Holy week and the Benedictine Office pt 2 - The Easter Vigil and the weekly Sunday Resurrection Vigil

Over the next few days, we trace, in the liturgy, Our Lord's final days on earth, and above all, look forward to the Resurrection. But, as I suggested in my previous post, it is worth keeping in mind that the early Christians regularly retraced these events each week.  

The weekly cycle of the life of Our Lord

No where was this more true than in Rome, as Pope Innocent I (401/2 - 417), in a famous letter to Bishop Decentius of Gubbio, advocating for some of Rome's unique liturgical practices, makes clear:

...If in fact we celebrate the Lord's Day 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. In any case, there can be no doubt that their fasting during these two days has been remembered to such an extent that, according to the Church's tradition, the sacraments are no celebrated during these two days.  This practice is to be observed each week so that the commemoration of this day be always observed....On Friday the Lord suffered his passion and went to the nether world in order to rise on the third day, thereby restoring joy after the sadness of the preceding two days...Those who rejoiced on the Lord's day, desired not only that this day be very festive, but also that it should be repeated each week...(trans Lawrence J Johnson, worship in the Early Church, vol 3).

The Divine Office also reflects this idea, particularly with the longer, more elaborate Vigil Office, or Matins, of Sunday.

Benedictine vs Roman Sunday Matins

It has long been argued that the Benedictine Office was largely based on the Roman Office.  

When it comes to Sunday Matins, however, the liturgists have long conceded that the more likely influence is the Jerusalem weekly 'Resurrection Vigil' first described by the fourth century Western pilgrim Egeria.

The Roman Sunday Office as it stood in the ninth century, it should be noted, consisted of an invitatory hymn (Ps 94) plus eighteen psalms, nine readings and nine responsories, with no hymns whatsoever.

The sixth century Benedictine Sunday Matins, by contrast, retained its standard form of two invitatory psalms and a hymn; and two nocturns consisting of six psalms each.  But it adds to that an extra Nocturn consisting of three canticles; as well as having four readings and responsories in each nocturn; the Te Deum; a Gospel reading; and the hymn Te decet laus.

There are indeed good reasons for thinking that many of these elements originated in the overnight vigil section of the extremely influential Jerusalem Resurrection Office (which had a set of rotating Resurrection Gospels): the psalms of Saturday Vespers in the Benedictine Office seems to mirror the 'antiphon' of psalms used at Vespers in the Jerusalem office; the use of canticles and the twelve psalm structure of Benedictine Matins are both features of the Jerusalem Office, as is the inclusion of a Gospel reading.

The psalms of Benedictine Sunday Matins

Perhaps the most intriguing feature of Benedictine Matins though, is that St Benedict starts the week at Sunday Matins with Psalm 20, not Psalm 1 as you would expect (and is the Roman practice).

Although most commentators have dismissed this oddity as not having any particular meaning, I want to disagree.

One of the key features of a Vigil is that they typically recapitulate the events leading up to the event being celebrated: at Easter, of course, the Vigil starts with an account of the creation of the world, and works forward through salvation history.

The first three psalms of the Benedictine weekly resurrection Vigil, I want to suggest, are a recapitulation of the Triduum.

In particular, verse 2 of Psalm 20 (see below) says, 'Thou hast given him his heart’s desire'.

The Fathers, using the standard technique of interpreting the psalms in the light of the rest of Scripture, saw this as a reference to Luke 22:15's description of  the Last Supper.  St Augustine for example, commented:

You have given him the desire of his soul: He desired to eat the Passover, (Luke 22:15: And he said to them: With desire I have desired to eat this pasch with you, before I suffer) and to lay down his life when he would...

The Fathers, in other words, interpreted Christ's words as a deliberate quotation of the psalm, and as pointing to its fulfillment in the Last Supper.

Psalm 21, the quintessential suffering servant psalm, takes us to the Passion.

And Psalm 22, The Lord is my shepherd, with its reference to walking in the midst of the shadow of death, and the shepherd leading his flock to bounteous pasture and water, can arguably be interpreted as appropriate to the harrowing of hell on Holy Saturday.

