Psalms of Tenebrae/4 - Psalm 70

Today's psalm concludes the first Nocturn of Tenebrae for Maundy Thursday.

Like its two predecessors it is a plea for help at a time when our strength threatens to fail us, and thus clearly belongs with this set of psalms representing the prayer in the Garden.

The call to obedience

But the other key to its inclusion in the psalms selected for Maundy Thursday surely lies in the title of the psalm given in the Septuagint, which lauds the pure obedience of a good son, as St Augustine's commentary on it explains:

"The title then of this Psalm is, as usual, a title intimating on the threshold what is being done in the house: To David himself for the sons of Jonadab, and for those that were first led captive.

Jonadab (he is commended to us in the prophecy of Jeremiah) was a certain man, who had enjoined his sons not to drink wine, and not to dwell in houses, but in tents. But the commandment of the father the sons kept and observed, and by this earned a blessing from the Lord. Now the Lord had not commanded this, but their own father. But they so received it as though it were a commandment from the Lord their God; for even though the Lord had not commanded that they should drink no wine and should dwell in tents; yet the Lord had commanded that sons should obey their father... God then blessed the sons of Jonadab because of their obedience, and thrust them in the teeth of His disobedient people, reproaching them, because while the sons of Jonadab were obedient to their father, they obeyed not their God..."

The call to mission

It is this perfect obedience to the will of God that we must strive to imitate.

Yet obedience is surely the hardest of the evangelical counsels for us to follow.

Pope Benedict XVI commented a few days ago we are not the authors of our own vocation.  It is an important point: God ordains where and when we were born; and into what family and circumstances.  He also calls each of us individually, firstly to a state of life, and secondly to particular missions within that life.

We can of course choose not to listen to those calls in the first place, not to discern what we are meant to be doing with our lives, what we are meant to be doing here and now.  Indeed, few today are taught to properly discern their vocation in life, or to listen to the breath of the Holy Spirit as it blows in our hearts and minds.

And even if we do listen, we are left free to reject those calls - and most of us do many times a day, through sin or failure to act.

Yet the psalmist reminds us that it is never too late, that we must over and over again ask for God's aid to persevere, for God wants to save us: 'for turning you have brought me to life, and have brought me back again from the depths of the earth".

The text of the psalm

Vulgate	Douay-Rheims
Psalmus David, filiorum Jonadab, et priorum captivorum.	A psalm for David. Of the sons of Jonadab, and the former captives.
1 In te, Dómine, sperávi, non confúndar in ætérnum : in justítia tua líbera me, et éripe me.	In you, O Lord, I have hoped, let me never be put to confusion:
2  Inclína ad me aurem tuam, et salva me.	2 Deliver me in your justice, and rescue me. Incline your ear unto me, and save me.
3  Esto mihi in Deum protectórem, et in locum munítum : ut salvum me fácias.	3 Be unto me a God, a protector, and a place of strength: that you may make me safe.
4  Quóniam firmaméntum meum, * et refúgium meum es tu.	For you are my firmament and my refuge.
5  Deus meus, éripe me de manu peccatóris, * et de manu contra legem agéntis et iníqui :	4 Deliver me, O my God, out of the hand of the sinner, and out of the hand of the transgressor of the law and of the unjust.
6  Quóniam tu es patiéntia mea, Dómine : * Dómine, spes mea a juventúte mea.	5 For you are my patience, O Lord: my hope, O Lord, from my youth.
7  In te confirmátus sum ex útero : * de ventre matris meæ tu es protéctor meus.	6 By you have I been confirmed from the womb: from my mother's womb you are my protector.
8  In te cantátio mea semper : * tamquam prodígium factus sum multis : et tu adjútor fortis.	Of you I shall continually sing: 7 I have become unto many as a wonder, but you are a strong helper.
9  Repleátur os meum laude, ut cántem glóriam tuam : * tota die magnitúdinem tuam.	8 Let my mouth be filled with praise, that I may sing your glory; your greatness all the day long
10  Ne projícias me in témpore senectútis : * cum defécerit virtus mea, ne derelínquas me.	9 Cast me not off in the time of old age: when my strength shall fail, do not forsake me.
11 Quia dixérunt inimíci mei mihi : * et qui custodiébant ánimam meam, consílium fecérunt in unum.	10 For my enemies have spoken against me; and they that watched my soul have consulted together,
12  Dicéntes : Deus derelíquit eum, persequímini, et comprehéndite eum : * quia non est qui erípiat.	11 saying: God has forsaken him: pursue and take him, for there is none to deliver him.
13  Deus ne elongéris a me : * Deus meus, in auxílium meum réspice.	12 O God, be not far from me: O my God, make haste to my help.
14  Confundántur, et defíciant detrahéntes ánimæ meæ : * operiántur confusióne, et pudóre qui quærunt mala mihi.	13 Let them be confounded and come to nothing that detract my soul; let them be covered with confusion and blame that seek my hurt.
15  Ego autem semper sperábo : * et adjíciam super omnem laudem tuam.	14 But I will always hope; and will add to all your praise.
16  Os meum annuntiábit justítiam tuam : * tota die salutáre tuum.	15 My mouth shall show forth your justice; your salvation all the day long.
17  Quóniam non cognóvi litteratúram, introíbo in poténtias Dómini : * Dómine, memorábor justítiæ tuæ solíus.	Because I have not known learning, 16 I will enter into the powers of the Lord: O Lord, I will be mindful of your justice alone.
18  Deus, docuísti me a juventúte mea : * et usque nunc pronuntiábo mirabília tua.	17 You have taught me, O God, from my youth: and till now I will declare your wonderful works.
19  Et usque in senéctam et sénium : * Deus, ne derelínquas me,	18 And unto old age and grey hairs: O God, forsake me not,
20  Donec annúntiem bráchium tuum * generatióni omni, quæ ventúra est	Until I show forth your arm to all the generation that is to come:
21  Poténtiam tuam, et justítiam tuam, Deus, usque in altíssima, quæ fecísti magnália : *  Deus, quis símilis tibi?	Your power, 19 and your justice, O God, even to the highest great things you have done: O God, who is like to you?
22 Quantas ostendísti mihi tribulatiónes multas et malas : et convérsus vivificásti me : * et de abyssis terræ íterum reduxísti me:	20 How great troubles have you shown me, many and grievous: and turning you have brought me to life, and have brought me back again from the depths of the earth:
23  Multiplicásti magnificéntiam tuam : * et convérsus consolátus es me.	21 You have multiplied your magnificence; and turning to me you have comforted me.
24  Nam et ego confitébor tibi in vasis psalmi veritátem tuam : * Deus, psallam tibi in cíthara, Sanctus Israël.	22 For I will also confess to you your truth with the instruments of psaltery: O God, I will sing to you with the harp, you holy one of Israel.
25  Exsultábunt lábia mea cum cantávero tibi : * et ánima mea, quam redemísti.	23 My lips shall greatly rejoice, when I shall sing to you; and my soul which you have redeemed.
26  Sed et lingua mea tota die meditábitur justítiam tuam : * cum confúsi et revériti fúerint, qui quærunt mala mihi.	24 Yea and my tongue shall meditate on your justice all the day; when they shall be confounded and put to shame that seek evils to me.

