Tenebrae/10 - Psalm 76

This final psalm of the Matins segment of Maundy Thursday Tenebrae opens by depicting the Lord, still keeping vigil in the Garden as he waits for his arrest, devoid of comfort:

"I cry aloud to God, aloud to God, that he may hear me. In the day of my trouble I seek the Lord; in the night my hand is stretched out without wearying; my soul refuses to be comforted... I am so troubled that I cannot speak." (RSV)

The problem he is struggling with is the fate of mankind, which hangs now in the balance:

"Will the Lord spurn for ever, and never again be favorable? Has his steadfast love for ever ceased? Are his promises at an end for all time? Has God forgotten to be gracious? Has he in anger shut up his compassion?"

Yet, the psalm reminds us, this is the God who saves, who parted the Red Sea to lead his people out of Egypt, and will do so again in the baptism of the Cross.  We can have no doubt of the answer, for God's love for us is infinite.

The real question is whether we in turn can respond to this great love poured out as grace for us, and take up the path of sanctity and salvation.

Psalm 76

Vulgate	Douay-Rheims
In finem, pro Idithun. Psalmus Asaph	Unto the end, for Idithun, a psalm of Asaph.
1 Voce mea ad Dóminum clamávi: * voce mea ad Deum, et inténdit mihi.	I cried to the Lord with my voice; to God with my voice, and he gave ear to me.
2 In die tribulatiónis meæ Deum exquisívi, mánibus meis nocte contra eum: * et non sum decéptus.	3 In the days of my trouble I sought God, with my hands lifted up to him in the night, and I was not deceived.
3 Rénuit consolári ánima mea, * memor fui Dei, et delectátus sum, et exercitátus sum: et defécit spíritus meus.	My soul refused to be comforted: 4 I remembered God, and was delighted, and was exercised, and my spirit swooned away.
4 Anticipavérunt vigílias óculi mei: * turbátus sum, et non sum locútus.	5 My eyes prevented the watches: I was troubled, and I spoke not.
5 Cogitávi dies antíquos: * et annos ætérnos in mente hábui.	6 I thought upon the days of old: and I had in my mind the eternal years.
6 Et meditátus sum nocte cum corde meo, * et exercitábar, et scopébam spíritum meum.	7And I meditated in the night with my own heart: and I was exercised and I swept my spirit.
7 Numquid in ætérnum projíciet Deus: * aut non appónet ut complacítior sit adhuc?	8 Will God then cast off forever? Or will he never be more favourable again?
8 Aut in finem misericórdiam suam abscíndet, * a generatióne in generatiónem?	9 Or will he cut off his mercy forever, from generation to generation?
9 Aut obliviscétur miseréri Deus: * aut continébit in ira sua misericórdias suas?	10 Or will God forget to show mercy? Or will he in his anger shut up his mercies?
10 Et dixi: Nunc cœpi: * hæc mutátio déxteræ Excélsi.	11 And I said, Now have I begun: this is the change of the right hand of the most High.
11 Memor fui óperum Dómini: * quia memor ero ab inítio mirabílium tuórum.	12 I remembered the works of the Lord: for I will be mindful of your wonders from the beginning.
12 Et meditábor in ómnibus opéribus tuis: * et in adinventiónibus tuis exercébor.	13 And I will meditate on all your works: and will be employed in your inventions.
13 Deus, in sancto via tua: quis Deus magnus sicut Deus noster? * tu es Deus qui facis mirabília.	14 Your way, O God, is in the holy place: who is the great God like our God? 15 You are the God that does wonders.
14 Notam fecísti in pópulis virtútem tuam: * Redemísti in bráchio tuo pópulum tuum fílios Jacob et Joseph.	You have made your power known among the nations:16 With your arm you have redeemed your people the children of Jacob and of Joseph.
15 Vidérunt te aquæ, Deus, vidérunt te aquæ: * et timuérunt et turbátæ sunt abyssi.	17 The waters saw you, O God, the waters saw you: and they were afraid, and the depths were troubled.
16 Multitúdo sónitus aquárum: * vocem dedérunt nubes.	18 Great was the noise of the waters: the clouds sent out a sound.
17 Etenim sagíttæ tuæ tránseunt: * vox tonítrui tui in rota.	For your arrows pass: 19 The voice of your thunder in a wheel.
18 Illuxérunt coruscatiónes tuæ orbi terræ: * commóta est, et contrémuit terra.	Your lightnings enlightened the world: the earth shook and trembled.
19 In mari via tua, et sémitæ tuæ in aquis multis : * et vestígia tua non cognoscéntur.	20 Your way is in the sea, and your paths in many waters: and your footsteps shall not be known.
20 Deduxísti sicut oves pópulum tuum, * in manu Móysi et Aaron.	21 You have conducted your people like sheep, by the hand of Moses and Aaron.

