Introduction to Psalm 142 as a penitential psalm

David fleeing from Absalom, folio 72r
Belles Heures of Jean de France*
www.metmuseum.org

Today, I want to start the last stretch of this Lent series with an introduction to the last of the seven penitential psalms, Psalm 142 (143).

Psalm 142, like Psalm 129, the De Profundis, that proceeds it in this grouping, starts with the psalmist calling out from the last of his strength. Psalm 129 ended by looking forward to redemption through Our Lord; this psalm takes us a step further, to the coming of the Holy Spirit to guide us in God’s ways, and the eventual defeat of evil.

The text

Psalm 142: Domine, exaudi orationem meam

Vulgate	Douay-Rheims
Psalmus David, quando persequebatur eum Absalom filius ejus.	A psalm of David, when his son Absalom pursued him
1 Dómine, exáudi oratiónem meam: áuribus pércipe obsecratiónem meam in veritáte tua : * exáudi me in tua justítia.	Hear, O Lord, my prayer: give ear to my supplication in your truth: hear me in your justice.
2  Et non intres in judícium cum servo tuo: * quia non justificábitur in conspéctu tuo omnis vivens.	And enter not into judgment with your servant: for in your sight no man living shall be justified.
3  Quia persecútus est inimícus ánimam meam: * humiliávit in terra vitam meam.	For the enemy has persecuted my soul: he has brought down my life to the earth.
4  Collocávit me in obscúris sicut mórtuos sæculi : * et anxiátus est super me spíritus meus, in me turbátum est cor meum.	He has made me to dwell in darkness as those that have been dead of old: And my spirit is in anguish within me: my heart within me is troubled.
5  Memor fui diérum antiquórum, meditátus sum in ómnibus opéribus tuis: * in factis mánuum tuárum meditábar.	I remembered the days of old, I meditated on all your works: I meditated upon the works of your hands.
6  Expándi manus meas ad te: * ánima mea sicut terra sine aqua tibi.	I stretched forth my hands to you: my soul is as earth without water unto you.
7  Velóciter exáudi me, Dómine: * defécit spíritus meus.	Hear me speedily, O Lord: my spirit has fainted away.
8  Non avértas fáciem tuam a me: * et símilis ero descendéntibus in lacum.	Turn not away your face from me, lest I be like unto them that go down into the pit.
9  Audítam fac mihi mane misericórdiam tuam: * quia in te sperávi.	Cause me to hear your mercy in the morning; for in you have I hoped.
10  Notam fac mihi viam, in qua ámbulem: * quia ad te levávi ánimam meam.	Make the way known to me, wherein I should walk: for I have lifted up my soul to you.
11  Eripe me de inimícis meis, Dómine, ad te confúgi: * doce me fácere voluntátem tuam, quia Deus meus es tu.	Deliver me from my enemies, O Lord, to you have I fled: Teach me to do your will, for you are my God.
12  Spíritus tuus bonus dedúcet me in terram rectam: * propter nomen tuum, Dómine, vivificábis me, in æquitáte tua.	Your good spirit shall lead me into the right land: For your name's sake, O Lord, you will quicken me in your justice.
13  Edúces de tribulatióne ánimam meam: * et in misericórdia tua dispérdes inimícos meos.	You will bring my soul out of trouble: And in your mercy you will destroy my enemies.
14  Et perdes omnes, qui tríbulant ánimam meam, * quóniam ego servus tuus sum.	And you will cut off all them that afflict my soul: for I am your servant.

Context

Like Psalm 129, many modern commentators see Psalm 142 as reflecting the people of Israel at the time of the Exile, suggesting that it be thought of as Davidic in the sense of reflecting his ideas and style rather than strictly being of his authorship. The Hebrew Bible and the Septuagint, however, both clearly ascribe this psalm to David. And the Septuagint/Vulgate goes a step further, and adds a descriptor suggesting that it is set at the time described in 2 Kings 17, when King David took to the hills, pursued by his son Absalom and his rebellious army, as depicted in the picture above.

