The last psalms of Vespers: Psalm 132 on Tuesdays

This week, by way of a wrap of this Lent series of psalm notes, I want, this week, to come back to a point I made much earlier concerning the the selection of the last psalm of each day at Vespers.

All of these, I want to suggest, all have a focus on aspects of the monastic vocation, but each of which also have broader implications for all of us, as we prepare for Easter.

I want to start with the most explicit connection between the monastic life and the last psalms of the hour, which is Psalm 132 said on Tuesday, whose opening words about brethren living in unity have long been interpreted as referring to the monastic life.

Psalm 132

Here is the text of the psalm:

Vulgate	Douay-Rheims
Canticum graduum David.	A gradual canticle of David.
Ecce quam bonum, et quam jucúndum * habitáre fratres in unum.	Behold how good and how pleasant it is for brethren to dwell together in unity:
2  Sicut unguéntum in cápite, * quod descéndit in barbam, barbam Aaron.	Like the precious ointment on the head, that ran down upon the beard, the beard of Aaron,
3  Quod descéndit in oram vestiménti ejus: * sicut ros Hermon, qui descéndit in montem Sion.	which ran down to the skirt of his garment: As the dew of Hermon, which descends upon mount Sion.
4  Quóniam illic mandávit Dóminus benedictiónem, * et vitam usque in sæculum	For there the Lord has commanded blessing, and life for evermore.

The early church in Jerusalem as the model for monks

St Augustine in his Enarration on the Psalm, explains that the psalm is the very origin of the name for monks, from the Greek monos, or one:

For these same words of the Psalter, this sweet sound, that honeyed melody, as well of the mind as of the hymn, did even beget the Monasteries. By this sound were stirred up the brethren who longed to dwell together. This verse was their trumpet. It sounded through the whole earth, and they who had been divided, were gathered together. The summons of God, the summons of the Holy Spirit, the summons of the Prophets, were not heard in Judah, yet were heard through the whole world. They were deaf to that sound, amid whom it was sung; they were found with their ears open, of whom it was said, They shall see him, who were not told of him; they shall understand who heard not. 

...From the words of this Psalm was taken the name of Monks, that no one may reproach you who are Catholics by reason of the name...Since the Psalm says, Behold, how good and how pleasant is it, that brethren should dwell together in one, why then should we not call Monks so? For Monos is one. Not one in any manner, for a man in a crowd is one, but though he can be called one along with others, he cannot be Monos, that is, alone, for Monos means one alone. They then who thus live together as to make one man, so that they really possess what is written, one mind and one heart...,

He goes on to point to the model of the Jerusalem community described in Acts as the key model, a model also reflected in St Benedict's Rule.  The first Jewish converts, St Augustine explains:

they first dwelt together in unity; who sold all they had, and laid the price of their goods at the Apostles' feet, as is read in the Acts of the Apostles.  And distribution was made to each one as he had need, and none called anything his own, but they had all things common. And what is together in unity? They had, he says, one mind and one heart God-wards. So they were the first who heard, Behold how good and how pleasant is it, that brethren dwell together. They were the first to hear, but heard it not alone.

Oblates and others as dwellers in unity

We do not have to limit the meaning of the verse only to monks however, as St Cassiodorus' commentary on the psalm explains, arguing that 'to dwell in unity means maintaining the right path doctrinally and in doing good works:

...the dwelling which the Lord seeks, not that of an enclosing wall uniting our bodies, but that which joins together our souls in an alliance of piety.. His expression, brethren in unity, denotes those established under the one Father in the comradeship of faith, possessing as the Acts of the Apostles has it: One heart and one soul. Yet those too who wander through desert wastes dwell in unity, for though they seem to be separated physically, they are known to be undivided in the harmony of faith. 

May we all be unified in faith and good works this Easter.

Psalm 57: Overview

St Alphonsus Liguori describes this psalm simply as follows:

The prophet describes in this psalm the perverse conduct of the wicked, and shows the chastisement that God usually inflicts upon them.

Cassiodrous, however, gives a rather more expansive summary of it that helps explain, perhaps, why it has been excluded altogether from the Liturgy of the Hours:

The Lord Christ, who is our Saviour because of His powers and warnings, is seen to upbraid the Jews' wickedness in the first part of the psalm; whilst He is charging them with their deeds, we are being warned not to act similarly. In the second section He makes known the retribution they are to suffer, introducing most appropriate comparisons. In the third part is recounted the way in which the just receive correction from the vengeance exacted from sinners.

St Augustine points out, however, just how important the cocept of divine justice is:

The words which we have sung must be rather hearkened to by us, than proclaimed. For to all men as it were in an assemblage of mankind, the Truth cries, If truly indeed justice ye speak, judge right things, you sons of men. 

He points out that the law of God is written on our vry hearts; but so that men could not plead ignorance, they were given the written law:

For to what unjust man is it not an easy thing to speak justice? Or what man if questioned about justice, when he has not a cause, would not easily answer what is just? Inasmuch as the hand of our Maker in our very hearts has written this truth. That which to yourself you would not have done, do not do to another.  Of this truth, even before that the Law was given, no one was suffered to be ignorant, in order that there might be some rule whereby might be judged even those to whom Law had not been given. But because men, desiring those things which are without, even from themselves have become exiles, there has been given also a written law: not because in hearts it had not been written, but because you were a deserter from your heart, you are seized by Him that is everywhere, and to yourself within art called back.

The psalm, then, he suggests, should be read as a call to repentance:

Therefore the written law, what cries it, to those that have deserted the law written in their hearts? Return ye transgressors to the heart.   

The text of the psalm

Vulgate	Douay-Rheims
In finem, ne disperdas. David in tituli inscriptionem.	Unto the end, destroy not, for David, for an inscription of a title.
1 Si vere útique justítiam loquímini: * recta judicáte, fílii hóminum.	If in very deed you speak justice: judge right things, you sons of men.
2  Etenim in corde iniquitátes operámini: * in terra injustítias manus vestræ concínnant.	3 For in your heart you work iniquity: your hands forge injustice in the earth.
3  Alienáti sunt peccatóres a vulva, erravérunt ab útero: * locúti sunt falsa.	4 The wicked are alienated from the womb; they have gone astray from the womb: they have spoken false things.
4  Furor illis secúndum similitúdinem serpéntis: * sicut áspidis surdæ, et obturántis aures suas.	5 Their madness is according to the likeness of a serpent: like the deaf asp that stops her ears:
5  Quæ non exáudiet vocem incantántium: * et venéfici incantántis sapiénter.	6 Which will not hear the voice of the charmers; nor of the wizard that charms wisely.
6  Deus cónteret dentes eórum in ore ipsórum: * molas leónum confrínget Dóminus.	7 God shall break in pieces their teeth in their mouth: the Lord shall break the grinders of the lions.
7  Ad níhilum devénient tamquam aqua decúrrens: * inténdit arcum suum donec infirméntur	8 They shall come to nothing, like water running down; he has bent his bow till they be weakened.
8  Sicut cera, quæ fluit, auferéntur: * supercécidit ignis, et non vidérunt solem.	9 Like wax that melts they shall be taken away: fire has fallen on them, and they shall not see the sun.
9  Priúsquam intellígerent spinæ vestræ rhamnum: * sicut vivéntes, sic in ira absórbet eos.	10 Before your thorns could know the brier; he swallows them up, as alive, in his wrath.
10  Lætábitur justus cum víderit vindíctam: * manus suas lavábit in sánguine peccatóris.	11 The just shall rejoice when he shall see the revenge: he shall wash his hands in the blood of the sinner.
11  Et dicet homo: Si útique est fructus justo: * útique est Deus júdicans eos in terra	12 And man shall say: If indeed there be fruit to the just: there is indeed a God that judges them on the earth.

Scriptural and liturgical uses of the psalm

NT references	Rev 14:20 (11)
RB cursus	Tuesday Matins II, 5
Monastic feasts etc	AN 3533 (2)
Responsories	-
Roman pre 1911	Wednesday Matins
Roman post 1911	1911-62: Wednesday Sext . 1970: Not used, imprecatory
Mass propers (EF)	-

 

Psalm 55: Overview

St Alphonsus Liguori summarised this psalm as follows:

David flying from the presence of Saul, who was seeking his death, retires among the Philistines; but when recognized by them who he was, he finds himself in great danger (r Kings, xxi. 10). Under these circumstances he composes this prayer, which every Christian can use when he sees himself in danger of falling into sin and becoming the prey of the devil.

The text of the psalm

Vulgate	Douay-Rheims
In finem, pro populo qui a sanctis longe factus est. David in tituli inscriptionem, cum tenuerunt eum Allophyli in Geth.	Unto the end, for a people that is removed at a distance form the sanctuary: for David, for an inscription of a title (or pillar) when the Philistines held him in Geth.
1 Miserére mei, Deus, quóniam conculcávit me homo: * tota die impúgnans tribulávit me.	Have mercy on me, O God, for man has trodden me under foot; all the day long he has afflicted me fighting against me.
2  Conculcavérunt me inimíci mei tota die: * quóniam multi bellántes advérsum me.	My enemies have trodden on me all the day long; for they are many that make war against me.
3  Ab altitúdine diéi timébo: * ego vero in te sperábo.	From the height of the day I shall fear: but I will trust in you.
4  In Deo laudábo sermónes meos, in Deo sperávi: * non timébo quid fáciat mihi caro.	In God I will praise my words, in God I have put my trust: I will not fear what flesh can do against me.
5  Tota die verba mea exsecrabántur: * advérsum me omnes cogitatiónes eórum in malum.	All the day long they detested my words: all their thoughts were against me unto evil.
6  Inhabitábunt, et abscóndent: * ipsi calcáneum meum observábunt.	They will dwell and hide themselves: they will watch my heel.
7  Sicut sustinuérunt ánimam meam, pro níhilo salvos fácies illos: * in ira pópulos confrínges.	As they have waited for my soul, for nothing shall you save them: in your anger you shall break the people in pieces.
8  Deus, vitam meam annuntiávi tibi: * posuísti lácrimas meas in conspéctu tuo.	O God, I have declared to you my life: you have set me tears in your sight,
9  Sicut et in promissióne tua: * tunc converténtur inimíci mei retrórsum :	As also in your promise.Then shall my enemies be turned back.
10  In quacúmque die invocávero te: * ecce cognóvi quóniam Deus meus es.	In what day soever I shall call upon you, behold I know you are my God.
11  In Deo laudábo verbum, in Dómino laudábo sermónem: * in Deo sperávi, non timébo quid fáciat mihi homo.	In God will I praise the word, in the Lord will I praise his speech. In God have I hoped, I will not fear what man can do to me.
12  In me sunt, Deus, vota tua, * quæ reddam,  laudatiónes tibi.	In me, O God, are vows to you, which I will pay, praises to you:
13  Quóniam eripuísti ánimam meam de morte, et pedes meos de lapsu: * ut pláceam coram Deo in lúmine vivéntium.	Because you have delivered my soul from death, my feet from falling: that I may please in the sight of God, in the light of the living

Scriptural and liturgical uses of the psalm

NT references	Romans 8:35-39; Hebrews 13: 6 (4, 11); Rev 7:17 (8)
RB cursus	Tuesday Matins II, 4
Monastic feasts etc	-
Responsories	-
Roman pre 1911	Wednesday Matins
Roman post 1911	1911-62: Wednesday Sext . 1970: Week 2: Thursday DP, omitting verse 7
Mass propers (EF)	Lent 3 Monday, IN (1, 4, 11-12); ?GR (2, 9) Passion Monday, IN (1-2); ?GR(2, 9)

 

Psalm 54: Overview

St Alphonsus Liguori says on this psalm:

David, persecuted by his son Absalom, and imploring the help of God: such, in the literal sense, is the subject of this psalm. But St. Hilary and St. Jerome apply this psalm to Jesus Christ, betrayed by Judas and persecuted by the Jews. Generally speaking, it may be applied to all the just, persecuted in this life by men or devils.

St Augustine, however, in his discussion of the title of the psalm, focuses on the importance of seeking to become perfect:

Of this Psalm the title is: At the end, in hymns, understanding to David himself. What the end is, we will briefly call to your recollection, because you have known it. For the end of the Law is Christ, for righteousness unto every man believing.  Be the attention therefore directed unto the End, directed unto Christ. 

Wherefore is He called the end? Because whatever we do, to Him we refer it, and when to Him we shall have come home, more to ask we shall not have...Our end therefore ought to be our perfection, our perfection Christ. For in Him we are made perfect, because of Himself the Head, the Members are we. And he has been spoken of as the End of the Law, because without Him no one does make perfect the Law. When therefore you hear in the Psalms, At the end,— for many Psalms are thus superscribed — be not your thought upon consuming, but upon consummation.