 Liturgical and Scriptural uses of the psalm

NT references	Roms 9:6 (8); Heb 12:26 (18)
RB cursus	Matins Thursday, I, 3
Monastic/(Roman) feasts etc	Maundy Thurs Tenebrae, III, 3
Responsories	Easter 4&5 v17-19
Roman pre 1911	Friday Compline
Roman post 1911	1911-62:  Thursday Matins. 1970:
Mass propers (EF)

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 for the next part in the series, on Psalm 89, go here.  Alternatively, if you want to look at the notes on Psalm 50, covered previously, go here.

Tenebrae/9 - Psalm 75

Today's psalm, Psalm 75 (76), continues the of God's intervention in history, and the coming warfare of the Cross.

The Old Testament historical context it suggested its title is the victory over the king of the Assyrians, Sennacherib described in 2 Kings 19: 35 and Isaiah 37:36. The language of fear and awe is an appropriate reaction to the scene described there:

“And it came to pass that night, that an angel of the Lord came, and slew in the camp of the Assyrians a hundred and eighty-five thousand. And when he arose early in the morning, he saw all the bodies of the dead.”

Both Isaiah and this psalm imply that the attack of Sennacherib foreshadows the dawning of the Messianic era, reminding us of God’s stupendous power: Tu terríbilis es, et quis resístet tibi? ex tunc ira tua’, or You are terrible, and who shall resist you? From that time your wrath (verse 8).

In the context of Triduum, the accompanying antiphon encourages us to particularly think of the earthquake that at the moment of Our Lord’s death, rending the temple veil in two, with the verse 'De caelo auditum fecisti judicium: terra tremuit et quievit (From heaven you have pronounced your judgment: the earth trembled and was still).

Despite God's 'anger' as exprssed in the psalm, we are reminded that Christ died on the cross for a reason, namely ‘to save all the meek of the earth’ (v9).  And in the light of this, the opening references to God being known in Judaea, and in the Temple in (Jeru)salem, in verses 1-2, have, the Fathers point out, a layer of irony attached to them: when the people denied God the Son, the veil of the Temple was pierced, the earth trembled, and the true Judaea, where God is really known, became the Church.

Jerusalem too is transfigured into the heavenly Jerusalem, from which judgment comes, causing the earth to fear and stand still.

This psalm is a fierce reminder of God’s justice, power and might before which we should tremble.

No wonder then that it ends in a call to persevere in our vows and offerings.

Psalm 75

Notus in Judæa Deus; in Israël magnum nomen ejus.
Et factus est in pace locus ejus, et habitatio ejus in Sion.
Ibi confregit potentias arcuum, scutum, gladium, et bellum.
Illuminans tu mirabiliter a montibus æternis;  turbati sunt omnes insipientes corde.
Dormierunt somnum suum, et nihil invenerunt omnes viri divitiarum in manibus suis.
Ab increpatione tua, Deus Jacob, dormitaverunt qui ascenderunt equos.
Tu terribilis es; et quis resistet tibi? ex tunc ira tua.
De cælo auditum fecisti judicium : terra tremuit et quievit cum exsurgeret in judicium Deus, ut salvos faceret omnes mansuetos terræ.
Quoniam cogitatio hominis confitebitur tibi, et reliquiæ cogitationis diem festum agent tibi.
Vovete et reddite Domino Deo vestro, omnes qui in circuitu ejus affertis munera:
terribili, et ei qui aufert spiritum principum : terribili apud reges terræ.

In Judea God is known: his name is great in Israel.
And his place is in peace: and his abode in Sion:
There has he broken the powers of bows, the shield, the sword, and the battle.
You enlighten wonderfully from the everlasting hills. All the foolish of heart were troubled.
They have slept their sleep; and all the men of riches have found nothing in their hands.
At your rebuke, O God of Jacob, they have all slumbered that mounted on horseback.
You are terrible, and who shall resist you? From that time your wrath.
You have caused judgment to be heard from heaven: the earth trembled and was still,
when God arose in judgment, to save all the meek of the earth.
For the thought of man shall give praise to you: and the remainders of the thought shall keep holiday to you.
Vow and pay to the Lord your God: all you that are round about him bring presents.
To him that is terrible, even to him who takes away the spirit of princes: to the terrible with the kings of the earth.

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

Tenebrae of Holy Saturday

Nocturn I: Psalms 4, 14, 15

Nocturn II: Psalms 23, 26, 29

Nocturn III: Psalms 53*, 75*, 87*

Lauds: 50*, 91, 63, [Is 38], 150

And for the next part in this series, on Psalm 76, go here.  Alternatively, if you are looking at this psalm in the context of Holy Saturday, you can skip straight to Psalm 87.

