Thursday, April 3, 2014

The Penitential Psalms - Psalm 101/3: verses 7-8

In the previous part of this mini-series on Psalm 101, I looked at the first three verses, which are a plea for the grace to pray properly. Today I want to look at verses 8&9 in the context of the lament in the first half of the psalm.

Ferdinand Olivia, 1785-1841
The Jews in captivity in Babylon
Individual suffering and penance as a result of sin

Verses 4 to 12 express similar sentiments to the earlier penitential psalms: the psalm is ill with aching bones and fasting, depressed and lonely; hard pressed by his enemies. And the reason is God’s ‘anger and indignation’ (v11).

There are two new elements added in this psalm though.   In the next post I will talk about the psalmist’s sense of his ever shrinking life expectancy and the ephemeral of his life when contrasted to God’s unchanging and eternal nature, as he expresses his longing for the restoration of Jerusalem. The other, which I want to look at today, is the isolation of the psalmist as a form of penance.

The symbolism of the three kinds of birds

Night raven, Aberdeen Bestiary (1542)

7
V
Símilis factus sum pellicáno solitúdinis: * factus sum sicut nyctícorax in domicílio.
NV
Similis factus sum pellicano solitudinis, factus sum sicut nycticorax in ruinis.
JH
Adsimilatus sum pelicano deserti; factus sum quasi bubo solitudinum.

8
V/NV
Vigilávi, * et factus sum sicut passer solitárius in tecto.
JH
Uigilaui, et fui sicut auis solitaria super tectum.

These verses give us imagery based on three birds, the pelican (pellicano), night raven (nycticorax) and sparrow (passer).

The first two are regarded as solitary birds by choice (the Hebrew actually suggests an owl rather than night raven, though the two are similar symbolically), and are often interpreted as standing for Christ. In Christian iconography and imagery (such as St Thomas Aquinas’ Adoro Te), the pelican is a symbol of the atonement because it was believed to wound itself in order to feed its young with its own blood. Similarly the owl or night raven, lives in the cracks of ruined buildings, and thus symbolizes Christ’s coming to light the darkness so that sinners do not die, but rather are converted and live.

tapistry c 1504
Hamburg, Museum für Kunst und Gewerbe

The desert of our enemies

Verse 8, by contrast uses the image of a gregarious bird, the sparrow. St Augustine suggests that the image should conjure up for us Christ preaching from the roof tops, and sympathizing with the weak.

The other words of the verse seven also conjure up a sense of isolation, of living in the wilderness, amongst a scene of desolation. Solitudinis means being alone, or a lonely place, the wilderness; while domicilium means home or dwelling, in this case the sense, in combination with the raven imagery and parallel to the first half of the verse, is, amongst the ruins. The passive case suggests that this has been done to the author, hence the Douay Rheims translates it as ‘I have become like…’. The Collegeville translation of verse 7, however, is, ‘I am like pelican in the wilderness, like an owl in a ruined house.’

In verse 8, vigilare means to keep watch, or be awake, so perhaps the sense is something like, ‘I kept a lonely watch, like a sparrow alone on a rooftop’.

Overall, the picture given to us is of a person isolated and lonely, making atonement for his (and the nations) sins thereby.

It is important to keep in mind here that the psalmist is almost certainly not talking about a literal desert (the pelican after all is a water bird!), but rather the sense of isolation that came from the Babylonian exile: the isolation that comes from living in a strange land and being forced to serve an alien race.

Not unlike the state of the early Christians living in the midst of a pagan Empire.  Or indeed of Christians today, under assault from the forces of secularism.

Of the the world but not in it

St Robert Bellarmine interprets the verses as a call to add withdrawal from the world to our fasting and weeping:

“To tears and fasting he unites solitude and watching, the marks of true penance. For if one will not seriously withdraw himself awhile from the world, and, in serious watchings, call up the number and the greatness of his sins, it is hardly possible to deplore them sufficiently.”

The three birds, he suggests, can be seen as representing three classes of penitents: the pelicans are hermits and those who flee to the desert to do battle with demons; and the night raven stands for anchorites and monastics who do penance and sing the Divine Office.

