soothed by the psalm, he departs with the wrath of his soul immediately lulled to sleep by means of the melody.
A psalm implies serenity of soul; it is the author of peace, which calms bewildering and seething thoughts. For, it softens the wrath of the soul, and what is unbridled it chastens. A psalm forms friendships, unites those separated, conciliates those at enmity. Who, indeed, can still consider as an enemy him with whom he has uttered the same prayer to God? So that psalmody, bringing about choral singing, a bond, as it were, toward unity, and joining the people into a harmonious union of one choir, produces also the greatest of blessings, charity. A psalm is a city of refuge from the demons; a means of inducing help from the angels, a weapon in fears by night, a rest from toils by day, a safeguard for infants, an adornment for those at the height of their vigor, a consolation for the elders, a most fitting ornament for women. It peoples the solitudes; it rids the market place of excesses; it is the elementary exposition of beginners, the improvement of those advancing, the solid support of the perfect, the voice of the Church. It brightens the feast days; it creates a sorrow which is in accordance with God. For, a psalm calls forth a tear even from a heart of stone. A psalm is the work of angels, a heavenly institution, the spiritual incense.
Oh! the wise invention of the teacher who contrived that while we were singing we should at the same time learn something useful; by this means, too, the teachings are in a certain way impressed more deeply on our minds. Even a forceful lesson does not always endure, but what enters the mind with joy and pleasure somehow becomes more firmly impressed upon it. What, in fact, can you not learn from the psalms? Can you not learn the grandeur of courage? The exactness of justice? The nobility of self-control? The perfection of prudence? A manner of penance? The measure of patience? And whatever other good things you might mention? Therein is perfect theology, a prediction of the coming of Christ in the flesh, a threat of judgment, a hope of resurrection, a fear of punishment, promises of glory, an unveiling of mysteries; all things, as if in some great public treasury, are stored up in the Book of Psalms. To it, although there are many musical instruments, the prophet adapted the so-called harp, showing, as it seems to me, that the gift from the Spirit resounded in his ears from above. With the cithara and the lyre the bronze from beneath responds with sound to the plucking, but the harp has the source of its harmonic rhythms from above, in order that we may be careful to seek the things above and not be borne down by the sweetness of the melody to the passions of the flesh. And I believe this, namely, that the words of prophecy are made clear to us in a profound and wise manner through the structure of the instrument, because those who are orderly and harmonious in soul possess an easy path to the things above. Let us now see the beginning of the psalms.
Notes
[1] Holy Bible containing the Old and New Testaments translated out of the original tongues: and with the former translations diligently compared and revised, by his Majesty’s special command appointed to be read in churches. Authorized King James Version. 1900. Pure Cambridge edition. Bible Protector. Ps 119 has an acrostic structure, and v. 105 begins the fourteenth part. Its language bears many similarities with Proverbs, especially with Chapter 2. Furthermore, Pr 6:23 can be seen as almost a counterpart of v. 105. For Reynolds, this observation is part of a broader argument, that the function of Ps 119 is a pedagogy i.e. to encourage the righteous to internalize Torah teaching. They should follow an ‘exemplary Torah student’, the literary device chosen, who himself keeps the Torah and serves as a model for others to emulate, to transform their character (Reynolds KA. 2010. Torah as teacher: the exemplary Torah student in Psalm 119. Leiden ; Boston: Brill. (Supplements to Vetus Testamentum; vol. 137). p. 52-56).
[2] Maranatha! Music. 1999. Thy Word. (Praise 9 - Great are You Lord). [accessed 2024 Feb 9]. YouTube.
[3] Olive lamp. 4th–5th century AD (?), Carnuntum, Western Roman Empire. Inventory number: MAK/3457. [accessed 2024 Feb 10]. Archaeological Museum in Kraków.
[4] Basil of Caesarea. 1981. Homily 10. A Psalm of the lot of the just man (on Psalm 1). In: Way AC, translator. Exegetic homilies. Second printing. Washington: The Catholic University of America Press. (The Fathers of the church. A new translation; vol. 46). p. 151–154.
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