Tenebrae of Holy Thursday

Nocturn I: Psalms 68, 69, 70
Nocturn II: Psalms 71, 72, 73
Nocturn III: Psalms 74, 75, 76
Lauds: 50, 89, 35, [Ex 15], 146

And you can find the next part in this series here.

Other Scriptural and liturgical uses of the psalm

NT references	Gal 1:15 (7); Lk 1:49 (18); Rom 10:7 (22)
RB cursus	Wednesday Matins II, 4
Monastic feasts etc	Christ the King; Maundy Thurs Tenebrae, I,3 AN 2174 (4) AN 5283 (18) AN 208 (19, 20)
Responsories	6423 (1-3) Epiphanytide Thurs 7529 (8, 9, 23) – Epjnaytide thurs 6762 (23, 24, 28) Epiphanytide Thurs 6422 (1) 6899 (Psalm Sunday alt verse, 4) 7687 (5, 6) – H, day hours in Septuagesima 6325 (10-12) 7475 (10-12) Passion Sunday no 8
Roman pre 1911	Thursday Matins
Roman post 1911	1911-62: Thursday Compline
Mass propers (EF)	Quinquagesima Sun IN 1-3 Lent 4 Thursday, CO (17-19); Pentecost Ember Friday, IN (1-2, 8, 23); PP 8, GR (1, 3) PP 16, IN (1-2), CO (17-19)

Psalms of Tenebrae/3 - Psalm 69

Today's psalm, the second of the First Nocturn of Matins for Maundy Thursday, is very short, and the first verse at least will be very familiar, as the prayer 'O God come to my aid, O Lord make haste to help me' is frequently used in the liturgy.  In fact it is one of those verses that can be usefully said all through the day!

Psalm 69 is actually more or less a repeat of the second half of Psalm 39 (the main difference is in the Hebrew word used for God, here Adonai instead of Elohim).

In the Benedictine Office, it is normally said at Matins on Wednesday; in the pre-1911 Roman Office, it was said at Matins on Thursday, the 1962 Roman Office has it at Compline on the same day.

In the context of Maundy Thursday

In the context of Tenebrae for Maundy Thursday, it is first an intensification of that prayer for deliverance from what must come.  More importantly though, it is a prayer for what is to come: for in the Resurrection, Our Lord's enemies were indeed confounded, as the verse used for the antiphon (v 3) reminds us.

In the Septuagint and Vulgate, the psalm is given the title 'Unto the end, a psalm for David, to bring to remembrance that the Lord saved him'.  Cassiodorus suggests that this is to differentiate the context for the two versions of the psalm:

"So in Psalm 39 where these words occur there is fear of future judgment and recollection of sins; but in the present passage hope of liberation and the promised trust in our future reward are maintained. To demonstrate that he remembered this, he added: That the Lord saved me, so that it could be shown that this recollection was born not of fear but of the kindness which had been received. It was fitting that, since in the previous psalm the Lord Christ had recounted His passion, and had added the hope of resurrection, so here His members should speak in similar vein after their Head, so that they might proclaim their faithful sufferings, and entertain hope of the resurrection for which they prayed."