In the world but not of it

Pericopes of Emperor St Henry II and his wife Kunigunde,
c1007-1012, Bayrische Staatsbibliothek, CIm 4452, Fol. 2r

But the third of St Robert's categories are the laity who live in the world, but are not of the world, to whom the duty of preaching by word and deed is given.  His summation of the duties of the laity, and how they relate to penitence, is well worth meditating on closely:

“Finally, others, encumbered with families, or public duties, who cannot retire from the world, still, like the solitary sparrow on the housetop, manage to rise above the world and its cares. These are they who, while they are in the world, are not of the world; being slaves neither to the wealth nor the honors, nor the cares of the world. They make such things slaves to them; they master, they dispose of, and they dispense them, and they do not suffer themselves to be entangled or ensnared by them; so that their minds can revel freely in solitude here, and thus, enjoy heaven hereafter. To such persons it belongs to watch and preach from the housetops, to watch their own temptations and dangers, and to preach both by word and by example to those over whom they may be placed. No penance can be more valuable than for those in high rank to observe the greatest humility, for those who have the wealth of the world to content themselves with moderate food and clothing, that thereby they may be the better able to help those in want; for those who are prone to concupiscence, to chastise their body, and bring it under subjection, by fasting and spare living; and finally, to serve our neighbors from love, to compassionate their sufferings, and to bear with their annoyances and scandals.”

Psalm 101: Domine exaudi orationem meam
Vulgate
Douay-Rheims
Oratio pauperis, cum anxius fuerit, et in conspectu Domini effuderit precem suam.
The prayer of the poor man, when he was anxious, and poured out his supplication before   the Lord.
1 Dómine, exáudi oratiónem meam: * et clamor meus ad te véniat.
Hear, O Lord, my prayer: and let my cry come to you.
2  Non avértas fáciem tuam a me: * in quacúmque die tríbulor, inclína ad me aurem tuam.
Turn not away your face from me: in the day when I am in trouble, incline your ear to me.
3  In quacúmque die invocávero te: * velóciter exáudi me.
In what day soever I shall call upon you, hear me speedily.
4  Quia defecérunt sicut fumus dies mei: * et ossa mea sicut crémium aruérunt.
4 For my days are vanished like smoke, and my bones are grown dry like fuel for the fire.
5  Percússus sum ut fœnum, et áruit cor meum: * quia oblítus sum comédere panem meum.
5 I am smitten as grass, and my heart is withered: because I forgot to eat my bread.
6  A voce gémitus mei: * adhæsit os meum carni meæ.
6 Through the voice of my groaning, my bone has cleaved to my flesh.
7  Símilis factus sum pellicáno solitúdinis: * factus sum sicut nyctícorax in domicílio.
7 I have become like to a pelican of the wilderness: I am like a night raven in the house.
8  Vigilávi, * et factus sum sicut passer solitárius in tecto.
8 I have watched, and have become as a sparrow all alone on the housetop.
9  Tota die exprobrábant mihi inimíci mei: * et qui laudábant me, advérsum me jurábant.
9 All the day long my enemies reproached me: and they that praised me did swear against me.