With the fourth psalm of the set we reach the Resurrection, with Psalm 23's 'Lift up your gates, O princes, and be lifted up, O eternal gates: and the King of Glory shall enter in'.

But more on this and some of the other Office connections to the Triduum anon. 

 Psalm 20

Vulgate	Douay-Rheims
In finem. Psalmus David.	Unto the end. A psalm for David.
1 Dómine, in virtúte tua lætábitur rex: * et super salutáre tuum exsultábit veheménter.	In your strength, O Lord, the king shall joy; and in your salvation he shall rejoice exceedingly.
2  Desidérium cordis ejus tribuísti ei: * et voluntáte labiórum ejus non fraudásti eum.	3 You have given him his heart's desire: and have not withholden from him the will of his lips.
3  Quóniam prævenísti eum in benedictiónibus dulcédinis: * posuísti in cápite ejus corónam de lápide pretióso.	4 For you have prevented him with blessings of sweetness: you have set on his head a crown of precious stones.
4  Vitam pétiit a te: * et tribuísti ei longitúdinem diérum in sæculum, et in sæculum sæculi.	5 He asked life of you: and you have given him length of days for ever and ever.
5  Magna est glória ejus in salutári tuo: * glóriam et magnum decórem impónes super eum.	6 His glory is great in your salvation: glory and great beauty shall you lay upon him.
6  Quóniam dabis eum in benedictiónem in sæculum sæculi: * lætificábis eum in gáudio cum vultu tuo.	7 For you shall give him to be a blessing for ever and ever: you shall make him joyful in gladness with your countenance.
7  Quóniam rex sperat in Dómino: * et in misericórdia Altíssimi non commovébitur.	8 For the king hopes in the Lord: and through the mercy of the most High he shall not be moved
8  Inveniátur manus tua ómnibus inimícis tuis: * déxtera tua invéniat omnes, qui te odérunt.	9 Let your hand be found by all your enemies: let your right hand find out all them that hate you.
9  Pones eos ut clíbanum ignis in témpore vultus tui: * Dóminus in ira sua conturbábit eos, et devorábit eos ignis.	10 You shall make them as an oven of fire, in the time of your anger: the Lord shall trouble them in his wrath, and fire shall devour them.
10  Fructum eórum de terra perdes: * et semen eórum a fíliis hóminum.	11 Their fruit shall you destroy from the earth: and their seed from among the children of men.
11  Quóniam declinavérunt in te mala: * cogitavérunt consília, quæ non potuérunt stabilíre.	12 For they have intended evils against you: they have devised counsels which they have not been able to establish.
12  Quóniam pones eos dorsum: * in relíquiis tuis præparábis vultum eórum.	13 For you shall make them turn their back: in your remnants you shall prepare their face.
13  Exaltáre, Dómine, in virtúte tua: * cantábimus et psallémus virtútes tuas.	14 Be exalted, O Lord, in your own strength: we will sing and praise your power.

The 'monastic' last psalms of Vespers - Sunday Psalm 112

The first half of Psalm 112 on Sunday focuses on the duty of praising the Lord 'from the rising of the sun to its going down', offering the perpetual praise of God above all in the liturgy that is surely the prime duty of a religious in the Benedictine tradition.  

The final three verses though are also relevant to the idea of the monastic life, pointing to the reward awaiting the religious for their commitment to humility, and their legacy in the countless number of spiritual children that have been held up through their efforts.

Vulgate	Douay-Rheims
Alleluja.
1 Laudáte, púeri, Dóminum: * laudáte nomen Dómini.	Praise the Lord, you children: praise the name of the Lord
2  Sit nomen Dómini benedíctum, * ex hoc nunc, et usque in sæculum.	2 Blessed be the name of the Lord, from henceforth now and for ever.
3  A solis ortu usque ad occásum, * laudábile nomen Dómini.	3 From the rising of the sun unto the going down of the same, the name of the Lord is worthy of praise.
4  Excélsus super omnes gentes Dóminus, * et super cælos glória ejus.	4 The Lord is high above all nations; and his glory above the heavens.
5  Quis sicut Dóminus, Deus noster, qui in altis hábitat, * et humília réspicit in cælo et in terra?	5 Who is as the Lord our God, who dwells on high: 6 And looks down on the low things in heaven and in earth?
6  Súscitans a terra ínopem, * et de stércore érigens páuperem:	7 Raising up the needy from the earth, and lifting up the poor out of the dunghill:
7  Ut cóllocet eum cum princípibus, * cum princípibus pópuli sui.	8 That he may place him with princes, with the princes of his people.
8  Qui habitáre facit stérilem in domo, * matrem filiórum lætántem.	9 Who makes a barren woman to dwell in a house, the joyful mother of children.