The possible specific context aside, the psalm can be seen as presenting David once more as a type of Our Lord. St Augustine, for example, sees the psalm primarily as a prophesy of Our Lord’s coming. The psalm is said at Lauds presumably because of its plea for mercy in the morning (verse 9) – but the morning reference is symbolic as well: the person dwelling in darkness, in the shadow of death (vs 4), looks to the light of Christ’s rising. Indeed, the psalm is used at the Ordinary Form Easter Vigil presumably for this very reason.

Key themes

Psalm 142, fittingly for the final psalm in the set, picks up a number of the themes that run through some or all of the penitential psalms: the dire nature of the psalmist’s personal situation; the sense of restlessness of a soul separated from God; and above all the sense that God has abandoned him on account of his sin.

The psalmist also develops further the idea set out in previous psalms that no one could truly withstand God’s judgment were it to be exercized strictly. As Pope John Paul II pointed out in his catechesis on this psalm:

“The text that we want to examine today was particularly dear to St Paul, who detected in it a radical sinfulness of every human creature: "for no man living is righteous before you, (O Lord)" (v. 2). This thought is used by the Apostle as the foundation of his teaching on sin and grace (cf. Gal 2: 16; Rm 3: 20).”

The last few verses, which pray for the defeat of the psalmist's enemies, can at first seem a little jarring to modern ears.  In fact the version of the Douay-Rheims I've quoted above makes them future tense rather than reflecting the subjunctive ('may he') of the Vulgate, and they are omitted altogether from the Liturgy of the Hours.  The key I think, is to interpret them in this context at least, primarily at least as a prayer for God's help in defeating our own personal demons, and overcoming sin, temptations and weaknesses with the help of God's grace.

The true core of the psalm, though, it seems to me, at least in the context of the penitential psalms, is the psalmist’s fervent desire to be with God, vividly expressed in verse 6, where he compares his soul to land parched dry by drought.

You can find verse by verse notes on this psalm starting here.

Introduction to Psalm 129 as a penitential psalm pt 2

Belles Heures of Jean de France,
duc de Berry, folio 71v*
www.metmuseum.org

Today, the second part of my introduction to the sixth of the penitential psalms, Psalm 129.

I said in the first part of this introduction to Psalm 129 that its essential theme is God’s willingness to forgive even the gravest sins, and I want to provide some material that develops that theme a little more today.

God is always willing to forgive

The idea that there are some sins that cannot be forgiven, or that there is a limit to the number of times a particular sin can be forgiven is one of those recurrent heresies that still gains traction in our time.

One even hears articulated the idea that repenting at times of personal disaster, even on the deathbed, is somehow wrong or too late - somehow a cowardly act going contrary to how one has lived one's life.

This is a horrendous error, for the very opposite is true!

Bad times are exactly when we should turn back to God.  It takes courage to renounce a lifetime of error.  And it takes a gift of a great grace from God.

Indeed, Pope St Leo the Great used this psalm to instruct a bishop that absolution should not be withheld from those who express penitence, no matter what the circumstance, or what doubts there may be around the case:

“...because we cannot place limits to God’s mercy nor fix times for Him with whom true conversion suffers no delay of forgiveness, as says God’s Spirit by the prophet, “when thou hast turned and lamented, then shalt thou be saved;” and elsewhere, “Declare thou thy iniquities beforehand, that thou may’st be justified ;” and again, “For with the Lord there is mercy, and with Him is plenteous redemption.” And so in dispensing God’s gifts we must not be hard, nor neglect the tears and groans of self-accusers, seeing that we believe the very feeling of penitence springs from the inspiration of God, as says the Apostle, “lest perchance God will give them repentance that they may recover themselves from the snares of the devil, by whom they are held captive at his will..”

In such cases there may well be temporal punishment left to be worked off either in this world or in purgatory.  But as the psalm sets out, redemption will come, as surely as the dawn comes after the night.

Reverent awe

And God's merciful forgiveness, expressed in verses 3-4, should in turn invoke in us a sense of reverent awe, as Pope Benedict XVI has pointed out:

“It is significant that reverent awe, a sentiment in which respect and love are mingled, is not born from punishment but from forgiveness. Rather than sparking his anger, God's generous and disarming magnanimity must kindle in us a holy reverence. Indeed, God is not an inexorable sovereign who condemns the guilty but a loving father whom we must love, not for fear of punishment, but for his kindness, quick to forgive.”

