Introduction to Psalm 53

Two Ziphites before Saul
Library of the Holy Monastery of Pantokrator

The next psalm I want to take a look at in this series is Psalm 53.

Psalm 53 has a particular appropriateness for the Lenten season, since it is used on both Good Friday and Holy Saturday at Tenebrae, as well as said daily at Prime during the Triduum.

My other reason for looking at it though, is that it was once one of the psalms recited daily in the Roman Office, thus contributing to the particular character of that Office.*

Vulgate	Douay-Rheims
In finem, in carminibus. Intellectus David, 2 cum venissent Ziphæi, et dixissent ad Saul : Nonne David absconditus est apud nos?	Unto the end, in verses, understanding for David. When the men of Ziph had come and said to Saul: Is not David hidden with us?
1 Deus, in nómine tuo salvum me fac: * et in virtúte tua júdica me.	Save me, O God, by your name, and judge me in your strength.
2  Deus, exáudi oratiónem meam: * áuribus pércipe verba oris mei.	O God, hear my prayer: give ear to the words of my mouth.
3  Quóniam aliéni insurrexérunt advérsum me, et fortes quæsiérunt ánimam meam: * et non proposuérunt Deum ante conspéctum suum.	For strangers have risen up against me; and the mighty have sought after my soul: and they have not set God before their eyes.
4 Ecce enim Deus ádjuvat me: * et Dóminus suscéptor est ánimæ meæ.	For behold God is my helper: and the Lord is the protector of my soul.
5  Avérte mala inimícis meis: * et in veritáte tua dispérde illos.	Turn back the evils upon my enemies; and cut them off in your truth.
6  Voluntárie sacrificábo tibi, * et confitébor nómini tuo, Dómine: quóniam bonum est :	I will freely sacrifice to you, and will give praise, O God, to your name: because it is good:
7  Quóniam ex omni tribulatióne eripuísti me: * et super inimícos meos despéxit óculus meus.	For you have delivered me out of all trouble: and my eye has looked down upon my enemies.

A once prominent psalm

Psalm 53 doesn't feature much in the versions of the Office still in official use.

In the Benedictine psalm schema Psalm 53 is said normally said only once a week, as the second psalm of the second Nocturn of Matins on Tuesday.

Similarly, in the Roman Office, since 1911 it has been said said once a week only, at Sunday Prime.

The 1970 Liturgy of the Hours reduced its use further, cutting out one verse altogether, and consigning what is left to being said one every four weeks (to daytime prayer on Tuesday of week 2).

Prior to the twentieth century though, it had a much more prominent position, said daily at Prime in the Roman Office.

It was also said at Prime daily in the Little Office of Our Lady, a devotion that almost certainly originated at Monte Cassino and was said in addition to the Office for religious, as well as the main form of the Office for the laity for much of the Middle Ages, and was subsequently used by many religious sisters up until Vatican II.

The history of the liturgical use of this psalm then, raises a number of questions that I think are worth pondering, and which I hope to at least touch on as we go through its verses, such as:

• why does the psalm feature so heavily in the liturgy of Holy Week?
• why was the psalm considered so important as to be said daily in the Roman Office?
• why was it considered particularly appropriate for the hour of Prime?
• assuming that Psalm 53 already held its position at Prime in St Benedict's time, why didn't he follow the Roman model in this case (and if it was added after his time, why)? and
• why was it considered particularly apposite for the Little Office of Our Lady?

David, Christ and the Devil

The ancient title to Psalm 53, preserved in both the Hebrew Masoretic Text and Septuagint traditions, gives it a particular historical context, set out in 1 Samuel 23: David had taken refuge with the Ziphites, who, after feigning friendship betrayed him to King Saul; he was saved only because the Philistines invaded, preventing Saul from pursuing him.