10  Quia cínerem tamquam panem manducábam, * et potum meum cum fletu miscébam.
10 For I ate ashes like bread, and mingled my drink with weeping.
11  A fácie iræ et indignatiónis tuæ: * quia élevans allisísti me.
11 Because of your anger and indignation: for having lifted me up you have thrown me down.
12  Dies mei sicut umbra declinavérunt: * et ego sicut fœnum árui.
12 My days have declined like a shadow, and I am withered like grass.
13  Tu autem, Dómine, in ætérnum pérmanes: * et memoriále tuum in generatiónem et generatiónem.
13 But you, O Lord, endure for ever: and your memorial to all generations.
14  Tu exsúrgens miseréberis Sion: * quia tempus miseréndi ejus, quia venit tempus.
14 You shall arise and have mercy on Sion: for it is time to have mercy on it, for the time has come.
15  Quóniam placuérunt servis tuis lápides ejus: * et terræ ejus miserebúntur.
15 For the stones thereof have pleased your servants: and they shall have pity on the earth thereof.
16  Et timébunt gentes nomen tuum, Dómine: * et omnes reges terræ glóriam tuam.
16 All the Gentiles shall fear your name, O Lord, and all the kings of the earth your glory.
17  Quia ædificávit Dóminus Sion: * et vidébitur in glória sua.
17 For the Lord has built up Sion: and he shall be seen in his glory.
18  Respéxit in oratiónem humílium: * et non sprevit precem eórum.
18 He has had regard to the prayer of the humble: and he has not despised their petition.
19  Scribántur hæc in generatióne áltera: * et pópulus qui creábitur, laudábit Dóminum.
19 Let these things be written unto another generation: and the people that shall be created shall praise the Lord:
20  Quia prospéxit de excélso sancto suo: * Dóminus de cælo in terram aspéxit:
20 Because he has looked forth from his high sanctuary: from heaven the Lord has looked upon the earth.
21  Ut audíret gémitus compeditórum: * ut sólveret fílios interemptórum.
21 That he might hear the groans of them that are in fetters: that he might release the children of the slain:
22  Ut annúntient in Sion nomen Dómini: * et laudem ejus in Jerúsalem.
22 That they may declare the name of the Lord in Sion: and his praise in Jerusalem;
23  In conveniéndo pópulos in unum: * et reges ut sérviant Dómino.
23 when the people assemble together, and kings, to serve the Lord.
24  Respóndit ei in via virtútis suæ: * Paucitátem diérum meórum núntia mihi.
24 He answered him in the way of his strength: Declare unto me the fewness of my days.
25  Ne révoces me in dimídio diérum meórum: * in generatiónem et generatiónem anni tui.
25 Call me not away in the midst of my days: your years are unto generation and generation.
26  Inítio tu, Dómine, terram fundásti: * et ópera mánuum tuárum sunt cæli.
26 In the beginning, O Lord, you founded the earth: and the heavens are the works of your hands.
27  Ipsi peribunt, tu autem pérmanes: * et omnes sicut vestiméntum veteráscent.
27 They shall perish but you remain: and all of them shall grow old like a garment:
28  Et sicut opertórium mutábis eos, et mutabúntur: * tu autem idem ipse es, et anni tui non defícient.
And as a vesture you shall change them, and they shall be changed. 28 But you are always the selfsame, and your years shall not fail.
29  Fílii servórum tuórum habitábunt: * et semen eórum in sæculum dirigétur.
29 The children of your servants shall continue and their seed shall be directed for ever.