Lent as spiritual warfare

For us today, the plea for help in the face of our enemies should serve as a reminder that Lent is a period when the spiritual warfare waged against us will tend to intensify.  We should make our own, then, the plea 'But I am needy and poor; O God, help me'.



Psalm 69

Deus, in adjutórium meum inténde : * Dómine ad adjuvándum me festína.
2  Confundántur et revereántur, * qui quærunt ánimam meam.
3  Avertántur retrórsum, et erubéscant, * qui volunt mihi mala.
4  Avertántur statim erubescéntes, * qui dicunt mihi : Euge, euge.
5  Exsúltent et læténtur in te omnes qui quærunt te, * et dicant semper : Magnificétur Dóminus : qui díligunt salutáre tuum.
6  Ego vero egénus, et pauper sum : * Deus, ádjuva me.
7  Adjútor meus, et liberátor meus es tu : * Dómine, ne moreris.

O God come to my assistance; O Lord, make haste to help me.
Let them be confounded and ashamed that seek my soul:
Let them be turned backward, and blush for shame that desire evils to me:
Let them be presently turned away blushing for shame that say to me: 'Tis well, 'tis well.
Let all that seek you rejoice and be glad in you; and let such as love your salvation say always: The Lord be magnified.
But I am needy and poor; O God, help me.
You are my helper and my deliverer: O lord, make no delay.

And here is a lovely polyphonic setting of the psalm by the Mexican Jan de Padilla



Tenebrae of Holy Thursday

Nocturn I: Psalms 68, 69, 70
Nocturn II: Psalms 71, 72, 73
Nocturn III: Psalms 74, 75, 76
Lauds: 50, 89, 35, [Ex 15], 146

And you can find the next post in this series here.

Psalms of Tenebrae/2 - Psalm 68: On holy zeal

Today in this Lenten series on the psalms of the Tenebrae of Holy Week, I want to start on the first Nocturn for Maundy Thursday, which focuses on the prayer in the Garden of Gethsemene, at the foot of the Mount of Olives, and provides us with three psalms depicting the suffering servant.

The first of these psalms, Psalm 68 (69), Salvum me fac Deus, is not a short one!

But it is an important psalm, for it provides a summary of Our Lord's prayers as he faced his coming Passion.  As such, it is is one of the most quoted psalms in the New Testament.

The prayer in the Garden

Psalm 68 is truly the prayer of the Garden, opening with a plea for salvation from the waters of his coming baptism of blood, and lamenting the numbers of those who hate him without cause.  It describes his coming fate on the Cross, with its references to drinking vinegar and gall; and deals also with the fate of Judas and those who persecuted him.

But above all, it points to Our Lord's alienation from those around him, reflected in the failure of the apostles with him to stay awake, and their coming flight and disowning of him:

"And I looked for one that would grieve together with me, but there was none: and for one that would comfort me, and I found none".

Zeal for your house has consumed me..

The antiphon for the psalm at Tenebrae, though, is Verse 10 of the psalm (when it is arranged liturgically), and Coverdale translates it thus:

"For the zeal of thine house hath even eaten me; and the rebukes of them that rebuked thee are fallen upon me."

This is a supremely important verse, for, as the Gospels remind us, it reminds us of the cleansing of the Temple, that act that Pope Benedict XVI argues in Volume 2 of Jesus of Nazareth is about opening the Temple truly to the whole world: 'it announces the coming of the new Temple, the Temple that Jesus came on earth to build', and reveals Christ's self-giving love, 'the zeal of the Cross' (pp22-23).

It should serve as a reminder to us, perhaps, that we, too, must always exhibit that good zeal for the faith that Our Lord models, regardless of the consequences to ourselves.

You can hear the antiphon sung as it is set for Tenebrae, along with a couple of verses to give you the feel of the psalm tone, in the video below.