Tenebrae/8 - Psalm 74: Judgment is coming...

Today's psalm, Psalm 74 (75), marks the start of the third Nocturn of Tenebrae for Maundy Thursday, and though we are still dealing with the prayer in the Garden, the focus broadens somewhat.

In this Nocturn, rather than just focusing on Judas' betrayal, we are invited also to contemplate the plotting of the Jewish authorities, and the rejection of Christ by the people of Jerusalem.

And there is a clear message for those within God's Church who plot for its downfall: each of these three psalms points to the weight of God's anger that will fall upon the guilty: this is the God who causes rockfalls, earthquakes, lightening; the God who parted the waters of the Red Sea, and we should fear his wrath.  Above all though, these three psalms give us reasons for perseverance and endurance in times of difficulty.

The bitter cup

Psalm 74 is particularly appropriate as a prayer of the Garden, for in the central verses at least, it is clear that God is speaking; offering something of a dialogue with those who persecute and reject him, and pleading once more for repentance:

"I said to the wicked: Do not act wickedly: and to the sinners: Lift not up the horn.  Lift not up your horn on high: speak not iniquity against God."

And indeed we know from the Acts of the Apostles that many did indeed repent, did indeed realise that it was against God himself they were rebelling.

Soon in this Easter story, Christ will drink the bitter cup for our salvation, so that the just may be saved.  Yet the psalm also points us towards that final time of judgment, when, 'all the sinners of the earth shall drink'  from the cup of strong wine that he pours out.  It is a warning not to fall off the right path.

Seek God through Scripture

The psalm is a reminder too, as Cassiodorus comments, that we shouldn't need the great natural signs so often used in the Old Testament to keep us on track, for God has given us all the means we need to find him:

"We have heard the words of the Lord uttered not from the heights of heaven but from the sacred writings of the Psalter. We must obey Him all the more readily as He has deigned to offer advice to us all together. When the Lord spoke to Moses, the lightning flashed, the thunder crashed, the whole of Mount Sinai smoked, and fear of death penetrated all men; the command which brings life reached mankind in a manner which made them believe that they would perish through great hazard. So see how we must continually marvel at the kindnesses of the Lord Saviour if only we can understand them, for we carry His words every day in our hands. The Lord's wishes are revealed to us enclosed in the divine writings; He makes them available by His bodily appearance, so that the inner eye of the heart may be schooled for our welfare. He is never silent if we have recourse to Him in His writings. He is always ready to offer a vital response, and He is never at any time found to be absent if we seek Him with pure hearts. So let us, as the psalm urges us, renounce the pride which secludes the wicked from Him, and let us love the humility which joins the saints to Him in heavenly love."

All the same, don't altogether discount the possibility that those fires, earthquakes, floods or cyclones were indeed a sign!

Psalm 74

Confitébimur tibi, Deus: *  confitébimur, et invocábimus nomen tuum

Narrábimus mirabília tua: * cum accépero tempus, ego justítias judicábo.

Liquefácta est terra, et omnes qui hábitant in ea: * ego confirmávi colúmnas ejus.

Dixi iníquis: Nolíte iníque ágere: * et delinquéntibus : Nolíte exaltáre cornu : 

Nolíte extóllere in altum cornu vestrum: * nolíte loqui advérsus Deum iniquitátem.
Quia neque ab Oriénte, neque ab Occidénte, neque a desértis móntibus: * quóniam Deus judex est.

 Hunc humíliat, et hunc exáltat: * quia calix in manu Dómini vini meri plenus misto.

Et inclinávit ex hoc in hoc: verúmtamen fæx ejus non est exinaníta: * bibent omnes peccatóres terræ.

Ego autem annuntiábo in sæculum: * cantábo Deo Jacob.

Et ómnia córnua peccatórum confríngam: * et exaltabúntur córnua justi.

And I normally use a version of the Douay-Rheims as the translation, but today a small taster from the excellent Ronald Knox translation, in honour of the anniversary of his birth, and the new Baronius Press edition of it.  Note that I've rearranged the verses to line up with the liturgical divisions of the text.

We praise thee, O God, and, praising thee, call upon thy name,
tell the story of thy wondrous deeds. When the time is ripe, I will judge strictly;
earth rocks to its fall, and all that dwell on it; I alone support its fabric.
Rebel no more, I cry to the rebels, Abate your pride, to the transgressors;
would they match themselves against the most High, hurl defiance at God?
Look east, look west, it will avail you nothing; no help comes from the desert, or the high hills;
it is God who rules all, humbling one man and exalting another. In the Lord’s hand foams a full cup of spiced wine;
he holds it to men’s lips, that must empty it to the dregs, sinners everywhere must drink them.
Evermore will I triumph, singing praises to the God of Jacob;
mine to crush the pride of every sinner, and raise high the courage of the just.