For the next part in this series on Psalm 101, continue on here.



Wednesday, April 2, 2014

The Penitential Psalms - Psalm 101/2: verses 1-3






Les Très Riches Heures du duc de Berry, Folio 52v
Musée Condé, Chantilly


In the last post I gave something of an introduction to Psalm 101. Today I want to take a brief look at the first three verses of it, which ask God to hear the psalmist’s prayer.

The underlying theology of these verses gives them an importance that enables the first verse in particular to be used in many contexts independently of the rest of the of the psalm, and I'll draw out this a little below. All the same, these verses are also integral to the development of one of the psalm's key themes, namely the proper praise of God, as we shall see in the next few parts of this mini-series on it.

1
V/NV
Dómine, exáudi oratiónem meam: * et clamor meus ad te véniat.
JH
Domine, audi orationem meam, et clamor meus ad te ueniat.

This verse should sound very familiar, as it is used in the liturgy multiple times.

exaudio, ivi, Itum, ire, to hear, hearken to, listen to, give heed to; to regard, answer
oratio, onis, f, prayer, supplication
clamor, oris, m. a cry, an earnest prayer for help, a cry of distress; sigh, wailing
veni, veni, ventum, ire,  to come;  come upon

DR
Hear, O Lord, my prayer: and let my cry come to you.
MD
O Lord hear my prayer and let my cry come unto Thee
Cover
Hear my prayer, O Lord, and let my crying come unto thee

2
V/NV
Non avértas fáciem tuam a me: * in quacúmque die tríbulor, inclína ad me aurem tuam.
JH
Ne abscondas faciem tuam a me in die tribulationis meae : inclina ad me aurem tuam

That is: ‘do not avert, or hide not (non avertas) your face (faciem tuam) from me: in whatever (quacumque) day I am afflicted, incline (inclina) to me (ad me) your ear (aurem tuam). Note the Diurnal translation follows the Hebrew, using ‘do not hide from me’ rather than turn away from me.  Very similar to Psalm 68:21 - Et ne avértas fáciem tuam a púero tuo: quóniam tríbulor, velóciter exáudi me.

averto, verti, versum, ere 3, to turn away, avert; to bring back.
facies, ei, /. face, countenance, appearance;  presence.
quacumque - by whatever way, wherever, wheresoever
dies, ei, m. and /.; fem.   a day, the natural day
tribulo, avi, atum, are  to oppress, afflict, harass.
inclino, avi, atum, are, to bend, incline
auris, is, , the ear.

DR
Turn not away your face from me: in the day when I am in trouble, incline your ear to me.
MD
Hide not Thy face from me in the day of trouble incline Thy ear to me
Cover
Hide not thy face from me in the time of my trouble; incline thine ear unto me when I call.

3
V/NV/JH
In quacúmque die invocávero te: * velóciter exáudi me.

In that day (in quacumque die) when I will call to you (invocavero te), quickly (velociter) hear me (exaudi me)’. Cf Psalm 55: 10  In quacúmque die invocávero te: * ecce cognóvi quóniam Deus meus es.

invoco, avi, atum, are, (1) to invoke, call upon (God). (2) to put trust in
velociter, adv. (velox), swiftly, quickly, speedily, rapidly

DR
In what day soever I shall call upon you, hear me speedily.
MD
Whenever I shall cry to Thee, hear me speedily
Cover
O hear me, and that right soon

Asking God to hear our prayers

The first verse, which also occurs in three other psalms, will be very familiar to anyone who attends the Latin mass, or prays the Office:

“Dómine, exáudi oratiónem meam: * et clamor meus ad te véniat,” or ‘Hear, O Lord, my prayer: and let my cry come to you’.

The first question that occurs is, why do we even need to say it? Can’t we take as read that God does indeed hear our prayers?

The grace to pray well

There does seem to be a common error about these days, to the effect that we shouldn’t pray for our own needs.  Or worse, that God doesn't listen or isn’t willing (or worse, most grievous error, able) to intervene to help us in times of trouble, or when we are in a state of sin.

But in fact Scripture repeatedly stresses, as in this psalm, that these are precisely the occasions when we must beg God’s help.

Accordingly, St Robert Bellarmine interprets this first verse firstly as a request for the grace to pray well:

“This verse is used daily by the Church as a preparation to any other petitions she may need to put up to the Creator; for, she learned from the Prophet that we should ask for an audience from God before we put any petition in particular before him; not that God, as if he were otherwise engaged, needs being roused or having his attention called, but because we need that God should give us the spirit of prayer; nay, even it is "the Spirit himself that asketh for us with unspeakable groanings," Rom. 8…Make me pray in such a manner that my prayer may be the earnest cry of my heart; so full of fire and devotion, that, though sent up from the lowest depth, it may not falter on the way, but ultimately reach you sitting on your lofty throne.”

Blockages to prayer

The psalmist goes on:

Non avértas fáciem tuam a me: * in quacúmque die tríbulor, inclína ad me aurem tuam. In quacúmque die invocávero te: * velóciter exáudi me.

That is: ‘do not avert, or hide not (non avertas) your face (faciem tuam) from me: in whatever (quacumque) day I am afflicted, incline (inclina) to me (ad me) your ear (aurem tuam). In that day (in quacumque die) when I will call to you (invocavero te), quickly (velociter) hear me (exaudi me)’.

God is said to turn his face from us, an image used several times in the penitential psalms, when we are in a state of sin!