Here are some of the key verses:

But David abode in the desert in strong holds, and he remained in a mountain of the desert of Ziph, in a woody hill. And Saul sought him always: but the Lord delivered him not into his hands. And David saw that Saul was come out to seek his life. And David was in the desert of Ziph, in a wood...And the Ziphites went up to Saul in Gabaa, saying: Lo, doth not David lie hid with us in the strong holds of the wood, in mount Hachila, which is on the right hand of the desert. Now therefore come down, as thy soul hath desired to come down: and it shall be our business to deliver him into the king’s hands. And Saul said: Blessed be ye of the Lord, for you have pitied my case. Go therefore, I pray you, and use all diligence, and curiously inquire, and consider the place where his foot is, and who hath seen him there: for he thinketh of me, that I lie craftily in wait for him. Consider and see all his lurking holes, wherein he is hid, and return to me with the certainty of the thing, that I may go with you. And if he should even go down into the earth to hide himself, I will search him out in all the thousands of Juda. And they arose, and went to Ziph before Saul: and David and his men were in the desert of Maon, in the plain at the right hand of Jesimon. 

The Fathers almost invariably interpreted the psalm title's allusion to this story typologically: Saul stands for the devil; David for Christ, and the Ziphites for the Jewish authorities who harassed and ultimately handed him over to be crucified.

The first verse of the Psalm, then, which reads 'Save me, O God, by your name, and judge me in your strength', becomes a reference first to Christ's prayer in the Garden of Gethsemene, and then to his vindication through the Resurrection; other verses take us through the other events of the Triduum, most notably verse 6 as a reference to Christ's willing sacrifice of himself on the cross, hence its use at Tenebrae.

And the link to the Resurrection perhaps also helps to explain its position at Prime, since it thus provides a lead in to stanzas of Psalm 118, which, by dint of its reference to the blessed many in the opening verse, is often interpreted as relating to the way to heaven reopened by virtue of the Resurrection.

Psalm 53 in the Little Office of Our Lady

Typological interpretations of the psalm title also, I think, account for its use in the Little Office of Our Lady, as the seventh or eighth century (probably Irish) commentary on it by Pseudo-Jerome drew a parallel between David's hiding in the woods and caves of Zith, and his hidden time spent in the womb of Our Lady.

That commentary also points to his time in the flesh as one of hidden divinity, thus it is a prayer of his acceptance of the form of a servant, and offering of himself for our salvation.

The Benedictine Office

St Benedict's arrangement of the psalter does not particularly highlight Psalm 53, but rather places in the context of a set of psalms that tell first of God's power and glory (the 'Sons of Zion', starting with Psalm 45), and then of man's reaction to this revelation: rather than hearing God's message and converting from sin, Psalm 51 onwards tell us, the seek David - and thus Christ's life.

This interpretation, I think, helps explain why St Benedict saw the psalm as particularly appropriate to Tuesdays, since that day in the Benedictine Office particularly focuses on Christ's public mission: David's betrayal by the Zithites, after all, was not the end of his struggles with Saul.

Instead, particularly in the context of the Benedictine arrangement of the psalter which connects the psalms of Zion to the Gradual Psalms on Tuesdays, invites us to take a different path to the Zithities.

Instead of seeking to betray Christ, we must call upon him for help (verse 1 -3), relying on his justice and mercy.

Instead of striking back, we should pray for the conversion of our enemies (the proper interpretation of verse 5, excised in the Liturgy of the Hours!).

And in response to all the aid that God gives us, in recognition of his great goodness, we should in turn offer to him our sacrifice of praise in the Office and the Mass (verse 6-7).

A prayer for aid in the spiritual battle

Above all, Psalm 53 is a prayer for aid in the spiritual battle.

In the Benedictine Office, the very first psalm said each day, Psalm 3 (said at Matins), serves to call and aid us in the daily spiritual battle.

Psalm 53, though, arguably served the same function in the Roman Office, as St Robert Bellarmine, in continuity with a stream of commentaries from Amalarius of Metz onwards, noted:

This Psalm is daily recited in the canonical hour of Prime, in order that, in imitation of David, we may learn to strengthen ourselves with the arm of prayer against all our persecutors, at the beginning of each day, recollecting, “That all who wish to live piously in Jesus Christ shall suffer persecution.”

Though it is no longer said daily, it is a psalm that deserves our attention as we move closer to Holy Week, and in the next post I will starting at it verse by verse.




*The repeated psalms of the pre-1911 Roman and the Benedictine Offices are set out in the table below for reference purposes.  Psalms that are repeated over the week in one form of the Office but not the other are bolded.