Liturgical uses of the psalm

 And here is the text of the psalm again, arranged for liturgical use, with the Douay-Rheims translation.

Psalm 74

Confitébimur tibi, Deus: * confitébimur, et invocábimus nomen tuum	We will praise you, O God: we will praise, and we will call upon your name.
Narrábimus mirabília tua: * cum accépero tempus, ego iustítias iudicábo.	We will relate your wondrous works: When I shall take a time, I will judge justices.
Liquefácta est terra, et omnes qui hábitant in ea: * ego confirmávi colúmnas eius.	The earth is melted, and all that dwell therein: I have established the pillars thereof.
Dixi iníquis: Nolíte iníque ágere: * et delinquéntibus: Nolíte exaltáre cornu:	I said to the wicked: Do not act wickedly: and to the sinners: Lift not up the horn.
Nolíte extóllere in altum cornu vestrum: * nolíte loqui advérsus Deum iniquitátem.	Lift not up your horn on high: speak not iniquity against God.
Quia neque ab oriénte, neque ab occidénte, neque a desértis móntibus: * quóniam Deus iudex est.	For neither from the east, nor from the west, nor from the desert hills: For God is the judge.
Hunc humíliat, et hunc exáltat: * quia calix in manu Dómini vini meri plenus misto.	One he puts down, and another he lifts up: For in the hand of the Lord there is a cup of strong wine full of mixture.
Et inclinávit ex hoc in hoc: † verúmtamen fæx eius non est exinaníta: * bibent omnes peccatóres terræ.	And he has poured it out from this to that: but the dregs thereof are not emptied: all the sinners of the earth shall drink.
Ego autem annuntiábo in sæculum: * cantábo Deo Iacob.	But I will declare forever: I will sing to the God of Jacob.
Et ómnia córnua peccatórum confríngam: * et exaltabúntur córnua iusti.	And I will break all the horns of sinners: but the horns of the just shall be exalted.
Glória Patri, et Fílio, * et Spirítui Sancto.	Glory be to the Father, and to the Son, and to the Holy Ghost.
Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.	As it was in the beginning, is now, and ever shall be, world without end. Amen.

NT references	Mt 24:23-28 (6); Rev 14:10 (8)
RB cursus	Thursday Matins
Monastic/(Roman) feasts etc	Maundy Thurs Tenebrae, III, 1; Common of Apostles
Roman pre 1911	Thursday Matins
Roman post 1911	1911-62: Thursday None . 1970: Midday wk 3 Wednesday
Mass propers (EF)	-

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 for the next part in this series go here.

Tenebrae psalms/7 - Psalm 73: Judas' in the Church today

Les Très Riches Heures du duc de Berry, Folio 147v
- Judas Hangs Himself the Musée Condé, Chantilly.

Today's psalm deals with the fall of Jerusalem and the destruction of the Temple, as evildoers and those who hate God plot to eliminate true worship of God.

The destruction of the Temple

Opinions are split on just which particular destruction of the Temple this psalm refers to, but its role in this Nocturn is nicely explained by Cassiodorus' note on the three psalms of this second Nocturn of Maundy Thursday:

"Psalm 71 promised that the Lord's incarnation would come. In 72 Asaph [the psalms' author] put his transgressions behind him, and chose the course to follow. In this psalm there is lamentation for the destruction of the city, so that the Jews' extreme hardness of heart should at least feel fear at the disasters to their city. The good Physician has done all he could, if the sick man wished to recover his health. Let us remember, however, that the authority of the Church relates that Jerusalem was ravaged in the days when the most cruel people of the Jews crucified Christ the Lord, so that there can be no doubt what temporal evil that obstinate transgression sustained."

In the context of Maundy Thursday, the psalm is a plea to God to preserve the faithful remnant of his people in the face of pride and persecution.

The evil within the Church

More generally, as Fr Pius Pasch explains in words so very pertinent to the state of the Church today, it is an instruction not to lose hope, even in the fgace of those Judas' who pretend to be priests and bishops:

"The destruction of the temple was one of the saddest phases of Jewish history, and pre-figured both the death of Christ on the Cross, and in these latter days the destruction of our churches by the enemy within. In the midst of the Church's apparent destruction, its humiliation by enemies who pretend to be our shepherds, we cry out in our impatience that God will put a stop to this madness.  But we never lose our trust in God.  These verses remind us not to lose faith―God is our powerful Saviour."