God’s forgiveness brings additional gifts

Fresco of the annunciation to St Zachariah,
Florence

Pope Benedict XVI concluded his catechesis on this psalm with some commentary from St Ambrose on the benefits that can flow from absolution from our sins, and I commend it to you also:

“Let us choose St Ambrose's words: in his writings he often recalled the reasons that motivated him to invoke pardon from God. "We have a good Lord who wants to forgive everyone", he recalled in his Treatise on Penance, and he added: "If you want to be justified, confess your fault: a humble confession of sins untangles the knot of faults.... You see with what hope of forgiveness you are impelled to make your confession" (2, 6, 40-41: Sancti Ambrosii Episcopi Mediolanensis Opera [SAEMO], XVII, Milan-Rome, 1982, p. 253). In the Exposition of the Gospel according to Luke, repeating the same invitation, the Bishop of Milan expressed his wonder at the gifts that God added to his forgiveness: "You see how good God is and ready to pardon sins: not only does he give back everything he had taken away, but he also grants unhoped for gifts". Zechariah, John the Baptist's father, lost the ability to speak because he did not believe the angel, but subsequently, in pardoning him, God granted him the gift of prophecy in the hymn of the Benedictus: "The one who could not speak now prophesies", St Ambrose said, adding that "it is one of the greatest graces of the Lord, that those who have denied him should confess belief in him. Therefore, no one should lose trust, no one should despair of the divine reward, even if previous sins cause him remorse. God can change his opinion if you can make amends for your sin" (2, 33: SAEMO, XI, Milan-Rome, 1978, p. 175).”

I've written notes on all of the verses of Psalm 129, which you can find in a series starting here.  

Alternatively, you can jump onwards to the last of the Penitential Psalms, Psalm 142.

Psalm 129 (130) – De Profundis

Vulgate	Douay-Rheims
Canticum graduum.	Canticum graduum.
De profúndis clamávi ad te, Dómine: * Dómine, exáudi vocem meam :	Out of the depths I have cried to you, O Lord:
2  Fiant aures tuæ intendéntes: * in vocem deprecatiónis meæ.	2 Lord, hear my voice. Let your ears be attentive to the voice of my supplication.
3  Si iniquitátes observáveris, Dómine: * Dómine, quis sustinébit?	3 If you, O Lord, will mark iniquities: Lord, who shall stand it.
4  Quia apud te propitiátio est: * et propter legem tuam sustínui te, Dómine.	4 For with you there is merciful forgiveness: and by reason of your law, I have waited for you, O Lord.
5  Sustinuit ánima mea in verbo ejus: * sperávit ánima mea in Dómino.	My soul has relied on his word: 5 My soul has hoped in the Lord.
6  A custódia matutína usque ad noctem: * speret Israël in Dómino.	6 From the morning watch even until night, let Israel hope in the Lord.
7  Quia apud Dóminum misericórdia: * et copiósa apud eum redémptio.	7 Because with the Lord there is mercy: and with him plentiful redemption.
8  Et ipse rédimet Israël: * ex ómnibus iniquitátibus ejus.	8 And he shall redeem Israel from all his iniquities

*Belles Heures of Jean de France, duc de Berry, 1405–1408/9. Herman, Paul, and Jean de Limbourg (Franco-Netherlandish, active in France by 1399–1416). French; Made in Paris. Ink, tempera, and gold leaf on vellum; 9 3/8 x 6 5/8 in. (23.8 x 16.8 cm). The Metropolitan Museum of Art, New York, The Cloisters Collection, 1954 (54.1.1).

The Penitential Psalms - Introduction to Psalm 129

Les Très Riches Heures du duc de Berry, Folio 70r
Musée Condé, Chantilly.