And of course, if we were truly conscious of his scrutiny of us we would cower indeed, as St Robert Bellarmine points out:

God's regarding us is both the first grace and the fountain of grace, he, at the very outset, asks God to look on him, saying, "Turn not away thy face from me," however foul and filthy I may be; and if your own image, by reason of my having so befouled it, will not induce you to look upon me, let your mercy prevail upon you, for the fouler I am, the more wretched and miserable I am, and unless you look upon me, I will never be brought to look upon you, but daily wallowing deeper and deeper in my sins, I must, of necessity, be always getting more filthy and more foul.”




Promulgation of the law on Mt Sinai,
Gerard Hoet (1648–1733);
 image courtesy Bizzell Bible Collection,
University of Oklahoma Libraries

Yet even in a state of sin, God hears our prayers for help to escape this state:

“Anyone that speaks in such manner begins to be already looked upon by God, but, as it were, with only half his anger laid aside, and still averting his face; however, having got any glimpse of God's light and countenance, he cries out, "Turn not away thy face from me;" cast me not away from thy face; finish what you have begun, by turning yourself to me, that I may be perfectly and completely turned to thee.”

The saint points out that: “Many things prevent our prayers from penetrating the clouds, such as want of faith, of confidence, of humility, desire, and the like.”

But these verses of the penitential psalms remind us that if we ask for the grace of praying well, we are most likely to obtain what we want.

Psalm 101: Domine exaudi orationem meam
Vulgate
Douay-Rheims
Oratio pauperis, cum anxius fuerit, et in conspectu Domini effuderit precem suam.
The prayer of the poor man, when he was anxious, and poured out his supplication before   the Lord.
1 Dómine, exáudi oratiónem meam: * et clamor meus ad te véniat.
Hear, O Lord, my prayer: and let my cry come to you.
2  Non avértas fáciem tuam a me: * in quacúmque die tríbulor, inclína ad me aurem tuam.
Turn not away your face from me: in the day when I am in trouble, incline your ear to me.
In quacúmque die invocávero te: * velóciter exáudi me.
In what day soever I shall call upon you, hear me speedily.
4  Quia defecérunt sicut fumus dies mei: * et ossa mea sicut crémium aruérunt.
4 For my days are vanished like smoke, and my bones are grown dry like fuel for the fire.
5  Percússus sum ut fœnum, et áruit cor meum: * quia oblítus sum comédere panem meum.
5 I am smitten as grass, and my heart is withered: because I forgot to eat my bread.
6  A voce gémitus mei: * adhæsit os meum carni meæ.
6 Through the voice of my groaning, my bone has cleaved to my flesh.
7  Símilis factus sum pellicáno solitúdinis: * factus sum sicut nyctícorax in domicílio.
7 I have become like to a pelican of the wilderness: I am like a night raven in the house.
8  Vigilávi, * et factus sum sicut passer solitárius in tecto.
8 I have watched, and have become as a sparrow all alone on the housetop.
9  Tota die exprobrábant mihi inimíci mei: * et qui laudábant me, advérsum me jurábant.
9 All the day long my enemies reproached me: and they that praised me did swear against me.
10  Quia cínerem tamquam panem manducábam, * et potum meum cum fletu miscébam.