Psalm 73 (74)

1 Ut quid, Deus, repulisti in finem, iratus est furor tuus super oves pascuæ tuæ? 

2 Memor esto congregationis tuæ, quam possedisti ab initio. 

3 Redemisti virgam hæreditatis tuæ, mons Sion, in quo habitasti in eo. 

4 Leva manus tuas in superbias eorum in finem : quanta malignatus est inimicus in sancto!

5 Et gloriati sunt qui oderunt te in medio solemnitatis tuæ; 

6 posuerunt signa sua, signa: et non cognoverunt sicut in exitu super summum. 

7 Quasi in silva lignorum securibus exciderunt januas ejus in idipsum; in securi et ascia dejecerunt eam. 

8 Incenderunt igni sanctuarium tuum; in terra polluerunt tabernaculum nominis tui. 

9 Dixerunt in corde suo cognatio eorum simul: Quiescere faciamus omnes dies festos Dei a terra. 10 Signa nostra non vidimus; jam non est propheta; et nos non cognoscet amplius. 

11  Usquequo, Deus, improperábit inimícus: * irrítat adversárius nomen tuum in finem?

12  Ut quid avértis manum tuam, et déxteram tuam, * de médio sinu tuo in finem?

13  Deus autem Rex noster ante sæcula: * operátus est salútem in médio terræ.

14  Tu confirmásti in virtúte tua mare: * contribulásti cápita dracónum in aquis.

15  Tu confregísti cápita dracónis: * dedísti eum escam pópulis Æthíopum.

16  Tu dirupísti fontes, et torréntes * tu siccásti flúvios Ethan.

17  Tuus est dies, et tua est nox: * tu fabricátus es auróram et solem.

18  Tu fecísti omnes términos terræ: * æstátem et ver tu plasmásti ea.

19  Memor esto hujus, inimícus improperávit Dómino: * et pópulus insípiens incitávit nomen tuum.

20  Ne tradas béstiis ánimas confiténtes tibi, * et ánimas páuperum tuórum ne obliviscáris in finem.

21  Réspice in testaméntum tuum: * quia repléti sunt, qui obscuráti sunt terræ dómibus iniquitátum.

22  Ne avertátur húmilis factus confúsus: * pauper et inops laudábunt nomen tuum.

23  Exsúrge, Deus, júdica causam tuam: * memor esto improperiórum tuórum, eórum quæ ab insipiénte sunt tota die.

24  Ne obliviscáris voces inimicórum tuórum: * supérbia eórum, qui te odérunt, ascéndit semper.

The translation:

God, why have you cast us off unto the end: why is your wrath enkindled against the sheep of your pasture? 

2 Remember your congregation, which you have possessed from the beginning. 

The sceptre of your inheritance which you have redeemed: mount Sion in which you have dwelt. 

3 Lift up your hands against their pride unto the end; see what things the enemy has done wickedly in the sanctuary. 

4 And they that hate you have made their boasts, in the midst of your solemnity. 

They have set up their ensigns for signs, 5 and they knew not both in the going out and on the highest top. 

As with axes in a wood of trees, 6 they have cut down at once the gates thereof, with axe and hatchet they have brought it down. 

7 They have set fire to your sanctuary: they have defiled the dwelling place of your name on the earth. 8 They said in their heart, the whole kindred of them together: Let us abolish all the festival days of God from the land. 

9 Our signs we have not seen, there is now no prophet: and he will know us no more. 

10 How long, O God, shall the enemy reproach: is the adversary to provoke your name for ever?

11 Why do you turn away your hand: and your right hand out of the midst of your bosom for ever? 12 But God is our king before ages: he has wrought salvation in the midst of the earth. 

13 You by your strength made the sea firm: you crushed the heads of the dragons in the waters. 

14 You have broken the heads of the dragon: you have given him to be meat for the people of the Ethiopians. 

15 You have broken up the fountains and the torrents: you have dried up the Ethan rivers. 

16 Yours is the day, and yours is the night: you have made the morning light and the sun. 

17 You have made all the borders of the earth: the summer and the spring were formed by you. 18 Remember this, the enemy has reproached the Lord: and a foolish people has provoked your name. 19 Deliver not up to beasts the souls that confess to you: and forget not to the end the souls of your poor. 

20 Have regard to your covenant: for they that are the obscure of the earth have been filled with dwellings of iniquity. 

21 Let not the humble be turned away with confusion: the poor and needy shall praise your name. 22 Arise, O God, judge your own cause: remember your reproaches with which the foolish man has reproached you all the day. 

23 Forget not the voices of your enemies: the pride of them that hate you ascends continually.

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

Other Scriptural and liturgical uses of the psalm

NT references	Acts 17:26 (v18)
RB cursus	Thursday Matins I, 1
Monastic feasts etc	Maundy Thurs Tenebrae, II, 3
Roman pre 1911	Thursday Matins
Roman post 1911	1911-62: Thursday Sext . 1970:
Mass propers (EF)	Lent 4 Thurs GR 20, 21, 23; PP13: IN, Grad: 19, 20, 22

And for the next part in this series, go here.