 The pure praise of God 

Three of the last psalms of Vespers during the week focus on the Divine Office, the prime duty of the religious.

Psalm 112, the first of the set, reminds us that the duty of worship of God is eternal: it is the work of heaven.  

Indeed, St John Chrysostom's commentary uses a text variant for the psalm's opening line: instead of saying 'Praise the Lord O ye servants', he has 'Praise the Lord all ye angels', and comments 'So it is necessary to become an angel and give praise this way.' The monastic life, is of course, often described as the angelic life as far as it is possible to live in on earth.

St John though, goes on to explain that giving praise involves more than just the singing of the Office: rather it must involve the harmonisation of our life with what we are saying, and our unity with each other:

 Consequently, let us not take this praise lightly; instead, let our life give voice to it before our mouth, let our morals give vent to it before our tongue. In this way we are able to give praise to God even while remaining silent; in this way even when we speak we make music in harmony with our life. It is not only this we can see from the psalm, however, but also his conducting everyone in harmony and forming a complete chorus: he is addressing not one or two persons but the people as a whole. To lead us on to concord and love, Christ bade our prayers be made together when we pray and be recited by the whole Church as coming from one person.

On spiritual children

St Gregory of Nyssa's tract On virginity cites the last verse of this psalm in his explanation of the spiritual gifts bought forth by the adoption of a life of virginity:

...That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.  We know too that the flesh is subject to death because of sin, but the Spirit of God is both incorruptible, and life-giving, and deathless.  Every one knows that the propagation of mortal frames is the work which the intercourse of the sexes has to do; whereas for those who are joined to the Spirit, life and immortality instead of children are produced by this latter intercourse; and the words of the Apostle beautifully suit their case, for the joyful mother of such children as these shall be saved in child-bearing; as the Psalmist in his divine songs thankfully cries, He makes the barren woman to keep house, and to be a joyful mother of children.  Truly a joyful mother is the virgin mother who by the operation of the Spirit conceives the deathless children...

The life of the virgin, St Gregory explains, acts as a barrier to death, as the life of Our Lady makes clear, and brings forth 'wisdom and righteousness, and sanctification and redemption too'.

Psalm 25: Overview

Psalm 25 is said on Sundays at Matins in the Benedictine Office., but its most familiar verse comes from the use of verses 6-12 in the Ordinary of the Mass, at the lavabo.

St Alphonsus Liguori summarised it as follows:

This psalm teaches all those that are unjustly persecuted what virtues they should practise during their trial. Moreover, it makes and explains in detail what are the dispositions with which we should approach the altar, whether to communicate or to offer the holy Sacrifice.