10 For I ate ashes like bread, and mingled my drink with weeping.
11  A fácie iræ et indignatiónis tuæ: * quia élevans allisísti me.
11 Because of your anger and indignation: for having lifted me up you have thrown me down.
12  Dies mei sicut umbra declinavérunt: * et ego sicut fœnum árui.
12 My days have declined like a shadow, and I am withered like grass.
13  Tu autem, Dómine, in ætérnum pérmanes: * et memoriále tuum in generatiónem et generatiónem.
13 But you, O Lord, endure for ever: and your memorial to all generations.
14  Tu exsúrgens miseréberis Sion: * quia tempus miseréndi ejus, quia venit tempus.
14 You shall arise and have mercy on Sion: for it is time to have mercy on it, for the time has come.
15  Quóniam placuérunt servis tuis lápides ejus: * et terræ ejus miserebúntur.
15 For the stones thereof have pleased your servants: and they shall have pity on the earth thereof.
16  Et timébunt gentes nomen tuum, Dómine: * et omnes reges terræ glóriam tuam.
16 All the Gentiles shall fear your name, O Lord, and all the kings of the earth your glory.
17  Quia ædificávit Dóminus Sion: * et vidébitur in glória sua.
17 For the Lord has built up Sion: and he shall be seen in his glory.
18  Respéxit in oratiónem humílium: * et non sprevit precem eórum.
18 He has had regard to the prayer of the humble: and he has not despised their petition.
19  Scribántur hæc in generatióne áltera: * et pópulus qui creábitur, laudábit Dóminum.
19 Let these things be written unto another generation: and the people that shall be created shall praise the Lord:
20  Quia prospéxit de excélso sancto suo: * Dóminus de cælo in terram aspéxit:
20 Because he has looked forth from his high sanctuary: from heaven the Lord has looked upon the earth.
21  Ut audíret gémitus compeditórum: * ut sólveret fílios interemptórum.
21 That he might hear the groans of them that are in fetters: that he might release the children of the slain:
22  Ut annúntient in Sion nomen Dómini: * et laudem ejus in Jerúsalem.
22 That they may declare the name of the Lord in Sion: and his praise in Jerusalem;
23  In conveniéndo pópulos in unum: * et reges ut sérviant Dómino.
23 when the people assemble together, and kings, to serve the Lord.
24  Respóndit ei in via virtútis suæ: * Paucitátem diérum meórum núntia mihi.
24 He answered him in the way of his strength: Declare unto me the fewness of my days.
25  Ne révoces me in dimídio diérum meórum: * in generatiónem et generatiónem anni tui.
25 Call me not away in the midst of my days: your years are unto generation and generation.
26  Inítio tu, Dómine, terram fundásti: * et ópera mánuum tuárum sunt cæli.
26 In the beginning, O Lord, you founded the earth: and the heavens are the works of your hands.
27  Ipsi peribunt, tu autem pérmanes: * et omnes sicut vestiméntum veteráscent.
27 They shall perish but you remain: and all of them shall grow old like a garment:
28  Et sicut opertórium mutábis eos, et mutabúntur: * tu autem idem ipse es, et anni tui non defícient.
And as a vesture you shall change them, and they shall be changed. 28 But you are always the selfsame, and your years shall not fail.
29  Fílii servórum tuórum habitábunt: * et semen eórum in sæculum dirigétur.
29 The children of your servants shall continue and their seed shall be directed for ever.