Tenebrae psalms/6 - Psalm 72: The grace of salvation

Today's psalm, Psalm 72, is generally interpreted as an attempt to answer the age-old problem of why the good so often suffer, and why those who do evil flourish.

The temptations of the world

Yet in the context of Maundy Thursday it takes on another level of meaning, and can first and foremost be seen as another prayer of the Garden.  It deals with the struggle of a man who sees evildoers flourishing, and is accordingly tempted to desert, rather than subject himself to redemptive suffering:

"But my feet were almost moved; my steps had well near slipped.
Because I had a zeal on occasion of the wicked, seeing the prosperity of sinners...
They have set their mouth against heaven: and their tongue has passed through the earth...Behold these are sinners; and yet, abounding in the world they have obtained riches..."

The moment of temptation passes, as the speaker moves beyond mere human knowledge, to that inner sanctum of God, where God directs the heart and mind:

"I studied that I might know this thing, it is a labour in my sight:
Until I go into the sanctuary of God, and understand concerning their last ends...For my heart has been inflamed, and my reins have been changed...
You have held me by my right hand; and by your will you have conducted me, and with your glory you have received me."

Thirty pieces of silver

The answer to the problem of why Christ had to suffer and endure the Cross, and why we too must embrace it, is not fully given in this psalm, but it does point out that those thirty pieces of silver are not redeemable in hell:

"But indeed for deceits you have put it to them: when they were lifted up you have cast them down.
How are they brought to desolation? They have suddenly ceased to be: they have perished by reason of their iniquity.
As the dream of them that awake, O Lord; so in your city you shall bring their image to nothing."

Could Judas have yet repented?

It is a teaching of our faith that repentance is always possible, short of death.  Yet there are some people whose crimes are so extreme that their minds are so hardened as to fail to do so.  In the Old Testament we are told that God hardened Pharoah's mind; in the New we have the terrible fate of Judas set before us.  And no I don't subscribe to the modern - and modernist - view that Judas may have made it to heaven, or that hell may be empty; it runs counter to centuries of teaching and tradition!

We must hope and pray then, for the grace of repentance and final endurance that only God can grant, as the early monastic writer Pachomius comments:

"If someone speaks like this: "If ever someone is deceived or snatched away in one of these abysses, is he already lost and has he no longer repentance," I will tell him that a person who has repentance and a true understanding regarding the faith and God's commandments, with a zeal for this, even if he comes close to falling through negligence, yet the Lord will not let him be lost altogether. As it is written, "My feet were on the point of stumbling."

He shows him his grace through the scourge of a sickness or a grief or the shame of his offense that becoming conscious of his negligence he may walk in the middle of the narrow path until he arrives and may not wander a single foot because the path is four cubits wide.

He who wanders off is like Judas, who after receiving benevolence from the Lord and seeing great signs—even the resurrection of the dead— having the purse, was not aware of grace. Because of this he was completely lost through love of money and betrayal.

But the good, although as people with free will they may somehow have neglected what is fitting, are still "refined through fire like silver" casting away rust. This why blessed David says, "I, in the abundance of your mercy, will enter your house." If he says this, how much more we wretches!"

Psalm 72

Quam bonus Israël Deus, his qui recto sunt corde!
Mei autem pene moti sunt pedes, pene effusi sunt gressus mei:
quia zelavi super iniquos, pacem peccatorum videns.
Quia non est respectus morti eorum, et firmamentum in plaga eorum.
In labore hominum non sunt, et cum hominibus non flagellabuntur.
Ideo tenuit eos superbia; operti sunt iniquitate et impietate sua.
Prodiit quasi ex adipe iniquitas eorum; transierunt in affectum cordis.
Cogitaverunt et locuti sunt nequitiam; iniquitatem in excelso locuti sunt.
Posuerunt in cælum os suum, et lingua eorum transivit in terra.
Ideo convertetur populus meus hic, et dies pleni invenientur in eis.
Et dixerunt : Quomodo scit Deus, et si est scientia in excelso?
Ecce ipsi peccatores, et abundantes in sæculoobtinuerunt divitias.
Et dixi : Ergo sine causa justificavi cor meum, et lavi inter innocentes manus meas,
et fui flagellatus tota die, et castigatio mea in matutinis.
Si dicebam : Narrabo sic; ecce nationem filiorum tuorum reprobavi.
Existimabam ut cognoscerem hoc; labor est ante me:
donec intrem in sanctuarium Dei, et intelligam in novissimis eorum.
Verumtamen propter dolos posuisti eis; dejecisti eos dum allevarentur.
Quomodo facti sunt in desolationem? subito defecerunt : perierunt propter iniquitatem suam.
Velut somnium surgentium, Domine, in civitate tua imaginem ipsorum ad nihilum rediges.
Quia inflammatum est cor meum, et renes mei commutati sunt; et ego ad nihilum redactus sum, et nescivi:
ut jumentum factus sum apud te, et ego semper tecum.
Tenuisti manum dexteram meam, et in voluntate tua deduxisti me, et cum gloria suscepisti me.
Quid enim mihi est in cælo? et a te quid volui super terram?
Defecit caro mea et cor meum; Deus cordis mei, et pars mea, Deus in æternum.
Quia ecce qui elongant se a te peribunt; perdidisti omnes qui fornicantur abs te.
Mihi autem adhærere Deo bonum est; ponere in Domino Deo spem meam :
ut annuntiem omnes prædicationes tuas in portis filiæ Sion.