Vulgate	Douay-Rheims
In finem, pro iis qui commutabuntur. David.	Unto the end, for them that shall be changed; for David.
1 Salvum me fac, Deus: * quóniam intravérunt aquæ usque ad ánimam meam.	2 Save me, O God: for the waters have come in even unto my soul.
2  Infíxus sum in limo profúndi: * et non est substántia.	3 I stick fast in the mire of the deep and there is no sure standing.
3  Veni in altitúdinem maris: * et tempéstas demérsit me.	I have come into the depth of the sea, and a tempest has overwhelmed me.
4  Laborávi clamans, raucæ factæ sunt fauces meæ: * defecérunt óculi mei, dum spero in Deum meum.	4 I have laboured with crying; my jaws have become hoarse, my eyes have failed, whilst I hope in my God.
5  Multiplicáti sunt super capíllos cápitis mei, * qui odérunt me gratis.	5 They are multiplied above the hairs of my head, who hate me without cause.
6  Confortáti sunt qui persecúti sunt me inimíci mei injúste: * quæ non rápui, tunc exsolvébam	My enemies are grown strong who have wrongfully persecuted me: then did I pay that which I took not away.
7  Deus, tu scis insipiéntiam meam: * et delícta mea a te non sunt abscóndita.	6 O God, you know my foolishness; and my offences are not hidden from you:
8  Non erubéscant in me qui exspéctant te, Dómine, * Dómine virtútum	7 Let not them be ashamed for me, who look for you, O Lord, the Lord of hosts.
9  Non confundántur super me * qui quærunt te, Deus Israël.	Let them not be confounded on my account, who seek you, O God of Israel.
10  Quóniam propter te sustínui oppróbrium: * opéruit confúsio fáciem meam.	8 Because for your sake I have borne reproach; shame has covered my face.
11  Extráneus factus sum frátribus meis, * et peregrínus fíliis matris meæ.	9 I have become a stranger to my brethren, and an alien to the sons of my mother.
12  Quóniam zelus domus tuæ comédit me: * et oppróbria exprobrántium tibi cecidérunt super me.	10 For the zeal of your house has eaten me up: and the reproaches of them that reproached you are fallen upon me.
13  Et opérui in jejúnio ánimam meam: * et factum est in oppróbrium mihi.	11 And I covered my soul in fasting: and it was made a reproach to me.
14  Et pósui vestiméntum meum cilícium: * et factus sum illis in parábolam.	12 And I made haircloth my garment: and I became a byword to them.
15  Advérsum me loquebántur, qui sedébant in porta: * et in me psallébant qui bibébant vinum.	13 They that sat in the gate spoke against me: and they that drank wine made me their song.
16  Ego vero oratiónem meam ad te, Dómine: * tempus benepláciti, Deus.	14 But as for me, my prayer is to you, O Lord; for the time of your good pleasure, O God.
17 In multitúdine misericórdiæ tuæ exáudi me, * in veritáte salútis tuæ:	In the multitude of your mercy hear me, in the truth of your salvation.
18  Eripe me de luto, ut non infígar: * líbera me ab iis, qui odérunt me, et de profúndis aquárum.	15 Draw me out of the mire, that I may not stick fast: deliver me from them that hate me, and out of the deep waters.
19  Non me demérgat tempéstas aquæ, neque absórbeat me profúndum: * neque úrgeat super me púteus os suum.	16 Let not the tempest of water drown me, nor the deep water swallow me up: and let not the pit shut her mouth upon me.

Vulgate	Douay-Rheims
20  Exáudi me, Dómine, quóniam benígna est misericórdia tua: * secúndum multitúdinem miseratiónum tuárum réspice in me.	17 Hear me, O Lord, for your mercy is kind; look upon me according to the multitude of your tender mercies.
21  Et ne avértas fáciem tuam a púero tuo: * quóniam tríbulor, velóciter exáudi me.	18 And turn not away your face from your servant: for I am in trouble, hear me speedily.
22  Inténde ánimæ meæ, et líbera eam: * propter inimícos meos éripe me.	19 Attend to my soul, and deliver it: save me because of my enemies.
23  Tu scis impropérium meum, et confusiónem meam, * et reveréntiam meam.	20 You know my reproach, and my confusion, and my shame.
24  In conspéctu tuo sunt omnes qui tríbulant me: * impropérium exspectávit cor meum, et misériam.	21 In your sight are all they that afflict me; my heart has expected reproach and misery.
25  Et sustínui qui simul contristarétur, et non fuit: * et qui consolarétur, et non invéni.	And I looked for one that would grieve together with me, but there was none: and for one that would comfort me, and I found none.
26  Et dedérunt in escam meam fel: * et in siti mea potavérunt me acéto.	22 And they gave me gall for my food, and in my thirst they gave me vinegar to drink.
27  Fiat mensa eórum coram ipsis in láqueum, * et in retributiónes, et in scándalum.	23 Let their table become as a snare before them, and a recompense, and a stumbling block.
28  Obscuréntur óculi eórum ne vídeant: * et dorsum eórum semper incúrva.	24 Let their eyes be darkened that they see not; and their back bend down always.
29  Effúnde super eos iram tuam: * et furor iræ tuæ comprehéndat eos.	25 Pour out your indignation upon them: and let your wrathful anger take hold of them.
30  Fiat habitátio eórum desérta: * et in tabernáculis eórum non sit qui inhábitet.	26 Let their habitation be made desolate: and let there be none to dwell in their tabernacles.
31  Quóniam quem tu percussísti, persecúti sunt: * et super dolórem vúlnerum meórum addidérunt.	27 Because they have persecuted him whom you have smitten; and they have added to the grief of my wounds.
32  Appóne iniquitátem super iniquitátem eórum: * et non intrent in justítiam tuam.	28 Add iniquity upon their iniquity: and let them not come into your justice.
33  Deleántur de libro vivéntium: * et cum justis non scribántur.	29 Let them be blotted out of the book of the living; and with the just let them not be written.
34  Ego sum pauper et dolens: * salus tua, Deus, suscépit me.	30 But I am poor and sorrowful: your salvation, O God, has set me up.
35  Laudábo nomen Dei cum cántico: * magnificábo eum in laude:	31 I will praise the name of God with a canticle: and I will magnify him with praise.
36  Et placébit Deo super vítulum novéllum: * córnua producéntem et úngulas.	32 And it shall please God better than a young calf, that brings forth horns and hoofs.
37  Vídeant páuperes et læténtur: * quærite Deum, et vivet ánima vestra.	33 Let the poor see and rejoice: seek God, and your soul shall live.
38  Quóniam exaudívit páuperes Dóminus: * et vinctos suos non despéxit.	34 For the Lord has heard the poor: and has not despised his prisoners.
39  Laudent illum cæli et terra, * mare et ómnia reptília in eis.	35 Let the heavens and the earth praise him; the sea, and everything that creeps therein.
40  Quóniam Deus salvam fáciet Sion: * et ædificabúntur civitátes Juda.	36 For God will save Sion, and the cities of Juda shall be built up.
41  Et inhabitábunt ibi, * et hereditáte acquírent eam.	And they shall dwell there, and acquire it by inheritance.
42  Et semen servórum ejus possidébit eam: * et qui díligunt nomen ejus, habitábunt in ea.	37 And the seed of his servants shall possess it; and they that love his name shall dwell therein.