Hour	Roman pre 1911	Benedictine
Matins	94	3, 94
Lauds	62, 66, [50], 148, 149, 150	66, 50, 148, 149, 150
Prime	53, Ps 118 (1-32)	nil
Terce-None	Ps 118 (33-176)	Ps 119-127 (Tues - Sat)
Vespers	nil	nil
Compline	4 , 30 (1-6), 90, 133	4, 90, 133

Other scriptural and liturgical uses of the psalm

NT references	-
RB cursus	Tuesday Matins
Monastic feasts etc	Triduum Prime; Tenebrae Good Friday II, 3; Holy Sat III, 1; LOOL Prime AN 1321, 2165 (5)
Responsories	6421 (3) – tues in summer? 7368 (3) - All Souls/Office of the Dead no 7 7773 (5) - Good Friday no 7
Roman pre 1911	Prime daily
Roman post 1911	1911-62: Wednesday Terce. 1970: Tuesday DP omitting v5 (averte mala)
Mass propers (EF)	Lent 4 Monday, IN (3-5); Passion Monday, GR (1-2);  PP9, IN (1, 4-5)

 

Footnote to the series on Psalm 2: Psalm 2 in the Benedictine Office

Over the course of my recent mini-series on Psalm 2 I tried to draw out some of the connections of the psalm to the Christmas season, as well as to Benedictine spirituality more generally.

I thought it might be useful to conclude the series by drawing together a few key strands of my thinking, and inviting comments on my particular take on the psalm.

Liturgy as Scriptural commentary

One of the key premises of this blog is that the texts of the liturgy in general - and the Benedictine Office in particular - are not simply random or mere mechanistic assemblies of texts designed to suit the convenience of their users, but rather carefully constructed spiritual edifices, intended to convey, whether we realise it explicitly or not, deep meanings. 

Some psalms are rather easier to interpret in this regard than others - the reasons for the use of  Psalm 2 in the Christmas liturgy, for example, is reasonably obvious.  The psalm was also used as a responsory on the Sundays after Epiphany in Rome (preserving one of the 'old Roman' chants, presumably because of its connection both to the Incarnation and Christ's kingship, key themes of the season.

Some of the deeper meanings of the psalms though, particularly when we read them in the context of the liturgy, require us to recover the mindset of those who decided on their positioning, requiring the use of Patristic methods of interpretation.

Psalm 2 and Benedictine spirituality

So why, then, does St Benedict allocate Psalm 2 to Monday Prime?

I noted in the introduction to this mini-series on Psalm 2 that the overarching themes of the psalm fit very well with that of the other psalms set for Prime across the week, such as God's constant scrutiny of us from above; Christ as the first and last, the essential foundation for the ascent through grace; and the kingship of Christ.

It is probably relevant too, that the psalm articulates the first of St Benedict's steps of humility, fear of the Lord.

Psalm 2 and the Incarnation

But the more fundamental reason for its use on Monday, I would suggest, lies in that verse used in the Christmas Introit, 'Thou art my son, this day have I begotten Thee'.

The Benedictine Office, I've previously argued, includes a weekly cycle around the life of Christ.

The idea that the liturgical week should involve a repeated remembrance of the key events in the life of Christ is first clearly articulated, as far as I can find, by Pope Innocent I, in a letter defending the Roman practice of fasting on Saturdays, written in 414 AD.  He said:

 If in fact we celebrate the Lord’s Day [Sunday] because of our Lord Jesus Christ’s resurrection—doing so not only at Easter but each week renewing the image of this feast—and if we fast on Friday because of the Lord’s suffering, then we should not omit Saturday which appears to be enclosed between a time of sorrow and a time of joy. In fact, it is evident that during these two days the apostles were in sorrow and hid themselves, doing so because of their fear of the Jews...This practice is to be observed each week so that the commemoration of this day be always observed...(trans Lawrence Johnson, Worship in the Early Church vol 3, pg 97)

In the case of the Office, the eighth century commentary by Amalarius of Metz (c 775-850) includes explanations of the texts for Lauds in relation to the day of the week in relation to the Roman Office, but it is the commentary on the Lauds (OT 'ferial') canticles by his contemporary, the great Benedictine Rabanus Maurus (780-856) that is perhaps most helpful for our purposes here.

Sunday's canticle (from Daniel 3), Maurus notes, refers to the work of creation. 

But there is another key Christological focus appropriate to the day -  aside from the Resurrection referred to by Pope Innocent - for on Sunday at Vespers, Psalm 109 proclaims the eternal generation of the son ('from the womb before the day-star have I begotten Thee').