And the English:

How good is God to Israel, to them that are of a right heart!
But my feet were almost moved; my steps had well near slipped.
Because I had a zeal on occasion of the wicked, seeing the prosperity of sinners.
For there is no regard to their death, nor is there strength in their stripes.
They are not in the labour of men: neither shall they be scourged like other men.
Therefore pride has held them fast: they are covered with their iniquity and their wickedness.
Their iniquity has come forth, as it were from fatness: they have passed into the affection of the heart. They have thought and spoken wickedness: they have spoken iniquity on high.
They have set their mouth against heaven: and their tongue has passed through the earth. Therefore will my people return here and full days shall be found in them.
And they said: How does God know? And is there knowledge in the most High?
Behold these are sinners; and yet, abounding in the world they have obtained riches.
And I said: Then have I in vain justified my heart, and washed my hands among the innocent. And I have been scourged all the day; and my chastisement has been in the mornings.
If I said: I will speak thus; behold I should condemn the generation of your children.
I studied that I might know this thing, it is a labour in my sight:
Until I go into the sanctuary of God, and understand concerning their last ends.
But indeed for deceits you have put it to them: when they were lifted up you have cast them down.
How are they brought to desolation? They have suddenly ceased to be: they have perished by reason of their iniquity.
As the dream of them that awake, O Lord; so in your city you shall bring their image to nothing.
For my heart has been inflamed, and my reins have been changed:
And I am brought to nothing, and I knew not.
I have become as a beast before you: and I am always with you.
You have held me by my right hand; and by your will you have conducted me, and with your glory you have received me.
For what have I in heaven? And besides you what do I desire upon earth?
For you my flesh and my heart has fainted away: you are the God of my heart, and the God that is my portion for ever.
For behold they that go far from you shall perish: you have destroyed all them that are disloyal to you.
But it is good for me to adhere to my God, to put my hope in the Lord God: That I may declare all your praises, in the gates of the daughter of Sion

And for the next part in the series, go here.

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

Other Scriptural and liturgical uses of the psalm

NT references	Mt 5:8 (1); 2 Peter 2:18 (8-9); Phil 3:8 (24); 1 Cor 6:17 (27)
RB cursus	Wednesday matins II 6
Monastic/(Roman) feasts etc	Maundy Thurs Tenebrae,
Roman pre 1911	Thursday Matins
Roman post 1911	1911-62: Thursday Terce . 1970:
Mass propers (EF)	Palm Sunday, GR, 1-3, 23

Tenebrae Psalms/5: Psalm 71 and the kingship of Christ

The responsories for the second Nocturn of Tenebrae for Maundy Thursday, which we start on today with a look at Psalm 71 (72), focus on Judas' betrayal and subsequent horrible fate.

Today's psalm, though, first invites us to reflect on just how terrible a crime that betrayal was by reminding us just who Christ is, and why he came as man to us.

Who is Christ?

The sixth century commentator Cassiodorus provides a nice summary of the progression of the psalm in the light of the New Testament:

"The prophet speaks throughout the psalm, pointing to the coming of the Lord Saviour, and clearly manifesting alternately His humanity and His divinity in one and the same person. In the first section he addresses the Father, begging for His Son the role of judging the nations which is known to have been predestined before time began. In the second part he says that at the Lord's judgment the sons of the poor will be saved, and the pride of the devil undoubtedly brought low. He is also seen to indicate in marvellous fashion the birth from the Virgin, by means of certain parallels. In the third part he recounts what blessings have accrued from the holy Spirit and from the Lord Christ born of the virgin Mary. In the fourth section he says that He is to be adored by all kings because He has freed the human race from the power of the devil. In the fifth he proclaims that once seen by human eyes He was the mainstay of believers and an undoubted Source of progress for the just. In the sixth he relates that praises are to be delivered to the eternal Lord with the unanimity of the whole world. In the seventh he delivers with the sweetest devotion a hymn to the Lord Christ.  It is thus obvious that a clear and manifest beginning to the New Testament has been fashioned in the course of this psalm."