And for the next part in this series on Psalm 101, continue on here.



And you can find the next part of this series on Psalm 101 here.

Tuesday, April 1, 2014

The Penitential Psalms - Introduction to Psalm 101


Cambridge, Harvard University, Houghton Library
MS Typ 0311, folio 88v*

Continuing my Lent series of notes to support lectio divina on and the saying of the penitential psalms, today the fifth penitential psalm, Psalm 101 (102).

The first four penitential psalms are clearly attributed to King David. Psalm 101, however, although generally depicted as by David in medieval manuscripts (probably) takes us into slightly different territory, namely the Jewish nation at the time of the Babylon Exile.

Psalm 101: Domine exaudi orationem meam
Vulgate
Douay-Rheims
Oratio pauperis, cum anxius fuerit, et in conspectu Domini effuderit precem suam.
The prayer of the poor man, when he was anxious, and poured out his supplication before the Lord.
1 Dómine, exáudi oratiónem meam: * et clamor meus ad te véniat.
Hear, O Lord, my prayer: and let my cry come to you.
2  Non avértas fáciem tuam a me: * in quacúmque die tríbulor, inclína ad me aurem tuam.
Turn not away your face from me: in the day when I am in trouble, incline your ear to me.
3  In quacúmque die invocávero te: * velóciter exáudi me.
In what day soever I shall call upon you, hear me speedily.
4  Quia defecérunt sicut fumus dies mei: * et ossa mea sicut crémium aruérunt.
4 For my days are vanished like smoke, and my bones are grown dry like fuel for the fire.
5  Percússus sum ut fœnum, et áruit cor meum: * quia oblítus sum comédere panem meum.
5 I am smitten as grass, and my heart is withered: because I forgot to eat my bread.
6  A voce gémitus mei: * adhæsit os meum carni meæ.
6 Through the voice of my groaning, my bone has cleaved to my flesh.
7  Símilis factus sum pellicáno solitúdinis: * factus sum sicut nyctícorax in domicílio.
7 I have become like to a pelican of the wilderness: I am like a night raven in the house.
8  Vigilávi, * et factus sum sicut passer solitárius in tecto.
8 I have watched, and have become as a sparrow all alone on the housetop.
9  Tota die exprobrábant mihi inimíci mei: * et qui laudábant me, advérsum me jurábant.
9 All the day long my enemies reproached me: and they that praised me did swear against me.
10  Quia cínerem tamquam panem manducábam, * et potum meum cum fletu miscébam.
10 For I ate ashes like bread, and mingled my drink with weeping.
11  A fácie iræ et indignatiónis tuæ: * quia élevans allisísti me.
11 Because of your anger and indignation: for having lifted me up you have thrown me down.
12  Dies mei sicut umbra declinavérunt: * et ego sicut fœnum árui.
12 My days have declined like a shadow, and I am withered like grass.
13  Tu autem, Dómine, in ætérnum pérmanes: * et memoriále tuum in generatiónem et generatiónem.
13 But you, O Lord, endure for ever: and your memorial to all generations.
14  Tu exsúrgens miseréberis Sion: * quia tempus miseréndi ejus, quia venit tempus.
14 You shall arise and have mercy on Sion: for it is time to have mercy on it, for the time has come.
15  Quóniam placuérunt servis tuis lápides ejus: * et terræ ejus miserebúntur.
15 For the stones thereof have pleased your servants: and they shall have pity on the earth thereof.
16  Et timébunt gentes nomen tuum, Dómine: * et omnes reges terræ glóriam tuam.
16 All the Gentiles shall fear your name, O Lord, and all the kings of the earth your glory.
17  Quia ædificávit Dóminus Sion: * et vidébitur in glória sua.
17 For the Lord has built up Sion: and he shall be seen in his glory.
18  Respéxit in oratiónem humílium: * et non sprevit precem eórum.
18 He has had regard to the prayer of the humble: and he has not despised their petition.
19  Scribántur hæc in generatióne áltera: * et pópulus qui creábitur, laudábit Dóminum.
19 Let these things be written unto another generation: and the people that shall be created shall praise the Lord:
20  Quia prospéxit de excélso sancto suo: * Dóminus de cælo in terram aspéxit:
20 Because he has looked forth from his high sanctuary: from heaven the Lord has looked upon the earth.
21  Ut audíret gémitus compeditórum: * ut sólveret fílios interemptórum.
21 That he might hear the groans of them that are in fetters: that he might release the children of the slain:
22  Ut annúntient in Sion nomen Dómini: * et laudem ejus in Jerúsalem.
22 That they may declare the name of the Lord in Sion: and his praise in Jerusalem;
23  In conveniéndo pópulos in unum: * et reges ut sérviant Dómino.
23 when the people assemble together, and kings, to serve the Lord.
24  Respóndit ei in via virtútis suæ: * Paucitátem diérum meórum núntia mihi.
24 He answered him in the way of his strength: Declare unto me the fewness of my days.
25  Ne révoces me in dimídio diérum meórum: * in generatiónem et generatiónem anni tui.
25 Call me not away in the midst of my days: your years are unto generation and generation.
26  Inítio tu, Dómine, terram fundásti: * et ópera mánuum tuárum sunt cæli.
26 In the beginning, O Lord, you founded the earth: and the heavens are the works of your hands.
27  Ipsi peribunt, tu autem pérmanes: * et omnes sicut vestiméntum veteráscent.
27 They shall perish but you remain: and all of them shall grow old like a garment:
28  Et sicut opertórium mutábis eos, et mutabúntur: * tu autem idem ipse es, et anni tui non defícient.
And as a vesture you shall change them, and they shall be changed. 28 But you are always the selfsame, and your years shall not fail.
29  Fílii servórum tuórum habitábunt: * et semen eórum in sæculum dirigétur.
29 The children of your servants shall continue and their seed shall be directed for ever.

Context

The psalm is probably set during - perhaps towards the end of - the Exilic period, with the author seeing perhaps a glimmer of hope on the horizon.  He is frustrated, though, at his inability to worship God properly in the currently destroyed Jerusalem (some commentators, inevitably I guess in this rationalist influenced age, assume that the psalm was actually written later, rather than being prophetic.  I don't see anything in the psalm itself to support that view; quite the contrary).

Feeling isolated and lonely, surrounded by enemies who spy on him, the psalmist is nonetheless conscious of his own guilt as a cause of his depressed state of mind and wasting body, and the destruction of the nation.

Thus the author petitions for God's help in addressing his own troubles, for the promised restoration of Jerusalem, and also looks forward to the end of this world, and the creation of the new heaven and earth at the end of time.

Importance

At 29 verses when arranged for liturgical use, Psalm 101 is the longest of the penitential psalms by a substantial margin. But it is also a psalm that deserves to be better known both because of its beautiful imagery, powerful storyline, and its theological importance.

In particular, it contains important verses on the eternal and unchanging nature of God, and God as creator; Hebrews uses it to support the argument for Christ’s divinity (this reading is used at the third Mass of Christmas Day); and it provides an important prophesy of the end of the world. Liturgically, several of the verses relating to the suffering individual are, as it were, put on the lips of Our Lord in the propers of the (EF) Mass for Wednesday of Holy Week. But it is the first verse (common to a few psalms) that will be most familiar to most people, as they are regularly used in the Mass, Office and other liturgical contexts to ask God’s help.

Unity of the psalm?

Form critics continue to be divided on whether or not there are actually two different poems conflated here, with the middle section an interpolation: the Ancient Christian Commentaries series goes so far as to split the psalm in two and provide separate overviews of the patristic commentaries for each part. Opinions continue to differ on this however.

Some have suggested that the original lament has been adapted here and there for communal use. Personally, however, I’m with those who argue that the entire psalm is an individual’s lament, with the poet first complaining about his own suffering, but then naturally progressing to very properly showing a concern for the fate Israel as much as his own personal destiny.  Indeed, he hopes that the two might be intertwined, so that he lives to see the restoration of Jerusalem.

artist Facundus, 1047
Madrid, Biblioteca Nacional, Ms Vit.14.2, f°253v

Key themes

Though there are some sudden transitions, the psalm’s themes do seem to me to be closely interrelated, as will hopefully become clearer as this mini-series progresses!

The overall theme of the psalm, in my view, is the re-creation of both ourselves individually; the re-creation of Israel, as a nation, and of course in the Church; and of the new heaven and earth after the Last Judgment.

God, the psalmist states, is immutable, unchanging and unchangeable. We, however, both individually and collectively, are on a long, hard journey; and to achieve our destiny we need God’s merciful, transforming grace.

Liturgical uses and Scriptural references

NT Refs
Jas 4:13-15 (v3); 
Heb 1:10-12 (vs 26-28).
RB cursus
Sat Matins no 1
Monastic feasts etc
Penitential
Responsories
Epiphanytide Sat v 2,2,4,28
Maurist
Friday Sext (3 divides)
Thesauris schemas
A: Sat Matins;
B: Thurs Compline ;
C: Wed wk I, Compline ;
D: Wednesday Lauds wk 1
Brigittine
Ambrosian
Friday wk 2 Matins
Roman
Pre-1911: Saturday matins
Post-1911: Saturday Terce; .
1970:
Mass propers (EF)
Holy Wednesday, IN v1; TR vs1-5, 15; OF v1-2; CO vs10-14. 
PP 16, GR v 16-17;
PP 17 A v1;
PP18, A v16.


More in the next part of this series.  In the meantime, some Purcell to meditate by...