 Psalm 25

Vulgate	Douay-Rheims
In finem. Psalmus David.	Unto the end, a psalm for David
Júdica me, Dómine, quóniam ego in innocéntia mea ingréssus sum: * et in Dómino sperans non infirmábor	Judge me, O Lord, for I have walked in my innocence: and I have put my trust in the Lord, and shall not be weakened.
Proba me, Dómine, et tenta me: * ure renes meos et cor meum.	Prove me, O Lord, and try me; burn my reins and my heart.
Quóniam misericórdia tua ante óculos meos est: * et complácui in veritáte tua.	For your mercy is before my eyes; and I am well pleased with your truth.
Non sedi cum concílio vanitátis: * et cum iníqua geréntibus non introíbo.	I have not sat with the council of vanity: neither will I go in with the doers of unjust things.
Odívi ecclésiam malignántium: * et cum ímpiis non sedébo.	I have hated the assembly of the malignant; and with the wicked I will not sit.
Lavábo inter innocéntes manus meas: * et circúmdabo altáre tuum, Dómine.	I will wash my hands among the innocent; and will compass your altar, O Lord:
Ut áudiam vocem laudis: * et enárrem univérsa mirabília tua.	That I may hear the voice of your praise: and tell of all your wondrous works.
Dómine, diléxi decórem domus tuæ: * et locum habitatiónis glóriæ tuæ.	I have loved, O Lord, the beauty of your house; and the place where your glory dwells.
Ne perdas cum ímpiis, Deus, ánimam meam, * et cum viris sánguinum vitam meam.	Take not away my soul, O God, with the wicked: nor my life with bloody men:
In quorum mánibus iniquitátes sunt: * déxtera eórum repléta est munéribus.	In whose hands are iniquities: their right hand is filled with gifts.
Ego autem in innocéntia mea ingréssus sum: * rédime me, et miserére mei.	But as for me, I have walked in my innocence: redeem me, and have mercy on me.
Pes meus stetit in dirécto: * in ecclésiis benedícam te, Dómine	My foot has stood in the direct way: in the churches I will bless you, O Lord.

Scriptural and liturgical uses of the psalm

NT references	Mt 27:34 (6)
RB cursus	Sunday Matins
Monastic/(Roman) feasts etc	Sunday Matins (Post Tridentine: Wednesday Prime)
Roman post 1911	1911-62: Wednesday Prime . 1970:
Mass propers (EF)	Ordinary of the Mass (6-12); Lent 2 Monday, IN (1, 11-12); Passion Wednesday, CO (6-7)

Psalm 27 - Overview

Just to continue my process of putting at least marker post for each psalm, including information on its liturgical uses, some brief notes on Psalm 27, which is said at Sunday Matins in the Benedictine office, presumably because of its references to the Resurrection, also the reason for its use in Matins of Easter Day.

St Augustine, in his commentary on it, suggested that this is the prayer of Christ himself in the Passion, predicting his Resurrection.

But as St Alphonsus Liguori commented, it is readily applicable to each of us:

David, in the midst of persecutions, implores the help of God, and foretells his triumph. There is not one among the faithful who cannot apply this psalm to himself in view of the temptations and perils of which his life here upon earth is so full.

The text of the psalm

Vulgate	Douay-Rheims
Psalmus ipsi David.	A psalm for David himself.

Ad te, Dómine, clamábo, Deus meus, ne síleas a me: * nequándo táceas a me, et assimilábor descendéntibus in lacum.	Unto you will I cry, O Lord: O my God, be not silent to me: lest if you be silent to me, I become like them that go down into the pit.
Exáudi, Dómine, vocem deprecatiónis meæ dum oro ad te: * dum extóllo manus meas ad templum sanctum tuum.	Hear, O Lord, the voice of my supplication, when I pray to you; when I lift up my hands to your holy temple.
Ne simul trahas me cum peccatóribus: * et cum operántibus iniquitátem ne perdas me.	Draw me not away together with the wicked; and with the workers of iniquity destroy me not:
Qui loquúntur pacem cum próximo suo, * mala autem in córdibus eórum.	Who speak peace with their neighbour, but evils are in their hearts.
Da illis secúndum ópera eórum, * et secúndum nequítiam adinventiónum ipsórum.	Give them according to their works, and according to the wickedness of their inventions.
Secúndum ópera mánuum eórum tríbue illis, * redde retributiónem eórum ipsis.	According to the works of their hands give to them: render to them their reward.
Quóniam non intellexérunt ópera Dómini, et in ópera mánuum eius * déstrues illos, et non ædificábis eos.	Because they have not understood the works of the Lord, and the operations of his hands: you shall destroy them, and shall not build them up.
Benedíctus Dóminus, * quóniam exaudívit vocem deprecatiónis meæ.	Blessed be the Lord, for he has heard the voice of my supplication.
Dóminus adiútor meus, et protéctor meus: * in ipso sperávit cor meum et adiútus sum.	The Lord is my helper and my protector: in him has my heart confided, and I have been helped
Et reflóruit caro mea: * et ex voluntáte mea confitébor ei.	And my flesh has flourished again, and with my will I will give praise to him.
Dóminus fortitúdo plebis suæ: * et protéctor salvatiónum Christi sui est.	The Lord is the strength of his people, and the protector of the salvation of his anointed.
Salvum fac pópulum tuum, Dómine, et bénedic hereditáti tuæ, * et rege eos, et extólle illos usque in ætérnum.	Save, O Lord, your people, and bless your inheritance: and rule them and exalt them forever.
Glória Patri, et Fílio, * et Spirítui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost.
Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.	As it was in the beginning, is now, and ever shall be, world without end. Amen.

