Psalm 140: Overview

Psalm 140 has long been regarded as the quintessential Vespers psalm. St John Chrysostom for example recorded that it was said daily at Lucernarium (Vespers) in his time, and interprets the reference to prayer rising like incense as referring to the substitution of the Office for the sacrifices of incense made in the temple in the morning and evening.

Psalm 140 and Maundy Thursday

Its placement on Thursday in the Benedictine Office is surely not random, but rather reflects the Patristic interpretation of it (set out in both Chrysostom and Augustine for example) as specifically referring to Christ's sacrifice on the cross replacing the sacrifices of the Old Covenant.  And Cassian made a particular link to its appropriateness to a Thursday:

 "The lifting up of hands in an evening sacrifice" is a prophecy of the sacrifice of Christ on the cross, the benefits of which were given to the apostles on Maundy Thursday in the sacrament of the Lord's Supper for their eternal salvation. 

Pope John Paul II on the psalm

Pope John Paul II gave a General Audience on this psalm in November 2003:

Verse two of this Psalm can be considered as the distinctive sign of the entire hymn and as the apparent justification of the fact that it has been included in the Liturgy of Vespers. The idea expressed reflects the spirit of prophetic theology that intimately unites worship with life, prayer with existence. The same prayer made with a pure and sincere heart becomes a sacrifice offered to God. The entire being of the person who prays becomes a sacrificial act, a prelude to what St Paul would suggest when he invited Christians to offer their bodies as a living sacrifice, holy and acceptable to God:  this is the spiritual sacrifice acceptable to him (cf. Rom 12: 1). Hands raised in prayer are a bridge to communication with God, as is the smoke that rises as sweet odour from the victim during the sacrificial rite of the evening. 

The Psalm continues in a tone of supplication, transmitted to us by a text which in the original Hebrew is unclear and presents certain interpretative difficulties (especially in vv. 4-7). The general sense may, however, be identified and transformed into meditation and prayer. Above all else, the person praying calls upon the Lord that He not permit his lips (cf. v. 3) and the motions of his heart to be attracted and enticed by evil, thus inclining him to commit "wicked deeds" (cf. v. 4). 

In fact, a person's words and actions express his or her moral choice. Evil exercises such an attraction that it easily provokes even the faithful to taste "the delights" that sinners can offer, sitting down at their table; that is, taking part in their perverse actions. The Psalm even acquires the character of an examination of conscience, which is followed by the commitment to always choose the ways of God. 

At this point, however, the person praying starts by bursting out with a passionate declaration that he will not associate with the evildoer; he will not be a guest of the sinner, nor let the fragrant oil that is reserved for privileged guests (cf. Ps 23[22]: 5) bear witness to his connivance with the evildoer (cf. Ps 141[140]: 5). To express his downright disassociation from the wicked with greater vehemence, the Psalmist then declares an indignant condemnation in his regard, in vivid images of vehement judgment. It is one of the typical imprecations of the Psalter (cf. Ps 58[57] and 109[108]), whose purpose is to affirm, in a realistic and even picturesque way, hostility towards evil, the choice of good and the certainty that God intervenes in history with his judgment of severe condemnation of injustice (cf. vv. 6-7). 

The Psalm closes with a final invocation of trust (cf. vv. 8-9): it is a hymn of faith, thankfulness and joy in the certainty that the faithful one will not be engulfed by the hatred that the perverse reserve for him and will not fall into the trap they set for him, after having noted his firm choice to do what is right. In this way, the righteous person is able to surmount every deceit unscathed, as it is said in another Psalm:  "We were rescued like a bird from the fowler's snare; broken was the snare, and we were freed" (Ps 124[123]: 7). 

Let us end our reading of Psalm 141[140] by returning to the first image: that of evening prayer as a sacrifice pleasing to God. John Cassian, a great spiritual master and native of the East, who lived between the fourth and fifth centuries and spent the last part of his life in Southern Gaul, re-read these words in a Christological vein: "Indeed, in them, one perceives an allusion made to the evening sacrifice in a more spiritual way, brought to fulfilment by the Lord and Saviour during his Last Supper and consigned to the Apostles when he sanctioned the beginning of the Church's holy mysteries. Or (might one perceive an allusion) to that same sacrifice that he offered of himself the following day in the evening, with the raising of his own hands:  a sacrifice prolonged until the end of time for the salvation of the whole world" (cf. Le Istituzioni Cenobitiche [The Cenobitic Institutions], Abbey of Praglia, Padua 1989, p. 92). 5 November 2003