And here is the whole psalm sung in Latin:

Tenebrae of Holy Thursday

Nocturn I: Psalms 68, 69, 70
Nocturn II: Psalms 71, 72, 73
Nocturn III: Psalms 74, 75, 76
Lauds: 50, 89, 35, [Ex 15], 146

And you can find the next part of this series here.

Other Scriptural and liturgical uses of the psalm

NT references	Jn 15:19-25 (5); Jn 2: 13-17; Rom 15:3; Heb 11:26 (12); Mk 3:21(11); Jn 16:32; Heb 12:2 (23); Mt 26:40 (25); Mt 27:34; Mk 15:23, 26; Lk 23: 36 Jn 19:28 (26); Rom 11: 9-10; (27); Acts 1:20; Rev 16:1 (29); Lk 13:35(30);
RB cursus	Wednesday Matins II, 1-2
Monastic feasts etc	Maundy Thurs Ten I, 1
Roman pre 1911	Thursday Matins
Roman post 1911	1911-62:  Thursday Matins. 1970:
Mass propers (EF)	Holy Tuesday CO (15-16); Holy Wednesday GR [21] (1-2) Palm Sunday OF (23-26); Holy Wednesday GR (21) [1-2]; Sacred Heart (24)

Psalms of Tenebrae/2: Psalm 50 (51)

Nathan the prophet rebukes King David

I thought I'd start this Lenten series on the psalms of Tenebrae with the first psalm not of Matins, but of Lauds, namely Psalm 50 (51), given its particular appropriateness for Ash Wednesday.

I've posted a short commentary on the psalm over at Australia Incognita blog; this is an expanded version drawing on previous notes.

Psalm 50 in the Office

Psalm 50 has been described as the penitential psalm par excellence, and I think that’s a fair description: it is a powerful expression of deep humility and contrition, and every verse has great spiritual and theological riches waiting to be uncovered.

It is often used for quasi-liturgical purposes, such as part of grace before and after meals; each week at mass in the Asperges; and to open (traditional) Matins each day.

In the pre-1911 Roman Office and in the (1962) Benedictine form of the Divine Office it is said every day at Lauds. The Roman Office says it daily during penitential periods such as Lent.  Indeed, even the Liturgy of the Hours manages it once a week.

And it opens the Lauds section of the Office on each of the three days that Tenebrae is said.

The best known of the psalms?

There are a number of famous stories centred around this psalm, including when the child Mozart stole the fabulous setting of the psalm by Gregorio Allegri (composed in the 1630s and used at Tenebrae during Holy Week in the Sistine Chapel) by transcribing it from memory, thus making what had been restricted to the Vatican available to the world. He escaped ex-communication for his act partly perhaps because of his young age at the time, but mostly because the Pope of the day was so impressed at the musical feat!

Psalm 50 and the sacrament of confession

The title of the psalm suggests that it is, like Psalm 6, a response to King David's sin with Bethesheba (2 Samuel 11-12).

The psalm is clearly the individual lament of a penitent sinner. Unsurprisingly though, it was quickly appropriated by other sinners, as well as used to confess the collective guilt of the nation (indeed the last two verses are almost certainly later additions).  Pope John Paul II commented:

"The Jewish tradition placed the psalm on the lips of David, who was called to repentance by the severe words of the prophet Nathan (cf. vv. 1-2; 2 Sam 11-12), who rebuked him for his adultery with Bathsheba and for having had her husband Uriah killed. The psalm, however, was enriched in later centuries, by the prayer of so many other sinners, who recovered the themes of the "new heart" and of the "Spirit" of God placed within the redeemed human person, according to the teaching of the prophets Jeremiah and Ezekiel (cf. v. 12; Jer 31,31-34; Ez 11,19. 36,24-28).