Scriptural and liturgical uses

NT references	Rev 2012ff; Rev 22:12 (5-6)
RB cursus	Sunday Matins II, 2
Monastic/(Roman) feasts etc	Easter
Roman pre 1911	Monday Matins
Roman post 1911	1911-62: Monday Terce . 1970:
Mass propers (EF)	Lent 2 Wednesday (1, 12); Lent 3 Friday GR (1, 9); PP 6, IN (1, 9, 12); PP 11 (1, 9)

The trials of Christ - Psalm 119 (Gradual Psalm No 1)

Coter Mocking of Christ

The first group of five Gradual psalms is offered devotionally for the souls in purgatory.

It invites us to remember that the dwellers in this world - and also those in purgatory - are still living in exile from our true home, and to cultivate a longing for our heavenly home.   It teaches us that a key step for our spiritual progress is to detach ourselves from earthly things and remember that our true hope is not the extension of this life, but to dwell in heaven.

The Gradual psalms are often conceptualised as representing each of the steps of the temple, steps on the staircase to the heavenly temple.  Cassiodorus summarises this first step as teaching us the "loathing of the world, after which there is haste to attain zeal for all the virtues".  A more positive way of putting it lies in the Gospel injunction to be in the world but not of it, to cultivate the realisation that our true home is heaven, and we must actively set out on the journey towards it (verse 5).

Psalm 119: Ad Dominum cum tribularer clamavi

Vulgate	Douay-Rheims
1  Ad Dóminum cum tribulárer clamávi: * et exaudívit me.	In my trouble I cried to the Lord: and he heard me.
2  Dómine, líbera ánimam meam a lábiis iníquis, * et a lingua dolósa.	2 O Lord, deliver my soul from wicked lips, and a deceitful tongue.
3  Quid detur tibi, aut quid apponátur tibi * ad linguam dolósam?	3 What shall be given to you, or what shall be added to you, to a deceitful tongue?
4  Sagíttæ poténtis acútæ, * cum carbónibus desolatóriis	4 The sharp arrows of the mighty, with coals that lay waste.
5  Heu mihi, quia incolátus meus prolongátus est: habitávi cum habitántibus Cedar: * multum íncola fuit ánima mea.	5 Woe is me, that my sojourning is prolonged! I have dwelt with the inhabitants of Cedar: 6 My soul has been long a sojourner.
6  Cum his, qui odérunt pacem, eram pacíficus: * cum loquébar illis, impugnábant me gratis.	7 With them that hated peace I was peaceable: when I spoke to them they fought against me without cause.

Liturgical context

The first of the Gradual psalms, Psalm 119 features in many different liturgical contexts.  In the older forms of the Roman Office it is said on Monday at Vespers.  It is used in the Vespers of the Office of the Dead.  And it is said at Vespers during the Sacred Triduum.

NT references	-
RB cursus	Terce during the week+AN 1824 (v1)
Monastic feasts etc	Gradual Psalms; Vespers of Triduum Vespers of the Office of the Dead; Vespers of female saints LOOL Terce AN 2356 92); 2008 (7)
Responsories	-
Roman pre 1911	Monday Vespers
Roman post 1911	1911-62: Monday Vespers . 1970:
Mass propers (EF)	Lent 2 Friday, GR (1-2); Post-Pentecost 2, GR (1-2)

In the Benedictine Office it is the first psalm of Terce from Tuesday to Saturday.  Why that hour?  In St John's Gospel, Terce, the third hour, is associated with Christ's appearances before Herod and Pilate; he ascends the cross at around the sixth hour: St Augustine tells us that at the third hour, the crowd crucified Jesus with their tongues, as they called out their condemnations.