On Monday (feria secunda), the emphasis shifts to the Incarnation, as Maurus summarises:

On Monday, truly the second day, the canticle of Isaiah, in which the coming of the Saviour and the sacrament of baptism is preached, is decreed to be said, because these are the beginning of our salvation. 

Psalm 2, it seems to me, is key to the development of that theme, and the separation of the two verses on Christ's generation (Psalms 109 and 2) between the two days serves to emphasize the distinction in the meaning of the respective verses.

I do hope you enjoyed this series and found it useful.  Comments, corrections or alternative interpretations are most welcome.

Put your trust in God - Psalm 2 v 13

c1700

Today the the last set of verse by verse notes on Psalm 2.

13	V/R/ NV	Cum exárserit in brevi ira ejus: * beáti omnes qui confídunt in eo.
	JH	cum exarserit post paululum furor eius beati omnes qui sperant in eum
	Sept	ὅταν ἐκκαυθῇ ἐν τάχει ὁ θυμὸς αὐτοῦ μακάριοι πάντες οἱ πεποιθότες ἐ{P'} αὐτῷ

 Cum (when) exárserit (it shall be/it has been enkindled) in brevi (in a short [time]) ira (anger) ejus (his): * beáti (blessed) omnes (all) qui (who) confídunt (they trust) in eo (in him). 

exardeo, arsi, arsum, ere 2, to kindle, to flame or break forth, break out

brevis, e With regard to time, short. With regard to number, small

confido, fisus sum, ere 3, to trust, to have or place confidence in.

DR	When his wrath shall be kindled in a short time, blessed are all they that trust in him.
Brenton	whensoever his wrath shall be suddenly kindled, blessed are all they that trust in him.
MD	For soon his wrath will be enkindled, Blessed are all that trust in Him
RSV	For his wrath is quickly kindled. Blessed are all who take refuge in him.
Cover	if his wrath be kindled, yea but a little. Blessed are all they that put their trust in him.
Knox	When the fire of his vengeance blazes out suddenly, happy are they who find their refuge in him.
Grail	for suddenly his anger will blaze. Blessed are they who put their trust in God.

The reference to a short time in this verse is generally interpreted as referring not to our individual punishment, but to the Second Coming: St Thomas Aquinas for example points to 1 Cor 15: In a moment, in the twinkling of an eye, at the last trumpet.  The message is, don't put off your repentance!

St Augustine notes that those who put their trust in God, on the other hand, who have served God with their whole heart, can have confidence that they will be blessed: 

That is, when the vengeance shall come which is prepared for the ungodly and for sinners, not only will it not light on those who put their trust in the Lord, but it will even avail for the foundation and exaltation of a kingdom for them. For he said not, When His anger shall be shortly kindled, safe are all they who put their trust in Him, as though they should have this only thereby, to be exempt from punishment; but he said, blessed; in which there is the sum and accumulation of all good things. 

Happy Epiphany!

Psalm 2: Quare fremuérunt Gentes

Vulgate	Douay Rheims
Quare fremuérunt Gentes: * et pópuli meditáti sunt inánia?	Why have the Gentiles raged, and the people devised vain things?
2  Astitérunt reges terræ, et príncipes convenérunt in unum * advérsus Dóminum, et advérsus Christum ejus.	The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ.
3  Dirumpámus víncula eórum: * et projiciámus a nobis jugum ipsórum.	Let us break their bonds asunder: and let us cast away their yoke from us.
4. Qui hábitat in cælis, irridébit eos: * et Dóminus subsannábit eos.	He that dwells in heaven shall laugh at them: and the Lord shall deride them.
5  Tunc loquétur ad eos in ira sua, * et in furóre suo conturbábit eos.	Then shall he speak to them in his anger, and trouble them in his rage.
6  Ego autem constitútus sum Rex ab eo super Sion montem sanctum ejus, * prædicans præcéptum ejus.	But I am appointed king by him over Sion, his holy mountain, preaching his commandment.
7  Dóminus dixit ad me: * Fílius meus es tu, ego hódie génui te.	The Lord has said to me: You are my son, this day have I begotten you.
8  Póstula a me, et dábo tibi Gentes hereditátem tuam, * et possessiónem tuam términos terræ.	Ask of me, and I will give you the Gentiles for your inheritance, and the utmost parts of the earth for your possession
9  Reges eos in virga férrea, * et tamquam vas fíguli confrínges eos.	You shall rule them with a rod of iron, and shall break them in pieces like a potter's vessel.
10  Et nunc, reges, intellígite: * erudímini, qui judicátis terram.	And now, O you kings, understand: receive instruction, you that judge the earth.
11  Servíte Dómino in timóre: * et exsultáte ei cum   tremóre.	Serve the Lord with fear: and rejoice unto him with trembling.
12  Apprehéndite disciplínam, nequándo irascátur Dóminus, * et pereátis de via justa.	Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.
13  Cum exárserit in brevi ira ejus: * beáti omnes qui confídunt in eo.	When his wrath shall be kindled in a short time, blessed are all they that trust in him.