The psalm's intensity has prompted vast volumes of commentary, yet in many ways it is a psalm that surely needs no exposition: rather, we should turn King David's plea for forgiveness and cleansing of his sin into our own:

"Have mercy on me, O God, according to your great mercy. 

And according to the multitude of your tender mercies blot out my iniquity. 

Wash me yet more from my iniquity, and cleanse me from my sin. 

For I know my iniquity, and my sin is always before me....

Create a clean heart in me, O God: and renew a right spirit within my bowels. 

Cast me not away from your face; and take not your holy spirit from me." 

I have to admit, though, that my favourite verse of the psalm comes around the middle of it, and might usefully serve as a reminder that a penitential season need not be one devoid of joy:

"Restore unto me the joy of your salvation, and strengthen me with a perfect spirit."

The key to this restoration is our contrition, our offering of our Lenten sacrifices in the right spirit:

"O Lord, you will open my lips: and my mouth shall declare your praise. 

For if you had desired sacrifice, I would indeed have given it: with burnt offerings you will not be delighted. 

A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, you will not despise." 

Psalm 50

Miserére mei Deus, * secúndum magnam misericórdiam tuam.
2  Et secúndum multitúdinem miseratiónum tuárum, * dele iniquitátem meam.
3  Amplius lava me ab iniquitáte mea: * et a peccáto meo munda me.
4  Quóniam iniquitátem meam ego cognósco: * et peccátum meum contra me est semper.
5  Tibi soli peccávi, et malum coram te feci: * ut justificéris in sermónibus tuis, et vincas cum judicáris.
6  Ecce enim in iniquitátibus concéptus sum: * et in peccátis concépit me mater mea.
7  Ecce enim veritátem dilexísti: * incérta et occúlta sapiéntiæ tuæ manifestásti mihi.
8  Aspérges me hyssópo, et mundábor: * lavábis me, et super nivem dealbábor.
9  Audítui meo dabis gáudium et lætítiam: * et exsultábunt ossa humiliáta.
10  Avérte fáciem tuam a peccátis meis: * et omnes iniquitátes meas dele.
11  Cor mundum crea in me, Deus: * et spíritum rectum ínnova in viscéribus meis.
12  Ne projícias me a fácie tua: * et spíritum sanctum tuum ne áuferas a me.
13  Redde mihi lætítiam salutáris tui: * et spíritu principáli confírma me.
14  Docébo iníquos vias tuas: * et ímpii ad te converténtur.
15  Líbera me de sanguínibus, Deus, Deus salútis meæ: * et exsultábit lingua mea justítiam tuam.
16  Dómine, lábia mea apéries: * et os meum annuntiábit laudem tuam.
17  Quóniam si voluísses sacrifícium dedíssem útique: * holocáustis non delectáberis.
18  Sacrifícium Deo spíritus contribulátus: * cor contrítum, et humiliátum, Deus non despícies.
19  Benígne fac, Dómine, in bona voluntáte tua Sion: * ut ædificéntur muri Jerúsalem.
20  Tunc acceptábis sacrifícium justítiæ, oblatiónes, et holocáusta: * tunc impónent super altáre tuum vítulos.

or in English:

Have mercy on me, O God, according to your great mercy. 

And according to the multitude of your tender mercies blot out my iniquity. 

Wash me yet more from my iniquity, and cleanse me from my sin. 

For I know my iniquity, and my sin is always before me. 

To you only have I sinned, and have done evil before you: that you may be justified in your words, and may overcome when you are judged. 

For behold I was conceived in iniquities; and in sins did my mother conceive me. 

For behold you have loved truth: the uncertain and hidden things of your wisdom you have made manifest to me. 

You shall sprinkle me with hyssop, and I shall be cleansed: you shall wash me, and I shall be made whiter than snow. 

To my hearing you shall give joy and gladness: and the bones that have been humbled shall rejoice. 

Turn away your face from my sins, and blot out all my iniquities. 

Create a clean heart in me, O God: and renew a right spirit within my bowels. 

Cast me not away from your face; and take not your holy spirit from me. 

Restore unto me the joy of your salvation, and strengthen me with a perfect spirit. 

I will teach the unjust your ways: and the wicked shall be converted to you. 

Deliver me from blood, O God, you God of my salvation: and my tongue shall extol your justice. 

O Lord, you will open my lips: and my mouth shall declare your praise. 

For if you had desired sacrifice, I would indeed have given it: with burnt offerings you will not be delighted. 

A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, you will not despise. 

Deal favourably, O Lord, in your good will with Sion; that the walls of Jerusalem may be built up. Then shall you accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon your altar.

The antiphons

At Lauds on Maundy Thursday it comes with the antiphon Justificeris, Domine, in sermonibus tuis, et vincas cum iudicaris (You are justified Lord, in your words and just in your judgment).  It is sung below by the monks of Solesmes with a couple of verses of the psalm to give you a feel for the psalm tone, just in case you are practicing for Tenebrae...