The text of Psalm 140

Vulgate	Douay-Rheims
Psalmus David.	A psalm of David.
1 Dómine, clamávi ad te, exáudi me: * inténde voci meæ, cum clamávero ad te.	I have cried to you, O Lord, hear me: hearken to my voice, when I cry to you.
2  Dirigátur orátio mea sicut incénsum in conspéctu tuo: * elevátio mánuum meárum sacrifícium vespertínum.	2 Let my prayer be directed as incense in your sight; the lifting up of my hands, as evening sacrifice.
3  Pone, Dómine, custódiam ori meo: * et óstium circumstántiæ lábiis meis.	Set a watch, O Lord, before my mouth: and a door round about my lips.
4  Non declínes cor meum in verba malítiæ: * ad excusándas excusatiónes in peccátis.	4 Incline not my heart to evil words; to make excuses in sins.
5  Cum homínibus operántibus iniquitátem: * et non communicábo cum eléctis eórum	With men that work iniquity: and I will not communicate with the choicest of them
6  Corrípiet me justus in misericórdia, et increpábit me: * óleum autem peccatóris non impínguet caput meum.	5 The just man shall correct me in mercy, and shall reprove me: but let not the oil of the sinner fatten my head.
7  Quóniam adhuc et orátio mea in beneplácitis eórum: * absórpti sunt juncti petræ júdices eórum.	For my prayer shall still be against the things with which they are well pleased: 6 Their judges falling upon the rock have been swallowed up.
8  Audient verba mea quóniam potuérunt: * sicut crassitúdo terræ erúpta est super terram.	They shall hear my words, for they have prevailed: 7 As when the thickness of the earth is broken up upon the ground:
9  Dissipáta sunt ossa nostra secus inférnum: * quia ad te, Dómine, Dómine, óculi mei: in te sperávi, non áuferas ánimam meam.	Our bones are scattered by the side of hell. 8 But to you, O Lord, Lord, are my eyes: in you have I put my trust, take not away my soul.
10  Custódi me a láqueo, quem statuérunt mihi: * et a scándalis operántium iniquitátem.	9 Keep me from the snare, which they have laid for me, and from the stumbling blocks of them that work iniquity.
11  Cadent in retiáculo ejus peccatóres: * singuláriter sum ego donec tránseam.	10 The wicked shall fall in his net: I am alone until I pass.

Scriptural and liturgical uses of the psalm

NT references	Lk 1:10, 1 Tim 2:8, Rev 5:8, Rev 8:3-4 (2) Gal 6:1 (6)
RB cursus	Thursday Vespers
Monastic feasts etc	Triduum Vespers AN 2328(1), 2082 (9)
Roman pre 1911	Friday Vespers
Responsories	6489 (1), 6458 (2)
Roman post 1911	1911-62: Friday Vespers . 1970: Week 1: Sunday EP-I omitting final verse
Mass propers (EF)	Lent Ember Saturday, GR (2); Sept Ember Sat GR (2); PP19 GR (2).

Psalm 144/1:Overview

The first part of Psalm 144 concludes Friday Vespers in the Benedictine Office, and moves us on, perhaps from the suffering of the Passion, to its purpose, in this hymn of praise for the greatness of God's works.

It is an alphabetic psalm, and case where the Septuagint/Vulgate textual tradition is clearly the better, since in the Massoretic Text one of the Hebrew letters is missing.

St Alphonsus Liguori commented that:

The psalmist here exalts the perfection of God, and especially his goodness and mercy...Verses 1-2 announce the subject: praise of our Lord, God and King; 3-10, his grandeur, power, glory, justice, goodness, mercy, meekness, considered in his works...

Pope Benedict XVI on the psalm

Pope Benedict XVI gave a General Audience on the psalm which is worth a read:

We have just prayed Psalm 145[144], a joyful song of praise to the Lord who is exalted as a tender and loving King, concerned for all his creatures. The liturgy presents this hymn to us in two separate parts that also correspond to the two poetical and spiritual movements of the Psalm itself. We now reflect on the first part, which corresponds to verses 1-13.   

The Psalm is raised to the Lord who is invoked and described as "King" (cf. Ps 145[144]: 1), a depiction of the divine that is also dominant in other psalmic hymns (cf. Ps 47[46], 93[92]; 96[95]-99[98]).  Indeed, the spiritual centre of our canticle is constituted precisely by an intense and passionate celebration of the divine kingship. The Hebrew word malkut, "reign", is repeated in it four times, almost as if to indicate the four cardinal points of being and of history (cf. Ps 145[144]: 11-13).  

We know that this royal symbolism, which was also to be central in Christ's preaching, is the expression of God's saving project:  he is not indifferent to human history; on the contrary, he desires to put a plan of harmony and peace for human history into practice with us and for us.  The whole of humanity is called together to implement this plan in order that it comply with the divine saving will, a will that is extended to all "men", to "all generations", from "age to age".  It is a universal action that uproots evil from the world and instils in it the "glory" of the Lord, that is, his personal, effective and transcendent presence. 

The prayerful praise of the Psalmist, who makes himself the voice of all the faithful and today would like to be the voice of all of us, is directed to this heart of the Psalm, placed precisely at the centre of the composition. The loftiest biblical prayer is in fact the celebration of the works of salvation, which reveal the Lord's love for his creatures. In this Psalm the Psalmist continues to praise the divine "name", that is, the person of the Lord (cf. vv. 1-2), who manifests himself in his historical action:  indeed, his "works", "splendour", "wonderful works", "mighty deeds", "greatness", "justice", "patience", "compassion", "grace", "goodness" and "love" are mentioned. 

It is a prayer in the form of a litany which proclaims God's entry into human events in order to bring the whole of created reality to a salvific fullness. We are not at the mercy of dark forces nor alone with our freedom, but rather, we are entrusted to the action of the mighty and loving Lord, who has a plan for us, a "reign" to establish (cf. v. 11).  

This "kingdom" does not consist of power and might, triumph and oppression, as unfortunately is often the case with earthly kingdoms; rather, it is the place where compassion, love, goodness, grace and justice are manifested, as the Psalmist repeats several times in the flow of verses full of praise.Verse 8 sums up this divine portrait:  the Lord is "slow to anger, abounding in love". These words are reminiscent of God's presentation of himself on Sinai when he said:  "The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness" (Ex 34: 6).

We have here a preparation for the profession of faith in God of St John the Apostle, who simply tells us that he is love:  "Deus caritas est" (cf. I Jn 4: 8, 16).  Our attention, as well as being fixed on these beautiful words that portray to us a God who is "slow to anger" and "full of compassion", always ready to forgive and to help, is also fixed on the very beautiful verse 9 which follows:  "How good is the Lord to all, compassionate to all his creatures". These are words to meditate upon, words of consolation, a certainty that he brings to our lives. In this regard, St Peter Chrysologus (c. 380 c. 450) says in his Second Discourse on Fasting:  "Great are the works of the Lord'; but this grandeur that we see in Creation is surpassed by the greatness of his mercy. Indeed, after the Prophet has said, "Great are the works of God', in another passage he adds:  "His compassion is greater than all his works'. 

Mercy, brothers and sisters, fills the heavens, fills the earth.... That is why the great, generous, unique mercy of Christ, who reserved every judgment for a single day, allotted all of man's time to the truce of penance.... That is why the Prophet who did not trust in his own justice abandons himself entirely to God's mercy; "Have mercy on me, O God', he says, "according to your abundant mercy' (Ps 51[50]: 3)" (42, 4-5:  Sermoni 1-62bis, Scrittori dell'Area Santambrosiana, 1, Milan-Rome, 1996, pp. 299, 301). And so, let us too say to the Lord, "Have mercy on me, O God, you who are great in your mercy". 

The text of the psalm

Vulgate	Douay-Rheims
Laudatio ipsi David.	Praise, for David himself.
Exaltábo te, Deus meus, rex: * et benedícam nómini tuo in sæculum, et in sæculum sæculi.	I will extol you, O God my king: and I will bless your name for ever; yea, for ever and ever.
2  Per síngulos dies benedícam tibi: * et laudábo nomen tuum in sæculum, et in sæculum sæculi.	2 Every day will I bless you: and I will praise your name for ever; yea, for ever and ever.
3  Magnus Dóminus, et laudábilis nimis: * et magnitúdinis ejus non est finis.	3 Great is the Lord, and greatly to be praised: and of his greatness there is no end
4  Generátio et generátio laudábit ópera tua: * et poténtiam tuam pronuntiábunt.	4 Generation and generation shall praise your works: and they shall declare your power.
5  Magnificéntiam glóriæ sanctitátis tuæ loquéntur: * et mirabília tua narrábunt.	5 They shall speak of the magnificence of the glory of your holiness: and shall tell your wondrous works.
6  Et virtútem terribílium tuórum dicent: * et magnitúdinem tuam narrábunt.	6 And they shall speak of the might of your terrible acts: and shall declare your greatness.
7  Memóriam abundántiæ suavitátis tuæ eructábunt: * et justítia tua exsultábunt.	7 They shall publish the memory of the abundance of your sweetness: and shall rejoice in your justice.
8  Miserátor, et miséricors Dóminus: * pátiens, et multum miséricors.	8 The Lord is gracious and merciful: patient and plenteous in mercy
9  Suávis Dóminus univérsis: * et miseratiónes ejus super ómnia ópera ejus.	9 The Lord is sweet to all: and his tender mercies are over all his works

Scriptural and liturgical uses of the psalm

NT references	Rom 11:33 (3);
RB cursus	Friday Vespers+AN 2266 (2)
Monastic feasts etc
Roman pre 1911	Sat Vespers
Responsories	7117 (Trinity Sunday no 7), v3
Roman post 1911	1911-62: Sat Vespers 1970: Vespers of Friday wk 4
Mass propers (EF)	Mass of several martyrs in Eastertime, IN 1, [10, 11]