There are several Patristic references to these events as the reason for prayer at the third hour, and I think a strong case can be made that St Benedict's psalm selection is intended to give the hour a programmatic focus.

On Sunday after all, the sections of Psalm 118 set for Terce also provide extensive references to 'the snares of sinners' and the 'malice of evil men', and to the humbling of the speaker; in the first stanza of the hour, the speaker says he 'stands unafraid to observe your commandments'.  And the final stanza set for Sunday Terce refers to 'the place of my pilgrimage', making a nice link to this psalm's decision to set out on the journey.

Monday Terce similarly echoes these sentiments: the speaker states that 'the wicked are laying snares for me'; it refers again to those lying tongues, saying, 'All the sinners of the world I regard as liars'.  Above all, it includes the 'Suscipe' verse used in the monastic profession ceremony, where the monk agrees to 'share by patience in the sufferings of Christ' (Prologue to the Rule of St Benedict).

In the world but not of it

In this light, the psalm has an ongoing relevance to us: each time we say it, we are invited to start afresh on our pilgrimage towards our true home.  It also reminds us to keep Christ in front of us as our model of humility in conducting ourselves in the face of our enemies and those who surround us in a world increasingly hostile to the faith.

Patrick Reardon, in Christ in the Psalms (Consiliar Press, 2011), suggests that 1 Peter is essentially a commentary on this psalm.  Addressed to the dispersed 'exile' Christians, St Peter calls the members of the Church 'sojourners'  - strangers and pilgrims - in this world (1:1; 1:6; 2:11) who must endure the reproaches of outsiders, silencing them with our good deeds (2:15).

St Peter urges us to return peace for enmity (verse 6), following the model of Christ:

"For unto this are you called: because Christ also suffered for us, leaving you an example that you should follow his steps.  Who did no sin, neither was guile found in his mouth. Who, when he was reviled, did not revile: when he suffered, he threatened not: but delivered himself to him that judged him unjustly." (2:21-23)

But my current favourite take on the psalm is that of Josh Moody in his book Journey to Joy The psalms of Ascent (Crossway, 2013).  He is a protestant writer, and his take on it doesn't make much allusion to the tradition.

But I think he captures the sense of the psalm very nicely when he discusses the profound effects on us of that lying tongue: when people say things that are unkind, nasty and untrue about us our wounds can be just as real as a physical wound, particularly when we encounter that funny change in atmosphere when you walk into a room, that subtle change in attitude that results from slander being spread about us.  He sees in the psalm the sense of helplessness we feel when we don't know exactly what has been said, or how to counter it.

Moody's solution to that feeling of being trapped, of not knowing how to get out of the box is to suggest that we pray; tell our pain to God using this psalm and place ourselves in his hands.  He points to the need for us to embark on 'the journey of  forgiveness'.

That is all helpful advice, but I think we should add to this that instead of trying to conform to the world's standards and expect justice and truth to prevail in this life, we have to accept the way of the Cross.  In the end, this life is but a short interval in the face of eternity, and the only journey that really counts is the journey towards the heavenly Jerusalem.

We should always remember that we are never truly alone on this journey.  We are following in the footsteps of Christ as we make this spiritual ascent, and aided by the grace flowing from his sacred wounds.   And through our prayers we bring with us the souls in purgatory, who in turn will pray for us once they reach the promised land.





I've previously provided notes on this psalm in the context of the Office of the Dead.

You can also find more detailed notes on it through the following links:

Introduction to Psalm 119
Notes on the verses

Or, you can go on to Psalm 120.