In this Lent series on the penitential psalms, we are now up to the sixth penitential psalm, Psalm 129 (130). Psalm 129, or the De Profundis, is, like, the Miserere, extremely well known, and I've previously written more detailed notes on it, so I won’t linger over it here.  Instead I'll provide part I of an introduction to it today; with Part II tomorrow providing some links to verse by verse notes on it.

The opening of this psalm,‘Out of the deep', or ‘from the abyss’ suggests that the speaker is coming from a very dark place in his life. But in fact this is a wonderfully optimistic psalm, full of the virtue of hope; and a psalm that serves well as a prayer for strength against the danger of despair. Like the last psalm, the motivation now is the hope of heaven, not the fear of hell.  As such, it reflects the spiritual progression evident in the sequence of the penitential psalms. 

A prayer for those in purgatory

As with its predecessor Psalm 101, Psalm 129 combines both an individual’s concern for himself, and a more communal dimension. It is a traditional preparatory prayer for Mass.  In the Christian context, however, the De Profundis is actually best known as a prayer for those in purgatory – it is used in the funeral services, and has a partial indulgence attached to the saying of it.

St Francis rescuing souls from purgatory
Molleno (circa 1805-1850)
Brooklyn Museum

I'm not here going to explore those aspects of the psalm relating to its place in the Office of the Dead here (though they are obviously closely related to its role as a penitential psalm) beyond noting the obvious focus on the virtue of hope, and the promise of redemption the psalm offers. 

All the same, as you take the time to read it through again, perhaps you might say it aloud, with the intention of applying the indulgence to a particular soul or the souls in purgatory in general.

Psalm 129 (130) – De Profundis

Vulgate	Douay-Rheims
Canticum graduum.	Canticum graduum.
De profúndis clamávi ad te, Dómine: * Dómine, exáudi vocem meam :	Out of the depths I have cried to you, O Lord:
2  Fiant aures tuæ intendéntes: * in vocem deprecatiónis meæ.	2 Lord, hear my voice. Let your ears be attentive to the voice of my supplication.
3  Si iniquitátes observáveris, Dómine: * Dómine, quis sustinébit?	3 If you, O Lord, will mark iniquities: Lord, who shall stand it.
4  Quia apud te propitiátio est: * et propter legem tuam sustínui te, Dómine.	4 For with you there is merciful forgiveness: and by reason of your law, I have waited for you, O Lord.
5  Sustinuit ánima mea in verbo ejus: * sperávit ánima mea in Dómino.	My soul has relied on his word: 5 My soul has hoped in the Lord.
6  A custódia matutína usque ad noctem: * speret Israël in Dómino.	6 From the morning watch even until night, let Israel hope in the Lord.
7  Quia apud Dóminum misericórdia: * et copiósa apud eum redémptio.	7 Because with the Lord there is mercy: and with him plentiful redemption.
8  Et ipse rédimet Israël: * ex ómnibus iniquitátibus ejus.	8 And he shall redeem Israel from all his iniquities

Historical context

The dating of this psalm is not clear cut. Many commentators (including St Alphonsus Liguori) suggest that it was composed probably during the Babylonian Exile, mainly because of its references to the redemption of Israel.

Yet 2 Chronicles 6:36-42, which is part of a prayer of King Solomon, alludes to and explains this psalm, and mentions Solomon's father, King David. And it is possible that the last few lines of the psalm were later additions. So the psalm may well be by David himself. 

Of course, there is a whole other debate on the sources, purpose and date(s) of composition of Chronicles. But still...

Here are the verses in question from Chronicles:

"And if they sin against you (for there is no man that sins not) and you be angry with them, and deliver them up to their enemies, and they lead them away captive to a land either afar off, or near at hand, and if they be converted in their heart in the land to which they were led captive, and do penance, and pray to you in the land of their captivity saying: We have sinned, we have done wickedly, we have dealt unjustly: And return to you with all their heart, and with all their soul, in the land of their captivity, to which they were led away, and adore you towards the way of their own land which you gave their fathers, and of the city, which you have chosen, and the house which I have built to your name: Then hear from heaven, that is, from your firm dwelling place, their prayers, and do judgment, and forgive your people, although they have sinned: For you are my God: let your eyes, I beseech you, be open, and let your ears be attentive to the prayer, that is made in this place. Now therefore arise, O Lord God, into your resting place, you and the ark of your strength: let your priests, O Lord God, put on salvation, and your saints rejoice in good things. O Lord God, turn not away the face of your anointed: remember the mercies of David your servant."