And you can find some concluding comments on Psalm 2 here.

Practice obedience - Psalm 2 - v12

Hans Holbein the Elder - The Yorck Project

Continuing this series for the twelve days of Christmas on Psalm 2, today a look at the penultimate verse.

12	V	Apprehéndite disciplínam, nequándo irascátur Dóminus, * et pereátis de via justa.
	Rom/OR	adprehendite disciplinam  nequando irascatur Dominus et pereatis de via iusta
	NV	Apprehendite disciplinam, ne quando irascatur, et pereatis de via,
	JH	adorate pure ne forte irascatur et pereatis de via
	Sept	δράξασθε παιδείας μήποτε ὀργισθῇ κύριος καὶ ἀπολεῖσθε ἐξ ὁδοῦ δικαίας

Apprehéndite (Accept) disciplínam (correction), nequándo (lest) irascátur (he may be angry) Dóminus (the Lord) et (and) pereátis (you may be lost, subj) de (from) via (the way) justa (just) 

apprehendo, prehendi, prehensum, ere 3 to seize, take, lay hold of, embrace, understand, comprehend

disciplina, ae,  instruction, correction (2) discipline, chastening visitation (3) discernment, good judgment.

nequando, conj., (ne quando, for ne aliquando), lest, that not, lest at any time.

irascor, iratus sum, irasci (ira), to be angry or wrathful. (1) Of God. (2) Of men

pereo, ii, itum, ire, (1) to perish, come to naught, be lost. (2) to stray, be lost.

de +abl  from, away from, down from, out of 

via, ae,  a way, road, path, street. God's way, way of life,

justus, a, um  (1) Of God: just. (2) Of men: as a subst., a just man, the just.

DR	Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.
Brenton	Accept correction, lest at any time the Lord be angry, and ye should perish from the righteous way:
MD	Learn ye discipline…
RSV	kiss his feet, lest he be angry, and you perish in the way;
Cover	Kiss the Son, lest he be angry, and so ye perish from the right way,
Knox	Kiss the rod, do not brave his anger, and go astray from the sure path.
Grail	pay him your homage lest he be angry and you perish;

In the previous verses, the 'kings of the world' have been confronted with the knowledge of Christ.  In this verse, they are instructed to put virtue into practice, for, Thedoret of Cyrus notes:

Perfection, you see, requires not only the acquisition of knowledge of God; rather it is necessary as well to pursue the practice of virtue, and then with that to your credit you will travel by the sure path. 

St Augustine suggests that the first phrase of the verse means to understand and be instructed:

For to understand and be instructed, this is to lay hold of discipline. Still in that it is said, 'lay hold of', it is plainly enough intimated that there is some protection and defence against all things which might do hurt unless with so great carefulness it be laid hold of.

But it can also mean, accept the chastisements that come our way, for we can grow spiritually through them, as St Cyprian explains:

 And from Solomon we have received the mandates of wisdom, warning us: “My son, despise not thou the discipline of the Lord, nor faint when thou art rebuked of Him: for whom the Lord loveth He correcteth.” But if God rebukes whom He loves, and rebukes him for the very purpose of amending him, brethren also, and especially priests, do not hate, but love those whom they rebuke, that they may mend them; since God also before predicted by Jeremiah, and pointed to our times, when he said, “And I will give you shepherds according to my heart: and they shall feed you with the food of discipline.”

