Tenebrae/14 - Psalm 146 (147a): On building up the Church

Codex Egberti, c980-993

Tenebrae for Maundy Thursday ends, so far as the psalms go, on a rather upbeat note that reminds us that everything will come out all right in the end!

In the Hebrew Masoretic Text Psalm 146 becomes the first half of Psalm 147, but that doesn't make a whole lot of sense, for the two are clearly quite distinct psalms.

Building up the Church

The emphasis of this (part of the) psalm is on all the things we should praise God for in the hear and now - particularly his work of Creation; his ongoing providential care of his creation; and especially his care for the downtrodden and brokenhearted.

Above all, this psalm reminds us of the purpose of Christ's mission and that of the Church in this period following the Resurrection: though the body of his Temple is about to be destroyed, yet "The Lord builds up Jerusalem: he will gather together the dispersed of Israel."

In the previous Canticle, the Eucharist was presented as the key to this task.  This psalm points to the things that flow from it, necessary to bring the message of hope and God's mercy to all.

We are all called to lend our hands to God for this task in our own way.  We can help buildup the Church through our prayers and offerings, and especially participation in the liturgy; through our works of charity in aiding the downtrodden; and through our preaching and teaching conveyed both in words, and more importantly action.

Psalm 146

Vulgate	Douay-Rheims
Alleluia
Laudáte Dóminum quóniam bonus est psalmus: * Deo nostro sit jucúnda, decóraque laudátio.	Praise the Lord, because psalm is good: to our God be joyful and comely praise.
2  Ædíficans Jerúsalem Dóminus: * dispersiónes Israël congregábit.	2 The Lord builds up Jerusalem: he will gather together the dispersed of Israel.
3  Qui sanat contrítos corde: * et álligat contritiónes eórum.	3 Who heals the broken of heart, and binds up their bruises.
4  Qui númerat multitúdinem stellárum: * et ómnibus eis nómina vocat.	4 Who tells the number of the stars: and calls them all by their names.
5  Magnus Dóminus noster, et magna virtus ejus: * et sapiéntiæ ejus non est númerus.	5 Great is our Lord, and great is his power: and of his wisdom there is no number
6  Suscípiens mansuétos Dóminus: * humílians autem peccatóres usque ad terram.	6 The Lord lifts up the meek, and brings the wicked down even to the ground.
7  Præcínite Dómino in confessióne: * psállite Deo nostro in cíthara.	7 Sing to the Lord with praise: sing to our God upon the harp.
8  Qui óperit cælum núbibus: * et parat terræ plúviam.	8 Who covers the heaven with clouds, and prepares rain for the earth.
9  Qui prodúcit in móntibus fœnum: * et herbam servitúti hóminum.	Who makes grass to grow on the mountains, and herbs for the service of men.
10  Qui dat juméntis escam ipsórum: * et pullis corvórum invocántibus eum.	9 Who gives to beasts their food: and to the young ravens that call upon him.
11  Non in fortitúdine equi voluntátem habébit: * nec in tíbiis viri beneplácitum erit ei.	10 He shall not delight in the strength of the horse: nor take pleasure in the legs of a man.
12  Beneplácitum est Dómino super timéntes eum: * et in eis, qui sperant super misericórdia ejus.	11 The Lord takes pleasure in them that fear him: and in them that hope in his mercy.

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, on the psalms of Tenebrae for Good Friday, here.

Scriptural and liturgical uses of the psalm

NT references	Acts 14:17 (8); Mt 6:26, Lk 12:24 (10);
RB cursus	Sat Vespers+AN 2148
Monastic feasts etc	Maundy Thurs Tenebrae Lauds AN 1297(2), 2962 (5); 5066 (11)
Responsories	7119, 7121 (Magnus Dominus noster, v5-6, H) 7117 (Trinity no 7)
Roman pre 1911	Sat Vespers
Roman post 1911	1911-62: Thurs Lauds . 1970:
Mass propers (EF)	-

Tenebrae/13 - Exodus 15

We come today to one of the 'psalms', or  Office canticles, not actually from the book of psalms, but rather from Exodus 15:1-19.

Up until now the psalms of Tenebrae have largely focused on Our Lord's prayer in the Garden, and his arrest.  This canticle, though, takes us back to the Last Supper as the ninth century commentator Hrabanus Maurus tells us in his commentary on the Office canticles:

 “For on Thursday justly is sung the song of the Israelites, which they sung after the pasch celebrating being freed from Egypt and conveyed through the Red Sea dry foot.  For on the same day our saviour figuratively celebrating the pasch with his disciples, he offered the paschal mystery continuing in the sacrament of his body and blood and in this immolation of the lamb, who takes away the sins of the world.”

A psalm of victory

The whole canticle is actually a rather joyously upbeat hymn of victory.

But why then a victory psalm for Maundy Thursday?

We have become accustomed, I think, to dwelling, perhaps unduly, on the sufferings of Christ in considering the Triduum.

By contrast, the Fathers often tended to see the events of Easter more as the triumphant fulfillment of God’s promise of redemption to his people, foreshadowed in these Old Testament events.

Scriptural context

The Scriptural context around this Canticle is important.

Before the Canticle, in Exodus Chapter 12-13, we read of the people of Israel celebrating that first Pasch, marking the doors of their houses with the blood of the lamb to protect them against the avenging angels who slew the first-born of Israel.  Moses then leads the people out of Egypt, but the Egyptians pursue.  The people are terrified, wishing that they had not followed Moses (Exodus 14) – until he miraculously parts the Red Sea to let them cross, and then lets the waters flow back drowning the pursuing Egyptians.