On Good Friday the antiphon is, 'God has not spared even his own Son, but has delivered him for us all' (Proprio Filio); while on Holy Saturday it is 'O death, I will be your death; O hell, I will be your bite' (O mors).

You can find the next part in this series here.

Alternatively, you can continue on to the next psalm of Lauds on Maundy Thursday, Psalm 89 for Good Friday Lauds, Psalm 142; and for Holy Saturday, Psalm 91.

The psalms of Tenebrae

This year by way of a daily Lenten meditation offering, I plan to focus on the psalms of the Office of Tenebrae, which is traditionally sung on the evenings of Holy Wednesday, Maundy Thursday and Good Friday.

Tenebrae, where it is still sung, is a particularly beautiful part of the Holy Week liturgy.  It is most famous perhaps for its beautiful ceremonial, including the hearse of candles, one of which is extinguished as each psalm is said, and for the reading or singing of the Lamentations of Jeremiah, and the various responsories of Tenebrae that go with the Matins readings (including the many famous polyphonic settings thereof).

Why the psalms?

I want, however, to concentrate on the psalms of the Tenebrae, which I think provide a really splendid teasing out of the events and theology that underlies the Sacred Triduum, those three intense days that encapsulate the wait for the salvation of the Resurrection that is the theme of the whole of Lent.

St Robert Bellarmine in his commentary on the first psalm of Tenebrae, Psalm 68, points out that the Gospels are often quite sparse on the details of the events of these days.  The Gospels do, however, repeatedly point us to the texts which draw out the events in more detail. 

Psalm 68, for example, is one of the most quoted psalms in the New Testament.  Here is St Robert's explanation of why:

The history of the passion of our Lord Jesus Christ, in the Gospel, takes very little notice of the intensity of his sufferings, because the evangelists wished to show that it was quite voluntary, and borne with the greatest fortitude. But, as it was right that the world should know that the sufferings of Christ were intense beyond measure, and learn from thence the extent of their debt to the Redeemer, the Holy Ghost was pleased to reveal the intensity of his sufferings, long before, to the prophets, and, through them, as trustworthy witnesses and above suspicion, to be narrated to us. Isaias, therefore, wrote much about them, so did Jeremias, but none more than David."

And because this Office is so ancient, the particular psalms selected can teach us a lot about the understanding the early Church had of these events.

Accordingly, praying and meditating on one of them a day might make a suitable Lenten penance or at least form part of our Lenten program.

The Office of Tenebrae

Tenebrae, a word which literally means darkness, is the very ancient form of the Divine Office said during the Sacred Triduum.  The monastic and Roman forms of the (pre-1955 reform) Office of Tenebrae are identical, reflecting the ancient origins of the hour.

It has, unfortunately, been abolished altogether in the novus ordo. 

And even the 1962 Office rubrics prohibit anticipating Lauds, though this is universally ignored!  

In any case, the Office of Tenebrae on each of the three days consists of the 'hours' of Matins (originally said after midnight) and Lauds (normally said at first light).  During the Triduum, however, both hours are joined together and said in darkness.

Matins on each day consists of three nocturns, each with three psalms with antiphons, and three readings, each of which has a responsory (and the chant settings of these are some of the richest and most challenging in the chant repertory). 

Lauds on each day largely follows the normal psalm cursus (with a few tweaks to the variable psalms), reflecting the mini-Triduum already built into the Office for this hour. 

At Matins, the psalms of Maundy Thursday are those of the normal (pre-1910) psalm cursus for that day, again, I would suggest, reflecting the appropriateness of these for the day of the week; on Friday and Saturday however, the psalms are selected particularly for these two days of the year.

The psalms

As a few of the psalms are repeated, there are exactly enough for us to look at one a day in the period up to Holy Wednesday.

The psalms set for the Office of Maundy Thursday in the 1962 version are: (psalm numbering according to the Vulgate; an asterix indicates a psalm that is repeated): 68, 69, 70; 71, 72, 73; 74, 75*, 76; 50*, 89, 35, [Ex 15]; 146.

For Good Friday: 2, 21, 26*; 37, 39, 53*; 58, 87*, 93; 50*, 142, 84, [Hab]; 147.

For Holy Saturday: 4, 14, 15; 23, 26*, 29; 53*, 75*, 87*; 50*, 91, 63, [Is 38], 150.


I do hope you will join me in meditating on one of these psalms each day...and you can find the next part in the series here.

Psalm 111 verse 9: Hell awaits for the wicked!

Today the conclusion of this series on Psalm 111 with a look at the final verse:

Peccator videbit, et irascetur; dentibus suis fremet et tabescet : desiderium peccatorum peribit.

The wicked shall see, and shall be angry, he shall gnash with his teeth and pine away: the desire of the wicked shall perish.