Psalm 62 - Watching at the break of day

Psalm 62 - Sunday Lauds

Vulgate	Douay-Rheims
Psalmus David, cum esset in deserto Idumææ.	A psalm of David while he was in the desert of Edom.
1 Deus, Deus meus, * ad te de luce vígilo.	O my God, to you do I watch at break of day.
2  Sitívit in te ánima mea, * quam multiplíciter tibi caro mea.	For you my soul has thirsted; for you my flesh, O how many ways!
3  In terra desérta, et ínvia, et inaquósa: * sic in sancto appárui tibi, ut vidérem virtútem tuam, et glóriam tuam	3 In a desert land, and where there is no way, and no water: so in the sanctuary have I come before you, to see your power and your glory.
4  Quóniam mélior est misericórdia tua super vitas: * lábia mea laudábunt te.	4 For your mercy is better than lives: you my lips will praise.
5  Sic benedícam te in vita mea: * et in nómine tuo levábo manus meas.	5 Thus will I bless you all my life long: and in your name I will lift up my hands.
6  Sicut ádipe et pinguédine repleátur ánima mea: * et lábiis exsultatiónis laudábit os meum.	6 Let my soul be filled as with marrow and fatness: and my mouth shall praise you with joyful lips.
7  Si memor fui tui super stratum meum, in matutínis meditábor in te: * quia fuísti adjútor meus.	7 If I have remembered you upon my bed, I will meditate on you in the morning: 8 Because you have been my helper.
8  Et in velaménto alárum tuárum exsultábo, adhæsit ánima mea post te: * me suscépit déxtera tua.	And I will rejoice under the covert of your wings: 9 My soul has stuck close to you: your right hand has received me.
9  Ipsi vero in vanum quæsiérunt ánimam meam, introíbunt in inferióra terræ: * tradéntur in manus gládii, partes vúlpium erunt.	10 But they have fought my soul in vain, they shall go into the lower parts of the earth: 11 They shall be delivered into the hands of the sword, they shall be the portions of foxes.
10  Rex vero lætábitur in Deo, laudabúntur omnes qui jurant in eo: * quia obstrúctum est os loquéntium iníqua.	12 But the king shall rejoice in God, all they shall be praised that swear by him: because the mouth is stopped of them that speak wicked things.

The second variable psalm of Sunday Lauds, Psalm 62, is often regarded as the quintessential Lauds hymn due in particular to its opening line - in many other forms of the Office including the Roman it is (or was) said every day at this hour.

One of the puzzles about its place in St Benedict's Office though, is why it is placed after Psalm 117 rather than before it.  One possibility perhaps is that its imagery provides horizontal links to the other second variable psalms of Lauds.  In particular, the image of God protecting us with his wings also occurs in Psalms 35 and 56, and it contains a reference to at least one of the elements alluded to in all but one of these psalms, namely truth and mercy.

St Augustine provides a nice commentary on the title of the psalm that I think nicely captures the essence of the psalm:

This psalm has the title, For David himself, when he was in the desert of Idumæa. By the name of Idumæa is understood this world. For Idumæa was a certain nation of men going astray, where idols were worshipped. 

In no good sense is put this Idumæa. If not in a good sense it is put, it must be understood that this life, wherein we suffer so great toils, and wherein to so great necessities we are made subject, by the name of Idumæa is signified. Even here is a desert where there is much thirst, and you are to hear the voice of One now thirsting in the desert. 

But if we acknowledge ourselves as thirsting, we shall acknowledge ourselves as drinking also. For he that thirsts in this world, in the world to come shall be satisfied, according to the Lord's saying, Blessed are they that hunger and thirst after righteousness, for the same shall be satisfied. 

Therefore in this world we ought not to love fullness. Here we must thirst, in another place we shall be filled. But now in order that we may not faint in this desert, He sprinkles upon us the dew of His word, and leaves us not utterly to dry up, so that there should not be in our case any seeking of us again, but that we may so thirst as that we may drink. But in order that we may drink, with somewhat of His Grace we are sprinkled: nevertheless we thirst. And what says our soul to God?

You can find my previous notes on this psalm here and the next part in this series here.

Scriptural and liturgical uses of the psalm

NT references	Jn 19:28 (2); Eph 4: 9 (9); Rom 3:19 (10)
RB cursus	Sunday Lauds
Monastic feasts etc	Festal Lauds; All Souls/Lauds of Dead
Roman pre 1911	Daily at Lauds
Roman post 1911	1911-62:  Sunday Lauds. 1970: Sunday MP omitting vv1-0-12
Mass propers (EF)	Eastertide 2, OF 1, 5: