Last 'monastic' psalms of Vespers - Psalm 144.

Psalm 144 is an exuberant hymn of praise to Christ as King: the first nine verses of Psalm 144 are said at Friday Vespers; the rest of the psalm opens Saturday Vespers.

And its particularly monastic significance, I want to suggest, lies in its commitment to the daily praise of God set out in verse 2, and its broader description of the mission to declare the reasons for that praise.

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, forever 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, forever 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

 The duty of praise

It is, I think, significant first of all, that Psalm 144 is the first of a set of seven hymns of praise that close the psalter.

St Benedict dubs the number sacred as part of the explanation for the number of day hours said each day.  And his contemporary St Cassiodorus highlights the connection between this and the daily duty of the Work of God in his commentary on the psalm:

I think that we should examine more carefully why this heading uniquely contains the words: Praise for David himself, since His glory is proclaimed in all the psalms. But here the praise is delineated more sharply and clearly because all the areas in which human ignorance needed instruction have been remedied, and the psalmist is bidden to devote himself to praise of the Lord alone. 

These praises are wonderfully unfolded distinctively and with their own strengths in the seven psalms that follow... It is not otiose that the Lord's praises are enclosed in this number seven, for the confession of penitents is designated by this number, and the holy Spirit himself has been proclaimed with His sevenfold powers; perhaps it points to that sacred mystery when the Lord ordered Moses to set seven lamps shining with enduring light in His tabernacle. 

The second piece of number symbolism is that we are given nine verses of the psalm here - and nine is often, in the Father's associated with the threefold praise of the Trinity.  And we are also given nine reasons to praise God - for his works, power, magnificence, holiness, miracles, the might of more fearful acts, greatness, memory, and justice.

St John Chrysostom's commentary on the second verse of the psalm points to all this being especially the duty of religious:

...This is a particular mark of a godly spirit, being free from this world's concerns and dedicated to hymn singing...The heavens describe the glory of God, Scripture says, remember, and the firmament proclaims the work of his hands.  Day to day pours forth speech, and night declares knowledge.  Both sun and moon, the diverse choir of stars, and the beautiful array of all the other things proclaim their own creator.   Consequently, for the ones more privileged than all these not to do this, but to give evidence of a life by which blasphemy is heaped on the God who made them - what pardon would such ones deserve?  What defense, when despite being made for the purpose of pleasing God and enjoying the kingdom of future goods they make little account of that and, on the contrary, involve themselves in worldly affairs and mundane concerns?

The 'monastic' last psalms of Vespers - Ps 140 on Thursdays

Psalm 140 can be interpreted several ways including as referring to the Passion (the evening sacrifice) and institution of the New covenant; the Office as a substitute for the Temple sacrifices; on the need to resist pressure to conform, but instead stay on the path of righteousness; and more.

All of these are clearly relevant to monks.

The verse I want to suggest has a particular importance though, is verse 3, set a watch before my mouth. 

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.

 St Benedict on keeping silence

St Benedict refers to the importance of control over speech in many places in his Rule, but key summaries of his teaching on the subject are contained in chapter 4 the tools of good work), 6 (On silence) and 7 (where he devotes three of the twelve steps of humility to the topic).

In these chapters St Benedict built on an already well established monastic tradition that taught that speech too often and easily constituted sin, but even where it did not, it could be an impediment to the receptive listening necessary to progress in the spiritual life. 

Both Chapters 4 and 6 include commentary that uses words that echo Psalm 140.  Chapter 4 contains a series of injunctions on the subject of control over what is said including 'Guard your lips from harmful or deceptive speech' (os suum a malo vel pravo eloquio custodire).  And chapter 6 opens with a quote from Psalm 38:

Let us do as saith the prophet: I said, I will take heed unto my ways, that I offend not with my tongue. I have set a guard to my mouth [posui ori meo custodiam]. I was dumb and was humbled, and kept silence even from good words.

The key distinction between Psalm 38's text and Psalm 140 goes to the role of grace: in Psalm 38 the speaker has made a deliberate decision not to speak, lest he stir up those who inevitably attack the good; in Psalm 140 we ask for God's help in withstanding such assaults.

Compline and the Great Silence

Presumably in part because the verse corresponds well to the verse that opens each day in the monastic life, O Lord open my lips that I may announce your praise, a seventh century document describing Roman Benedictine practices (Ordo XVI) instructs it to be used as the last thing said each night after Compline, to mark the start of the Great Silence. 

St Jerome's commentary on the psalm includes a reference to the verse now used to open Compline, perhaps helping to explain the reason for its selection:

'Death and life are in the power of the tongue'; and again: 'I tell you, that of every idle word men speak, they shall give account on the day of judgment.' The prophet prays, therefore, that his words may not be vain, but holy and pleasing to God. 'A guard at the door of my lips.' He is asking for a guard round about his lips like the rampart of a castle, that he may never capitulate to sin...The prophet prays earnestly, therefore, that a sentry be placed around all his senses, that his whole household be fortified against the invasion and conquest of his adversary the devil. St. Peter writes: 'Our adversary the devil, as a roaring lion, goes about seeking someone to devour.' Not ordinarily does the devil make his attack through grave faults but through slight ones, that in some way or other he may gain admittance, win his victory, and ultimately impel his man to greater vices. Not through fornication or avarice, but through lesser sins, he secures an entrance.