He also insists on the need to praise God even when times are hard:

For whether we are troubled and are straitened, or whether we rejoice and exult, He is to be praised, who both in tribulations does instruct, and in gladness does comfort. For the praise of God from the heart and mouth of a Christian man ought not to depart; not that he may be praising in prosperity, and speaking evil in adversity; but after the manner that this Psalm does prescribe, I will speak good of the Lord in every time, always the praise of Him is in my mouth. Thou dost rejoice; acknowledge a Father indulging: you are troubled; acknowledge a Father chastening. Whether He indulge, or whether He chasten, He is instructing one for whom He is preparing an inheritance...Be we admonished when we hear, and let the Church understand: for there belongs to us great diligence to understand in what evil we now are, and from what evil we desire to be delivered, remembering the Prayer of the Lord, where at the end we say, Deliver us from evil. 

The text of the psalm

Vulgate	Douay-Rheims
In finem, in carminibus. Intellectus David.	Unto the end, in verses, understanding for David
1 Exáudi, Deus, oratiónem meam et ne despéxeris deprecatiónem meam: * inténde mihi, et exáudi me.	Hear, O God, my prayer, and despise not my supplication: 3 Be attentive to me and hear me.
2  Contristátus sum in exercitatióne mea: * et conturbátus sum a voce inimíci, et a tribulatióne peccatóris.	I am grieved in my exercise; and am troubled, 4 at the voice of the enemy, and at the tribulation of the sinner.
3  Quóniam declinavérunt in me iniquitátes: * et in ira molésti erant mihi.	I am grieved in my exercise; and am troubled, 4 at the voice of the enemy, and at the tribulation of the sinner.
4  Cor meum conturbátum est in me: * et formído mortis cécidit super me.	5 My heart is troubled within me: and the fear of death is fallen upon me.
5  Timor et tremor venérunt super me: * et contexérunt me ténebræ.	5 My heart is troubled within me: and the fear of death is fallen upon me.
6  Et dixi: Quis dabit mihi pennas sicut colúmbæ, * et volábo, et requiéscam?	7 And I said: Who will give me wings like a dove, and I will fly and be at rest?
7  Ecce elongávi fúgiens: * et mansi in solitúdine.	8 Lo, I have gone far off flying away; and I abode in the wilderness.
8  Exspectábam eum, qui salvum me fecit: * a pusillanimitáte spíritus et tempestáte.	9 I waited for him that has saved me from pusillanimity of spirit, and a storm.
9  Præcípita, Dómine, dívide linguas eórum: * quóniam vidi iniquitátem et contradictiónem in civitáte.	10 Cast down, O Lord, and divide their tongues; for I have seen iniquity and contradiction in the city.
10  Die ac nocte circúmdabit eam super muros ejus iníquitas: * et labor in médio ejus, et injustítia.	11 Day and night shall iniquity surround it upon its walls: and in the midst thereof are labour, 12 and injustice.
11  Et non defécit de platéis ejus: * usúra, et dolus.	And usury and deceit have not departed from its streets.
12  Quóniam si inimícus meus maledixísset mihi, * sustinuíssem útique.	13 For if my enemy had reviled me, I would verily have borne with it.
13  Et si is, qui óderat me, super me magna locútus fuísset: * abscondíssem me fórsitan ab eo.	And if he that hated me had spoken great things against me, I would perhaps have hidden my self from him.
14  Tu vero, homo unánimis: * dux meus, et notus meus.	14 But you a man of one mind, my guide, and my familiar,
15  Qui simul mecum dulces capiébas cibos: * in domo Dei ambulávimus cum consénsu.	15 who took sweetmeats together with me: in the house of God we walked with consent.
16  Véniat mors super illos: * et descéndant in inférnum vivéntes :	16 Let death come upon them, and let them go down alive into hell.
17  Quóniam nequítiæ in habitáculis eórum: * in médio eórum.	For there is wickedness in their dwellings: in the midst of them.
18  Ego autem ad Deum clamávi: * et Dóminus salvábit me.	17 But I have cried to God: and the Lord will save me.
19  Véspere, et mane, et merídie narrábo et annuntiábo: * et exáudiet vocem meam.	18 Evening and morning, and at noon I will speak and declare: and he shall hear my voice.
20  Rédimet in pace ánimam meam ab his, qui appropínquant mihi: * quóniam inter multos erant mecum.	19 He shall redeem my soul in peace from them that draw near to me: for among many they were with me.
21  Exáudiet Deus, et humiliábit illos: * qui est ante sæcula.	20 God shall hear, and the Eternal shall humble them.
22  Non enim est illis commutátio, et non timuérunt Deum: * exténdit manum suam in retribuéndo.	For there is no change with them, and they have not feared God: 21 He has stretched forth his hand to repay.
23  Contaminavérunt testaméntum ejus, divísi sunt ab ira vultus ejus: * et appropinquávit cor illíus.	They have defiled his covenant, 22 they are divided by the wrath of his countenance, and his heart has drawn near.
24  Mollíti sunt sermónes ejus super óleum: * et ipsi sunt jácula.	His words are smoother than oil, and the same are darts.
25  Jacta super Dóminum curam tuam, et ipse te enútriet: * non dabit in ætérnum fluctuatiónem justo.	23 Cast your care upon the Lord, and he shall sustain you: he shall not suffer the just to waver for ever.
26  Tu vero, Deus, dedúces eos, * in púteum intéritus	24 But you, O God, shall bring them down into the pit of destruction.
27  Viri sánguinum, et dolósi non dimidiábunt dies suos: * ego autem sperábo in te, Dómine.	Bloody and deceitful men shall not live out half their days; but I will trust in you, O Lord