Meditation on the kingship of Christ should surely help us to put our own actions in perspective, and help dissuade us from those small betrayals of his we make each day.

Psalm 71

Deus, iudícium tuum regi da: * et iustítiam tuam fílio regis.	Give to the king your judgment, O God, and to the king's son your justice:
Iudicáre pópulum tuum in iustítia, * et páuperes tuos in iudício.	To judge your people with justice, and your poor with judgment.
Suscípiant montes pacem pópulo: * et colles iustítiam.	Let the mountains receive peace for the people: and the hills justice.
Iudicábit páuperes pópuli, et salvos fáciet fílios páuperum: * et humiliábit calumniatórem.	He shall judge the poor of the people, and he shall save the children of the poor: and he shall humble the oppressor
Et permanébit cum sole, et ante lunam, * in generatióne et generatiónem.	And he shall continue with the sun and before the moon, throughout all generations.
Descendet sicut plúvia in vellus: * et sicut stillicidia stillántia super terram.	He shall come down like rain upon the fleece; and as showers falling gently upon the earth.
Oriétur in diébus eius iustítia, et abundántia pacis: * donec auferátur luna.	In his days shall justice spring up, and abundance of peace, till the moon be taken away.
Et dominábitur a mari usque ad mare: * et a flúmine usque ad términos orbis terrárum.	And he shall rule from sea to sea, and from the river unto the ends of the earth.
Coram illo prócident Æthíopes: * et inimíci eius terram lingent.	Before him the Ethiopians shall fall down: and his enemies shall lick the ground.
Reges Tharsis, et ínsulæ múnera ófferent: * reges Arabum et Saba dona addúcent.	The kings of Tharsis and the islands shall offer presents: the kings of the Arabians and of Saba shall bring gifts:
Et adorábunt eum omnes reges terræ: * omnes gentes sérvient ei:	And all kings of the earth shall adore him: all nations shall serve him.
Quia liberábit páuperem a poténte: * et páuperem, cui non erat adiútor.	For he shall deliver the poor from the mighty: and the needy that had no helper.
Parcet páuperi et ínopi: * et ánimas páuperum salvas fáciet.	He shall spare the poor and needy: and he shall save the souls of the poor.
Ex usúris et iniquitáte rédimet ánimas eórum: * et honorábile nomen eórum coram illo.	He shall redeem their souls from usuries and iniquity: and their names shall be honourable in his sight.
Et vivet, et dábitur ei de auro Arábiæ, † et adorábunt de ipso semper: * tota die benedícent ei.	And he shall live, and to him shall be given of the gold of Arabia, for him they shall always adore: they shall bless him all the day.
Et erit firmaméntum in terra in summis móntium, † superextollétur super Líbanum fructus eius: * et florébunt de civitáte sicut fœnum terræ.	And there shall be a firmament on the earth on the tops of mountains, above Libanus shall the fruit thereof be exalted: and they of the city shall flourish like the grass of the earth.
Sit nomen eius benedíctum in sæcula: * ante solem pérmanet nomen eius.	Let his name be blessed for evermore: his name continues before the sun.
Et benedicéntur in ipso omnes tribus terræ: * omnes Gentes magnificábunt eum.	And in him shall all the tribes of the earth be blessed: all nations shall magnify him.
Benedíctus Dóminus, Deus Israël, * qui facit mirabília solus.	Blessed be the Lord, the God of Israel, who alone does wonderful things.
Et benedíctum nomen maiestátis eius in ætérnum: † et replébitur maiestáte eius omnis terra: fiat, fiat.	And blessed be the name of his majesty for ever: and the whole earth shall be filled with his majesty. So be it. So be it.

Glória Patri, et Fílio, * et Spirítui Sancto.

Glory be to the Father, and to the Son, and to the Holy Ghost.

And for the next part in this series, go here.

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 for the antiphon and a few verses of the psalm to listen to (note that it goes on with a setting of the responsories).

Other Scriptural and liturgical uses of the psalm

NT references	Lk 1:48 (17); Lk 1:68 (19)
RB cursus	Wednesday Matins
Monastic/(Roman) feasts etc	Nativity; Epiphany; Maundy Thurs Tenebrae, II, 1; Trinity
Roman pre 1911	Thursday Matins
Roman post 1911	1911-62: Thursday Prime 1970:
Mass propers (EF)	Christ the King, 8, 11