God’s great mercy calls forth great penitents

The main theme of this psalm is God’s offer to us of redemption, fulfilled in Christ.

Human nature makes us all sinners, the psalmist points out, yet not only is God willing to forgive, but he offers the ‘fullness of redemption’. There is an important message here, for although one of the key reasons for the neglect of the sacrament of penance is the loss of the sense of sin, the other perhaps is the loss of the sense of God’s mercy, symbolized for me at least by the attempt in recent decades to sanitize St Mary Magdalene’s history, and reject the traditional identification of her with the woman whose sin’s Our Lord forgave in Luke 7.

Yet the idea that even the greatest sinner – whether a murderer and adulterer King David, a prostitute, or one who, like St Peter did, denies Our Lord – can still repent and be forgiven is crucial to our Catholic faith.

Penitent Magdalene, Titian, c1565

It is particularly important, of course, firstly as a message to those who do commit serious sins. St Robert Bellarmine comments:

“To be truly penitent, (the subject of the Prophet's instruction in this penitential Psalm,) we need two things; to reflect on our own wretched condition, and to know the extent of God's mercy; because he that is ignorant of the state he is in, seeks for no medicine, does no penance; and he that has no idea of God's mercy, falls into despair, and looks upon penance as of no value.”

But it is also an important doctrinal message for all of us, no matter what the state of our souls at any particular point in time, namely to encourage us to pray for the conversion of others.  For this psalm reminds us that as long as they remain alive, even the most hardened sinner may yet repent and be saved.

More in the next part, continue on here.

In the meantime, a setting by Aarvo Pärt.

The Penitential Psalms - Psalm 101/5: verses 26-29

Les Très Riches Heures du duc de Berry,
Folio 34r - the Musée Condé

Today I want to finish off my notes on Psalm 101 with a look at the concluding verses of the psalm.

In the last post I looked at verses 12-14 of Psalm 101, which point us to a higher motive for repentance - no longer fear of hell, but rather the desire for heaven. I noted that a key focus of the psalm was the question of time: the contrast between human mortality and God’s eternity; and the timing of our collective and individual restoration to God’s favour.

Today I want to look more closely at that hope of heaven, and more particularly of the new heaven and earth promised after the Last Judgment, in the context of verses 26 to 29, which close this fifth penitential psalm.

Context

Psalm 101, in verse 14, states that the time has come for God to arise and have mercy on Sion  - a reference to Christ’s reopening of the doors between heaven and earth.

But although Christ opens the door and issues an invitation to us – but we still have to take it up.  At the individual level it means that we must seek perfection, making use of the sacraments, especially penance: there comes a time when, having made our confession, we are entitled to eat the bread of heaven again instead of ashes mingled with tears (verse 10).  At the level of the nation, it means we must work to ensure that the laws of the nation, and its culture are consistent with and conducive to Christianity, so that ‘the people assemble together, and kings, to serve the Lord’: whatever view one takes on the much-debated issue of the proper relation between Church and state, the two can never be altogether independent and utterly disconnected, for it the actions of the State must always be grounded in and purified by truth.  And we must strive too for the holiness of the Church, symbolized in the psalm by the stones of Jerusalem (verse 15). The Church, of course is always holy: through her sacraments and saints, and by virtue of the guarantee provided to us by Our Lord. Yet the actual degree of holiness in the Church Militant can of course vary, depending on the degree of fidelity of priests, religious and people!

All this leads up to another plea by the psalmist for God to grant him life: in verse 25 he says, ‘call me not away in the midst of my days’, since God himself endures forever.

Verses 26-28: You change them like a garment

The climax of this psalm comes in Verses 26 to 28, verses quoted in Hebrews:

26	V/NV	Inítio tu, dómine, terram fundásti: * et ópera mánuum tuárum sunt cæli.
	JH	A principio terram fundasti, et opus manuum tuarum caeli.

