Introduction to Psalm 124: Gradual Psalms 6/1

Psalm 124 is the sixth of the Gradual psalms, and the first of the second block of five when the psalms are said as a devotion.  

The text of the psalm

Psalm 124 - Gradual Psalm No 6, Tuesday to Saturday Sext

Vulgate	Douay-Rheims
Canticum graduum.
1 Qui confídunt in Dómino, sicut mons Sion: * non commovébitur in ætérnum, qui hábitat in Jerúsalem.	They that trust in the Lord shall be as mount Sion: he shall not be moved for ever that dwells 2 in Jerusalem.
2  Montes in circúitu ejus: * et Dóminus in circúitu pópuli sui, ex hoc nunc et usque in sæculum.	Mountains are round about it: so the Lord is round about his people from henceforth now and for ever.
3  Quia non relínquet Dóminus virgam peccatórum super sortem justórum: * ut non exténdant justi ad iniquitátem manus suas.	3 For the Lord will not leave the rod of sinners upon the lot of the just: that the just may not stretch forth their hands to iniquity.
4  Bénefac, Dómine, bonis, * et rectis corde.	4 Do good, O Lord, to those that are good, and to the upright of heart.
5  Declinántes autem in obligatiónes addúcet Dóminus cum operántibus iniquitátem: * pax super Israël.	5 But such as turn aside into bonds, the Lord shall lead out with the workers of iniquity: peace upon Israel.

Liturgical uses of the psalm

In its devotional use, this block of psalms is traditionally offered for the forgiveness of our own sins.  

In the Benedictine Office, it is the last psalm of Sext on Tuesday to Saturday.

NT references	Mt 28:20 (v2); Gal 6:16 (5)
RB cursus	Sext weekday
Monastic feasts etc	Gradual Psalms; LOOL Sext AN 3904(1); 3904 (1-2); 1735 (4)
Responsories	-
Roman pre 1911	Tuesday Vespers
Roman post 1911	1911-62: Tuesday Vespers 1970: Evening Prayer - Tuesday of Wk3
Mass propers (EF)	Lent 4, TR (1-2)

The hour of the crucifixion

The image the Psalm opens with is of the mountains surrounding Jerusalem, suggesting perhaps that the pilgrims are now nearing the holy city.  

The psalm is above all, though, a reminder of the message of Christ's crucifixion on the cross at this hour: it enjoins us to trust in God, as Pope Benedict XVI noted:

... the Psalm instils deep trust in the soul. This is a powerful help in facing difficult situations when the external crisis of loneliness, irony and contempt of believers is associated with the interior crisis that consists of discouragement, mediocrity and weariness. We know this situation, but the Psalm tells us that if we have trust, we are stronger than these evils…

The need for grace

One of the key messages of this psalm is the need for grace: we cannot reach heaven through our own efforts; rather we need to entrust our efforts and very selves to God.  Cassiodorus, for example commented:

The Lord was aware of the unstable progress of human weakness, so He fashioned this path by the steps, so to say, of the virtues, so that our longing should strive more securely for the heights, since our feet were placed on level terrain. This is how we set foot on the ridges afforded by the steps, so that we do not confront a sloping ascent. But though this saving flight of steps is seen to be constructed with suitable assistance, we do not stand firmly upright unless we are kept there by the Lord's control. 

Cassiodorus also makes a nice contribution, in his commentary on this psalm, to resolving the seeming contradiction between the Christian life as pilgrimage, and the virtue of monastic stability:

The ascent, however, is mental and not physical. We mount these steps more successfully by remaining seated in the one place, withdrawn in the location of our tiny cell, than if we flit before the faces of men. The prophet cries that we must trust in the Lord so that we may not toil in vain....

Focus on eternity

The central theme of this psalm is the need to entrust ourselves to the eternal God's mercy and justice.
It makes a key contrast between God who is eternal and unchangeable; and the sinners who make our life difficult in the short term.

St Augustine, for example, sees it as encouraging us to turn away from the false promises of this world, and focus instead on eternity:

This Psalm, belonging to the number of the Songs of Degrees, teaches us, while we ascend and raise our minds unto the Lord our God in loving charity and piety, not to fix our gaze upon men who are prosperous in this world, with a happiness that is false and unstable, and altogether seductive; where they cherish nothing save pride, and their heart freezes up against God, and is made hard against the shower of His grace, so that it bears not fruit....

The psalm reminds us not to look for prosperity and power in the world now, but to seek to do God, so that God will reward us in kind.

Dealing with difficulties

The psalm tells us that all those who trust in God will be protected by him from falling; all we need to do is place our trust in God, as Pope Benedict XVI commented in a General Audience on the psalm:

Thus, the Psalm instils deep trust in the soul. This is a powerful help in facing difficult situations when the external crisis of loneliness, irony and contempt of believers is associated with the interior crisis that consists of discouragement, mediocrity and weariness. We know this situation, but the Psalm tells us that if we have trust, we are stronger than these evils…

Verse by verse notes

And for verse by verse notes on the psalm, follow the links below:

Psalm 124 v1
Psalm 124 verse 2
Psalm 124 verses 3-4
Psalm 124 verse 5

Our help is in the name of the Lord - Psalm 123 (Gradual Psalm No 5)

Zermatt Church, Zermatt, Switzerland
Photo credit: Andrew Bossi

The last of the first five psalms, the set usually said devotionally for the suffering souls, and second psalm of weekday Sext in the Benedictine office, Psalm 123, makes clear our total dependence on God.

In it the psalmist rejoices because God has heard his plea and intervened to strengthen the souls of the people with faith and patience, and bring them safely through the raging waters and the hunter’s trap.  The psalm contrasts the helplessness of man in the face of his enemies; with God, the Creator of all and saviour of the people under attack.

Psalm 123: Nisi quia Dóminus erat in nobis 

Vulgate	Douay-Rheims
Canticum graduum
1  Nisi quia Dóminus erat in nobis, dicat nunc Israël: * nisi quia Dóminus erat in nobis,	If it had not been that the Lord was with us, let Israel now say: 2 If it had not been that the Lord was with us,
2  Cum exsúrgerent hómines in nos, * forte vivos deglutíssent nos:	When men rose up against us, 3 perhaps they had swallowed us up alive.
3  Cum irascerétur furor eórum in nos, * fórsitan aqua absorbuísset nos.	When their fury was enkindled against us, perhaps the waters had swallowed us up.
4  Torréntem pertransívit ánima nostra: * fórsitan pertransísset ánima nostra aquam intolerábilem.	5 Our soul has passed through a torrent: perhaps our soul had passed through a water insupportable.
5  Benedíctus Dóminus * qui non dedit nos, in captiónem déntibus eórum.	6 Blessed be the Lord, who has not given us to be a prey to their teeth.
6  Anima nostra sicut passer erépta est * de láqueo venántium.	7 Our soul has been delivered as a sparrow out of the snare of the fowlers.
7  Láqueus contrítus est, * et nos liberáti sumus.	The snare is broken, and we are delivered.
8  Adjutórium nostrum in nómine Dómini, * qui fecit cælum et terram.	8 Our help is in the name of the Lord, who made heaven and earth

In the Hebrew Masoretic Text version (but not the Septuagint) this psalm, the fourth of the gradual psalms, is attributed to David.

There are also a number of minor differences in this psalm between the Masoretic Text and the Septuagint.

How to face trials

The psalm opens with a a formula that is an exhortation to prayer: ‘dicat nunc Israël’,  or 'let Israel say'.   It then provides two images of the dire straits the pilgrims finds themselves in: first a sea monster intent on swallowing them alive as they struggle, caught up in a raging flood (verses 2-5); and secondly of birds caught in a trap set by hunters (verses 6-7).

In the face of these dangers, the psalms exhorts us, what counts is not our own virtues, planning or resources, but God’s mercy and aid.  As in the previous psalm, the emphasis here is on cultivating patience and self-abandonment to God.

Some of the medieval manuscripts of this psalm include illuminations making a link to the image of a drowning person here, and Noah's saving ark.  And the Fathers also make a link between the wood of the Ark, and the wood of the Cross, making the psalm an appropriate one as we contemplate Christ on the Cross at Sext each day.

That is not to say that we have no role in co-operating with grace though; St John Chrysostom adds another key dimension to this message, stressing the importance of trials in building our character and virtue, and thus helping us progress towards perfection: great troubles bring forth great good for us and from us.

Progress in humility

It is also worth noting that St Benedict's contemporary Cassiodorus links this psalm back to the ladder of humility:

How splendidly the blessed devotion of confessors has mounted the fifth step, enabling them to rejoice in their advance to this fifth stage after their success in overcoming their bodily feelings with the Lord's help! The humility which is the remedy for the human race ensured that they did not fall or stagger through physical frailty. That humility enabled them to put all their hope in the Lord, and they attributed nothing good to themselves with the presumption that causes downfall.

Song of the martyrs

Above all, the psalm reminds us that, in facing our noonday demons, it is the fate of the soul, not the body that counts: St Augustine portrays this psalm as the song of the martyrs, rejoicing that they have passed through the torrents and traps that afflict the body only, their souls resting safe with the Lord in heaven.  Pope Benedict XVI summarises his view thus:

‘St Augustine comments clearly on this Psalm. He first observes that it is fittingly sung by the "members of Christ who have reached blessedness". In particular, "it has been sung by the holy martyrs who, upon leaving this world are with Christ in joy, ready to take up incorrupt again those same bodies that were previously corruptible. In life they suffered torments in the body, but in eternity these torments will be transformed into ornaments of justice". However, in a second instance the Bishop of Hippo tells us that we too, not only the blessed in Heaven, can sing this Psalm with hope. He declares: "We too are enlivened by unfailing hope and will sing in exaltation. Indeed, the singers of this Psalm are not strangers to us.... Therefore, let us all sing with one heart: both the saints who already possess the crown as well as ourselves, who with affection and hope unite ourselves to their crown. Together we desire the life that we do not have here below, but that we will never obtain if we have not first desired it".’

The psalm contains a threefold profession of faith: faith that the Lord is with us in our trials (verse 1); that he will not abandon us to temptations (verse 6); and above all in that final triumphant statement, that the God who is creator of all things will save us (verse 8).

Liturgical and Scriptural uses of the psalm

NT references	-
RB cursus	Sext during the week v8 - Compline
Monastic feasts etc	Gradual Psalms; LOOL Sext AN 1279(8)
Roman pre 1911	Tuesday Vespers
Responsories	6039 (8)
Roman post 1911	1911-62: Tuesday Vespers . 1970: Evening Prayer - Monday of Week Three
Mass propers (EF)	Holy Innocents GR, (7, 8); OF(7, v 1, 5, 6) Common of several martyrs GR (7,8) final blessing Pontifical mass (8)

Verse by verse notes

You can find more detailed notes on this psalm by following the following links:

• verses 1-2;
• verses 3-4;
• verses 5-8.

Or you can go on to Psalm 124.