Scriptural and liturgical uses of the psalm

 

NT references	Rev 12:6 (7); Mt 26: 21-24; Jn 13:18-19 (14); Rev 19:20 (16-17); Mt 6:25, Lk 12:22, 1 Peter 5:7 (25)
RB cursus	Tuesday II, 3
Monastic feasts etc	AN 3363 (3)
Responsories	Epiphanytide Sunday v6, 6501 Epiphanytide Wed v8-9 Passion Sunday v4 (interpolation in Ps 34) 7419 (10, 11)
Roman pre 1911	Wednesday Matins
Roman post 1911	1911-62: Wednesday Terce  1970: Wednesday DP omitting v16
Mass propers (EF)	Thursday after AshWed, IN (1, 18, 20-21, 25), GR (25, 18-20); Lent 2 Tuesday, GR (25, 18-20); Lent 3 Monday OF (1); Lent 4 Tuesday IN (1-2); ?Passion Friday GR (4, 20); PP 10, IN (1, 18-20, 25)

 

Psalm 52: Overview

St Alphonsus Liguori summarised this psalm as follows:

The psalmist deplores the corruption of mankind, and prays God to deliver his people from the persecution of the wicked. He speaks also of God s goodness in waiting for sinners to do penance; and at the same time he sighs for the coming of the Redeemer to deliver man from the slavery of the devil, typified by the captivity of Babylon.

The title, according to St Thomas Aquinas, literally refers to 1 Kings 17:

This story is found in 1 Kings 17 when David came in flight to Achis the king of the Philistines, who gave him the charge over the city, when it so happened that, he being away, the Amalecites burned the city, David at last pursued them and recovered their booty. 

Its spiritual meaning though, points us to Christ, he goes on:

In a mystical sense, by David, Christ is signified, and just as it is said in the gloss, the people of the Amalecites lick blood, and they signify the Antichrist and his people who bathe in carnal desire - Because flesh and blood hath not revealed it to thee. Therefore their evil is explained, and for this reason, they are led out of it to Christ...