27	V/NV	Ipsi peribunt, tu autem pérmanes: * et omnes sicut vestiméntum veteráscent.
	JH	Ipsi peribunt, tu autem stabis: et omnes quasi uestimentum adterentur;

28	V/NV	Et sicut opertórium mutábis eos, et mutabúntur: * tu autem idem ipse es, et anni tui non defícient.
	JH	et quasi pallium mutabis illos, et mutabuntur; tu autem ipse es, et anni tui non deficient.

The RSV translates these verses as:

“Of old thou didst lay the foundation of the earth, and the heavens are the work of thy hands.
They will perish, but thou dost endure; they will all wear out like a garment.
Thou changest them like raiment, and they pass away; but thou art the same, and thy years have no end.”

St Robert Bellarmine interprets it thus.  God created heaven and earth: yet all of this creation is temporal and will come to an end. Yet this is not the end for us: for God changes us to, creates the new person ready to dwell in the new heaven and earth he has promised:

“Here he gives the name of temporal to everything we see, because the very elements, and the heavens, as we see them, will have an end. We see the earth clothed with trees, full of cattle, ornament¬ed with buildings; the rivers now placidly rolling along, now swollen and muddy; the sky now clouded, now serene; the stars in perpetual motion; all of which are temporal, and sure to come to an end; for, as St. Peter writes, "We look for new heavens and a new earth, according to his promise."

Not with a whimper but a bang!

Tapestry, c14th, the New Jerusalem

One of the most important reasons for our loss of the sense of sin is our loss of the sense of eschatological realities, of the concrete reality of heaven and hell. If we wish to gain eternity, we must direct our attention to the objective of reaching the former now!

Yet that orientation is constantly eroded by the theology espoused by contemporary theologians, who, rejecting the Church’s long tradition on this subject, suggest that the new heaven and earth is already with us, brought about primarily by those who work for social justice, rather than the operation of grace. I’m not just talking abut the more extreme liberal variants on this theme, but also of ‘mainstream’ scholars such as Scott Hahn who, interprets the symbolism of the book of Revelation purely in terms of the Mass, and suggests that the new heaven and earth will arrive not so much with a bang as a whimper:

“But what if Jesus’ Second Coming turned out to much like His first?...What then should be our image of Jesus’ Second Coming? For me, it is Eucharistic, and it is brought about as the Mass brings heaven to earth…We stand on the earth as the elements stand on the altar. We are here to be transformed: to die to self, live for others, and love like God.” (Scott Hahn, The Lamb’s Supper The Mass as Heaven on Earth, Doubleday: New York, 1999, pp 134-6).

True at one level, perhaps, but only if we remember that our own transfiguration, like that of the Church and the world, is still a work in progress:

“…The new Temple, not made by human hands, does exist, but it is still under construction. The great gesture of embrace emanating from the Crucified has not yet reached its goal; it has only just begun. Christian liturgy is liturgy on the way, a liturgy of pilgrimage toward the transfiguration of the world, which will only take place when God is “all in all”…. this City is not yet here. This is why the Church Fathers described the various stages of fulfilment, not just as contrast between Old and New Testaments, but as the three steps of shadow, image, and reality.” (Benedict XVI, The Spirit of the Liturgy, Ignatius Press: San Francisco; 2000 , pp 50, 54).

And thus we pray with the psalmist, that we may yet participate in the true reality, forever with God....

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.

 And for a last listen to Psalm 101, some Romanian chant.


And for a look at the next of the Penitential Psalms, Psalm 129, continue on here.

The Penitential Psalms - Psalm 101/4: verses 12-14

Destruction of Jerusalem under the Babylonian rule.
 Nuremberg Chronicle, 1493

In the previous part of this mini-series on Psalm 101, I looked at the psalmist’s sense of isolation and loneliness, described in the first part of the psalm. That section of the psalm called attention to the necessity to do penance, appropriate to our state of life, and to take the opportunities life provides us to progress.

Still, that is only one part of the psalm's prescription for our ills.  The second part of the psalm points to two other ways out of the misery, depression and loneliness that comes from sin. The first, which I will talk about today in the context of verses 12-14, through the Church, symbolised by the restoration of Jerusalem. The second path alluded to in the psalm is, I think, the hope of heaven, which I will talk more about in the final part on this psalm.

Sin is the cause of our isolation and death

The original historical context of this psalm was, as I’ve noted previously, probably the Babylonian exile, which Scripture portrays as a punishment for the sins of the people of Israel. But the same isolation results when we are individually in a state of mortal sin: we are cut off from God; and separated, at least in the spiritual sense, from the community of the Church. In this state our good deeds – whether spiritual or corporal - avail us nothing, accruing no merit for us. In this state, unless we repent, our ultimate destiny is the final death of hell.

Verse 12 in the Vulgate (and neo-Vulgate) gives us two images to describe a man approaching death:

12	V/NV	Dies mei sicut umbra declinavérunt: * et ego sicut fœnum árui.
	JH	Dies mei quasi umbra inclinati sunt, et ego quasi faenum arui.

First he says that ‘my days’ (dies mei) have departed or declined (declinare), like the lengthening of a shadow (umbra) that occurs as the sun sets. Then he says I have dried out (arere) like grass (foenum).

Mankind, the traditional commentaries on this verse remind us, was made to be immortal. But due to Adam’s sin, we are condemned to die. St Robert Bellarmine notes:

“Not only by reason of my own sins, but by reason of the old fall, that is, common to us all; "my days have declined like a shadow," quietly, insensibly, but steadily, until at sunset it disappears and passes into the shadow of night. "And I am withered like grass." I, who was created to flourish like the palm forever, am now prostrate and withered, like the grass that dries up immediately.”

By contrast, the first half of Verse 13 points out, God is immortal:

13 Tu autem, Dómine, in ætérnum pérmanes; that is, ‘But you (tu autem), Lord, endure (permanere) forever’.

God in majesty,
Les Très Riches Heures du duc de Berry, Folio 41v,
Musée Condé, Chantilly.

Verse 13-14: Christ bridges the divide

In this psalm, though, as the second half of the psalm makes clear, it is not fear of hell that is the prime motive for action, but rather the desire to be with God, to worship him properly in community, and to be with him forever.

13

V/NV/JH

Tu autem, Dómine, in ætérnum pérmanes: * et memoriále tuum in generatiónem et generatiónem.

‘But you (tu autem), Lord, endure (permanere) forever’. ‘your memory (memoriale tuum) from generation to generation (generatiónem et generatiónem)’

Verse 13 tell us that God allows the knowledge of himself, the faith to be passed down the generations: ‘your memory (memoriale tuum) from generation to generation (generatiónem et generatiónem)’ through a cloud of witnesses.

It is God’s action in time, in the form of the mission of Christ, that offers us the chance of immortal life:

14	V/NV	Tu exsúrgens miseréberis Sion: * quia tempus miseréndi ejus, quia venit tempus.
	JH	Tu suscitans misereberis Sion: quia tempus est miserearis eius, quoniam uenit tempus quoniam uenit pactum.

The psalmist may be talking first and foremost about the rebuilding of Jerusalem and the Jewish state after the Exile, but that event only foreshadows the true fulfilment of this verse in the coming of Christ and the establishment of his Church on earth. The objective of this restoration, as the psalm says, is that God may be properly worshipped by the community he creates:

“All the Gentiles shall fear your name, O Lord, and all the kings of the earth your glory. For the Lord has built up Sion: and he shall be seen in his glory... the people that shall be created shall praise the Lord… that they may declare the name of the Lord in Sion: and his praise in Jerusalem; when the people assemble together, and kings, to serve the Lord”. (verses 16-23)

But we must be transformed...

Yet though Our Lord’s death and resurrection, and through this, the graces available to us through his Church, give us the means to reclaim our lost inheritance of immortality, we have to submit our own claim for that free gift, be justified ourselves!

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.

More on this in the next part of this series.  In the meantime, enjoy to a chant setting of verses 16-17.


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