We should, of course live rightly not out of fear of punishment, but out of love.  Nonetheless, servile fear can be a necessary motivator, as St Augustine notes:

This is a great punishment, and dreaded by those who have had any perception of the sweetness of righteousness; for he who perishes from the way of righteousness, in much misery will wander through the ways of unrighteousness.

 Even kings, St Robert Bellarmine notes, should 'embrace obedience and be instructed with great fervour'.

Psalm 2: Quare fremuérunt Gentes

Vulgate	Douay Rheims
Quare fremuérunt Gentes: * et pópuli meditáti sunt inánia?	Why have the Gentiles raged, and the people devised vain things?
2  Astitérunt reges terræ, et príncipes convenérunt in unum * advérsus Dóminum, et advérsus Christum ejus.	The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ.
3  Dirumpámus víncula eórum: * et projiciámus a nobis jugum ipsórum.	Let us break their bonds asunder: and let us cast away their yoke from us.
4. Qui hábitat in cælis, irridébit eos: * et Dóminus subsannábit eos.	He that dwells in heaven shall laugh at them: and the Lord shall deride them.
5  Tunc loquétur ad eos in ira sua, * et in furóre suo conturbábit eos.	Then shall he speak to them in his anger, and trouble them in his rage.
6  Ego autem constitútus sum Rex ab eo super Sion montem sanctum ejus, * prædicans præcéptum ejus.	But I am appointed king by him over Sion, his holy mountain, preaching his commandment.
7  Dóminus dixit ad me: * Fílius meus es tu, ego hódie génui te.	The Lord has said to me: You are my son, this day have I begotten you.
8  Póstula a me, et dábo tibi Gentes hereditátem tuam, * et possessiónem tuam términos terræ.	Ask of me, and I will give you the Gentiles for your inheritance, and the utmost parts of the earth for your possession
9  Reges eos in virga férrea, * et tamquam vas fíguli confrínges eos.	You shall rule them with a rod of iron, and shall break them in pieces like a potter's vessel.
10  Et nunc, reges, intellígite: * erudímini, qui judicátis terram.	And now, O you kings, understand: receive instruction, you that judge the earth.
11  Servíte Dómino in timóre: * et exsultáte ei cum   tremóre.	Serve the Lord with fear: and rejoice unto him with trembling.
12  Apprehéndite disciplínam, nequándo irascátur Dóminus, * et pereátis de via justa.	Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.
13  Cum exárserit in brevi ira ejus: * beáti omnes qui confídunt in eo.	When his wrath shall be kindled in a short time, blessed are all they that trust in him.

And for notes on the final verse of Psalm 2, continue on here.

Psalm 2: 11 Work out your salvation in fear and trembling

Today's verse of Psalm 2 is particularly important, not least because St Benedict cites it in chapter 19 of the Rule on our proper comportment when saying the Divine Office.  Possibly for that reason it also features as the antiphon for the psalm at Monday Prime.

11	V/R/NV/JH	Servíte Dómino in timóre: * et exsultáte ei cum tremóre.
	Sept	δουλεύσατε τῷ κυρίῳ ἐν φόβῳ καὶ ἀγαλλιᾶσθε αὐτῷ ἐν τρόμῳ

Servíte (serve) Dómino (to the Lord) in timóre (fear): * et (and) exsultáte (rejoice) ei (to him) cum (with) tremóre (tembling)

servio, ivi, itum, ire  to serve, worship, to obey, do service to.

Dominus, i, m. a master, lord, ruler, owner, possessor

timor, oris, m. (1) fear. (2) an object of fear.

exsulto, avi, atum, are , prop., to spring, leap, or jump up; to exult, to rejoice exceedingly.

tremor, oris, m. trembling

DR	Serve the Lord with fear: and rejoice to him with trembling
Brenton	Serve the Lord with fear, and rejoice in him with trembling.
MD	Serve ye the Lord in fear, and rejoice before Him with trembling
RSV	Serve the LORD with fear, with trembling
Cover	Serve the Lord in fear, and rejoice unto him with reverence.
Knox	Tremble, and serve the Lord, rejoicing in his presence, but with awe in your hearts.
Grail	serve the Lord with awe and trembling,

St Benedict 

St Benedict cites this verse to instruct us on how we should be behave when saying the Office:

WE believe that God is present everywhere and that the eyes of the Lord in every place behold the good and the evil; but let us especially believe this without any doubt when we are assisting at the Divine Office. Therefore let us ever remember the words of the prophet: Serve ye the Lord in fear; and again, Sing ye wisely; and, I will sing to thee in the sight of the angels.  Let us then consider how we ought to behave ourselves in the presence of God and his angels, and so sing the psalms that mind and voice may be in harmony. (Chapter 19)

Cassiodorus' commentary on the psalm fits nicely with this take on the verse, seeing as pointing to the need to apply ourselves to our tasks with care:

A short but full warning, through which we serve the Lord God with the fear of love, for just as careless complacency incurs faults, so loving fear always keeps sins at bay.