Looking at the text

Peccator (the sinner) videbit (will see), et (and) irascetur (he will be angry)

peccator, oris, m.  a sinner, transgressor; the wicked, the godless.

video, vidi, vlsum, ere 2,  to see, behold; consider; experience, undergo, suffer, realize; keep watch, look for, meditate on

irascor, iratus sum, irasci to be angry or wrathful.

dentibus suis (his teeth) fremet (he gnashes) et (and) tabescet (he pines away)

dens, dentis, m.  a tooth;  to gnash the teeth; to break the teeth of one is to destroy his power, to render him harmless.

fremo, ui, itum, ere 3  to rage, clamor; dentibus fremere, to gnash the teeth.

tabesco, tabui, ere 3  to pine away, waste away, melt away, faint

desiderium (the desire) peccatorum (of sinners) peribit (it will perish)

desiderium, ii, n.  desire, longing, wish, yearning

pereo, ii, itum, ire,  to perish, come to naught, be lost;  stray, be lost.

Penetrating the meaning of the text

Why is it that evil-doers are not just committed to a life of sin, but seem so often to also be filled with anger and jealousy at the good?  

The psalm closes with a reminder that no matter the force of their wrath now, it is transitory, for they shall go down to that final death that is hell…

The psalm as a whole

1 Beatus vir qui timet Dominum : in mandatis ejus volet nimis

2 Potens in terra erit semen ejus; generatio rectorum benedicetur.

3 Gloria et divitiæ in domo ejus, et justitia ejus manet in sæculum sæculi. 

4 Exortum est in tenebris lumen rectis : misericors, et miserator, et justus. 

5 Jucundus homo qui miseretur et commodat; disponet sermones suos in judicio: quia in æternum non commovebitur.  

6 In memoria æterna erit justus; ab auditione mala non timebit.

7 Paratum cor ejus sperare in Domino, confirmatum est cor ejus; non commovebitur donec despiciat inimicos suos.

8 Dispersit, dedit pauperibus; justitia ejus manet in sæculum sæculi : cornu ejus exaltabitur in gloria.

9 Peccator videbit, et irascetur; dentibus suis fremet et tabescet : desiderium peccatorum peribit.

Psalm 111 vs 8: Invest in the poor

Verse 8 of Psalm 111 reads:

Dispersit, dedit pauperibus; justitia ejus manet in sæculum sæculi : cornu ejus exaltabitur in gloria.

He has distributed, he has given to the poor: his justice remains for ever and ever: his horn shall be exalted in glory. 

Looking at the text

Dispérsit (he has dispersed), dedit (he has given) paupéribus (to the poor) = he has lavishly given to the poor

dispergo, spersi, spersum, ere 3  scatter, disperse; separate, loose;. take away, withdraw; roam abroad, to wander about

do, dedi, datum, are, to give,

justítia ejus (his justice) manet (it abides) in sæculum sæculi (forever)= his justice abides forever

cornu ejus (his horn) exaltábitur (it will be exalted) in glória (in glory)=his horn will be exalted in glory

cornu, us, n.  the horn of animals, of the bull, ram, etc; symbols of strength, power, glory, pride, or dominion

Penetrating the meaning

St John Chrysostom argues that the lavish giving implied here is not a matter of the quantum of almsgiving, but rather how much it really impacts on our own standard of living.  

And he argues that we should treat almsgiving like an investment, or like the sowing of seed by a farmer, for we shall indeed reap a reward in due course:

"It is quite clear that he means the one who deprives himself of what he has, the one who unsparingly makes his things available, as Paul requires in the words, "The one who sows bountifully will also reap bountifully."…So when you see that gold is lovely, and you are reluctant to throw it away, think of the sowers, think of the investors, think of the merchants, who begin with outlay and expenditure, each of them entrusting this to insecure ventures; waves and hollows of the ground, after all, and debtors' receipts are all insecure. Inves­tors frequently sustain a loss of their capital, you recall, whereas the one who tills the heavens has none of these risks to fear, but has grounds for confidence about capital and interest - if, that is, we should call this sort of thing interest and not something far more significant than capital. Capital, after all, is money, whereas heaven's interest is the kingdom. Do you see the kind of invest­ment involved, bearing an interest far in excess of the capital?...”

The psalm as a whole

1 Beatus vir qui timet Dominum : in mandatis ejus volet nimis

2 Potens in terra erit semen ejus; generatio rectorum benedicetur.

3 Gloria et divitiæ in domo ejus, et justitia ejus manet in sæculum sæculi. 

4 Exortum est in tenebris lumen rectis : misericors, et miserator, et justus. 

5 Jucundus homo qui miseretur et commodat; disponet sermones suos in judicio: quia in æternum non commovebitur.  

6 In memoria æterna erit justus; ab auditione mala non timebit.

7 Paratum cor ejus sperare in Domino, confirmatum est cor ejus; non commovebitur donec despiciat inimicos suos.

8 Dispersit, dedit pauperibus; justitia ejus manet in sæculum sæculi : cornu ejus exaltabitur in gloria.

9 Peccator videbit, et irascetur; dentibus suis fremet et tabescet : desiderium peccatorum peribit.

And for notes on the final verse of the psalm, go here.