The text of the psalm

Vulgate	Douay-Rheims
In finem, pro Maëleth intelligentiæ David.	Unto the end, for Maeleth, understandings to David.
Dixit insípiens in corde suo: * Non est Deus.	The fool said in his heart: There is no God.
2  Corrúpti sunt, et abominábiles facti sunt ininiquitátibus: * non est qui fáciat bonum.	They are corrupted, and become abominable in iniquities: there is none that does good.
3  Deus de cælo prospéxit super fílios hóminum: * ut vídeat si est intélligens, aut requírens Deum.	God looked down from heaven on the children of men: to see if there were any that did understand, or did seek God.
4  Omnes declinavérunt simul inútiles facti sunt: * non est qui fáciat bonum, non est usque ad unum.	All have gone aside, they have become unprofitable together, there is none that does good, no not one.
5  Nonne scient omnes qui operántur iniquitátem: * qui dévorant plebem meam ut cibum panis?	Shall not all the workers of iniquity know, who eat up my people as they eat bread?
6  Deum non invocavérunt, * illic trepidavérunt timóre, ubi non erat timor.	They have not called upon God: there have they trembled for fear, where there was no fear.
7  Quóniam Deus dissipávit ossa eórum qui homínibus placent: * confúsi sunt, quóniam Deus sprevit eos.	For God has scattered the bones of them that please men: they have been confounded, because God has despised them.
8  Quis dabit ex Sion salutáre Israël? * cum convérterit Deus captivitátem plebis suæ, exsultábit Jacob, et lætábitur Israël.	Who will give out of Sion the salvation of Israel? When God shall bring back the captivity of his people, Jacob shall rejoice, and Israel shall be glad

Liturgical and Scriptural uses of the psalm

NT references	Romans 3: 10-12 (1)
RB cursus	Tuesday Matins II, 1;
Monastic feasts etc	-
Roman pre 1911	Wednesday Matins
Roman post 1911	1911-62: Wednesday Prime . 1970:
Mass propers (EF)	-

Psalm 51: Overview

St Alphonsus Liguori commented:

This psalm, taken in a literal sense, shows us David reproaching Doeg, the Edomite, for having excited against him and against the priest Achimelech the anger of Saul, and for having thus caused the ruin of many others (i Kings, i. 22). In the mystical sense, Doeg represents all the wicked that persecute the good.

The text of the psalm

Vulgate	Douay-Rheims
In finem. Intellectus David, cum venit Doëg Idumæus, et nuntiavit Sauli : Venit David in domum Achimelech.	Unto the end, understanding for David, 2 when Doeg the Edomite came and told Saul: David went to the house of Achimelech.
1 Quid gloriáris in malítia, * qui potens es in iniquitáte?	Why do you glory in malice, you that are mighty in iniquity?
2  Tota die injustítiam cogitávit lingua tua: * sicut novácula acúta fecísti dolum.	4 All the day long your tongue has devised injustice: as a sharp razor, you have wrought deceit.
3  Dilexísti malítiam super benignitátem: * iniquitátem magis quam loqui æquitátem.	5 You have loved malice more than goodness: and iniquity rather than to speak righteousness.
4  Dilexísti ómnia verba præcipitatiónis: * lingua dolósa.	6 You have loved all the words of ruin, O deceitful tongue.
5 Proptérea Deus déstruet te in finem, * evéllet te, et emigrábit te de tabernáculo tuo: et radícem tuam de terra vivéntium.	7 Therefore will God destroy you for ever: he will pluck you out, and remove you from your dwelling place: and your root out of the land of the living.
6  Vidébunt justi, et timébunt, et super eum ridébunt et dicent: *  Ecce homo, qui non pósuit Deum adjutórem suum:	8 The just shall see and fear, and shall laugh at him, and say: 9 Behold the man that made not God his helper:
7  Sed sperávit in multitúdine divitiárum suárum: * et præváluit in vanitáte sua.	But trusted in the abundance of his riches: and prevailed in his vanity.
8  Ego autem, sicut olíva fructífera in domo Dei: * sperávi in misericórdia Dei in ætérnum : et in sæculum sæculi.	10 But I, as a fruitful olive tree in the house of God, have hoped in the mercy of God for ever, yea for ever and ever.
9  Confitébor tibi in sæculum, quia fecísti: * et exspectábo nomen tuum, quóniam bonum est in conspéctu sanctórum tuórum.	11 I will praise you for ever, because you have done it: and I will wait on your name, for it is good in the sight of your saints.

Scriptural and liturgical uses of the psalm

NT references	Jn 3:19-20 (3)
RB cursus	Matins Tuesday I, 6
Monastic feasts etc	-
Responsories	-
Roman pre 1911	Tuesday Matins
Roman post 1911	1911-62: Wednesday Prime . 1970:
Mass propers (EF)	IN 3, 10, 11 [Triplex 424]