Fear vs rejoicing

This verse presents us with an odd juxtaposition: on the one hand we are enjoined to serve God with fear and trembling; on the other to rejoice.  So which is it?

St John Chrysostom highlights the fear and trembling side of the equation, seeing the verse as an injunction against 'unreasonable laughter', jesting and so forth.  The saint, he says, out to be gentle, meek, sorrowful, mournful, contrite'.

St Augustine, on the other hand, sees the injunction to rejoice as a reminder that we shouldn't be too sorrowful about our fear of the Lord:

Very excellently is rejoice added, lest serve the Lord with fear should seem to tend to misery. 

The verse is a warning not to go too far in our exuberance, he suggests, less we fall into the sin of pride, but ultimately we rejoice because we look to our future happiness in heaven:

But again, lest this same rejoicing should run on to unrestrained inconsiderateness, there is added with trembling, that it might avail for a warning, and for the careful guarding of holiness. It can also be taken thus, And now you kings understand; that is, And now that I am set as King, be not sad, kings of the earth, as if your excellency were taken from you, but rather understand and be instructed. For it is expedient for you, that you should be under Him, by whom understanding and instruction are given you. And this is expedient for you, that you lord it not with rashness, but that you serve the Lord of all with fear, and rejoice in bliss most sure and most pure, with all caution and carefulness, lest you fall therefrom into pride.

The point, Cassiodorus argues, is that holy fear 'leads not to wretchedness but joy', yet it would be easy for joy to turn into negligence, so both emotions are needed to appropriately convey our proper sense of reverence for the divine.

Psalm 2: Quare fremuérunt Gentes

Vulgate	Douay Rheims
Quare fremuérunt Gentes: * et pópuli meditáti sunt inánia?	Why have the Gentiles raged, and the people devised vain things?
2  Astitérunt reges terræ, et príncipes convenérunt in unum * advérsus Dóminum, et advérsus Christum ejus.	The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ.
3  Dirumpámus víncula eórum: * et projiciámus a nobis jugum ipsórum.	Let us break their bonds asunder: and let us cast away their yoke from us.
4. Qui hábitat in cælis, irridébit eos: * et Dóminus subsannábit eos.	He that dwells in heaven shall laugh at them: and the Lord shall deride them.
5  Tunc loquétur ad eos in ira sua, * et in furóre suo conturbábit eos.	Then shall he speak to them in his anger, and trouble them in his rage.
6  Ego autem constitútus sum Rex ab eo super Sion montem sanctum ejus, * prædicans præcéptum ejus.	But I am appointed king by him over Sion, his holy mountain, preaching his commandment.
7  Dóminus dixit ad me: * Fílius meus es tu, ego hódie génui te.	The Lord has said to me: You are my son, this day have I begotten you.
8  Póstula a me, et dábo tibi Gentes hereditátem tuam, * et possessiónem tuam términos terræ.	Ask of me, and I will give you the Gentiles for your inheritance, and the utmost parts of the earth for your possession
9  Reges eos in virga férrea, * et tamquam vas fíguli confrínges eos.	You shall rule them with a rod of iron, and shall break them in pieces like a potter's vessel.
10  Et nunc, reges, intellígite: * erudímini, qui judicátis terram.	And now, O you kings, understand: receive instruction, you that judge the earth.
11  Servíte Dómino in timóre: * et exsultáte ei cum   tremóre.	Serve the Lord with fear: and rejoice unto him with trembling.
12  Apprehéndite disciplínam, nequándo irascátur Dóminus, * et pereátis de via justa.	Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.
13  Cum exárserit in brevi ira ejus: * beáti omnes qui confídunt in eo.	When his wrath shall be kindled in a short time, blessed are all they that trust in him.

And for notes on verse 12 of the psalm, continue on here.