The people rejoice, and this canticle (and the attribution formula suggests that it was actually Miriam, sister of Aaron rather than Moses) is then sung (Chapter 15).

Yet no sooner is this song sung than Exodus records that the people are once more murmuring against Moses, this time complaining at the lack of food and water, foreshadowing perhaps those dark and desolate days of Good Friday and Holy Saturday when the Mass is not celebrated.  But then in Chapter 16, the miracle of the manna in the desert, that second foreshadowing of the Eucharist, of the Resurrection, is recorded.

The Lord is a man of war

This canticle perhaps points us to consider a slightly different emphasis to our meditations on the Cross for the moment.  It should remind us that the sufferings of Christ are part of the eternal battle against sin and its effects; against those whose hearts have been so hardened that they plot against God and his people.

It should be a reminder that our own sins put Christ on the Cross, and that we must war against them, led by the God who is a man of war, yet paradoxically also the Prince of Peace; and strengthened by the Paschal sacrifice he offers for us.

Exodus 15:1-19

Cantémus Dómino: glorióse enim magnificátus est, * equum et ascensórem dejécit in mare.
Fortitúdo mea, et laus mea Dóminus, * et factus est mihi in salútem.
Iste Deus meus, et glorificábo eum: * Deus patris mei, et exaltábo eum.
Dóminus quasi vir pugnátor, Omnípotens nomen ejus. * Currus Pharaónis et exércitum ejus projécit in mare.
Elécti príncipes ejus submérsi sunt in mari Rubro: * abyssi operuérunt eos, descendérunt in profúndum quasi lapis.
Déxtera tua, Dómine, magnificáta est in fortitúdine: déxtera tua, Dómine, percússit inimícum. * Et in multitúdine glóriæ tuæ deposuísti adversários meos.
Misísti iram tuam, quæ devorávit eos sicut stípulam. * Et in spíritu furóris tui congregátæ sunt aquæ:
Stetit unda fluens, * congregátæ sunt abyssi in médio mari.
Dixit inimícus: Pérsequar et comprehéndam, * dívidam spólia, implébitur ánima mea:
Evaginábo gládium meum, * interfíciet eos manus mea.
Flavit spíritus tuus, et opéruit eos mare: * submérsi sunt quasi plumbum in aquis veheméntibus.
Quis símilis tui in fórtibus, Dómine? * quis símilis tui, magníficus in sanctitáte, terríbilis atque laudábilis, fáciens mirabília?
Extendísti manum tuam, et devorávit eos terra. * Dux fuísti in misericórdia tua pópulo quem redemísti:
Et portásti eum in fortitúdine tua, * ad habitáculum sanctum tuum.
Ascendérunt pópuli, et iráti sunt: * dolóres obtinuérunt habitatóres Philísthiim.
Tunc conturbáti sunt príncipes Edom, robústos Moab obtínuit tremor: * obriguérunt omnes habitatóres Chánaan.
Irruat super eos formído et pavor, * in magnitúdine bráchii tui:
Fiant immóbiles quasi lapis, donec pertránseat pópulus tuus, Dómine, * donec pertránseat pópulus tuus iste, quem possedísti.
Introdúces eos, et plantábis in monte hereditátis tuæ, * firmíssimo habitáculo tuo quod operátus es, Dómine.
Sanctuárium tuum, Dómine, quod firmavérunt manus tuæ. * Dóminus regnábit in ætérnum et ultra.
Ingréssus est enim eques Phárao cum cúrribus et equítibus ejus in mare: * et redúxit super eos Dóminus aquas maris:
Fílii autem Israël ambulavérunt per siccum * in médio ejus.

And the translation:

Let us sing to the Lord: for he is gloriously magnified, the horse and the rider he has thrown into the sea.
The Lord is my strength and my praise, and he has become salvation to me: he is my God, and I will glorify him: the God of my father, and I will exalt him.
The Lord is as a man of war, Almighty is his name.
Pharao's chariots and his army he has cast into the sea: his chosen captains are drowned in the Red Sea.
The depths have covered them, they are sunk to the bottom like a stone.
Your right hand, O Lord, is magnified in strength: your right hand, O Lord, has slain the enemy.
And in the multitude of your glory you have put down your adversaries: you have sent your wrath, which has devoured them like stubble.
And with the blast of your anger the waters were gathered together: the flowing water stood, the depths were gathered together in the midst of the sea.
The enemy said: I will pursue and overtake, I will divide the spoils, my soul shall have its fill: I will draw my sword, my hand shall slay them.
Your wind blew and the sea covered them: they sunk as lead in the mighty waters.
Who is like to you, among the strong, O Lord? Who is like to you, glorious in holiness, terrible and praise-worthy, doing wonders?
You stretched forth your hand, and the earth swallowed them. In your mercy you have been a leader to the people which you have redeemed: and in your strength you have carried them to your holy habitation.
Nations rose up, and were angry: sorrows took hold on the inhabitants of Philisthiim.
Then were the princes of Edom troubled, trembling seized on the stout men of Moab: all the inhabitants of Chanaan became stiff.
Let fear and dread fall upon them, in the greatness of your arm: let them become immoveable as a stone, until your people, O Lord, pass by: until this your people pass by, which you have possessed.
You shall bring them in, and plant them in the mountain of your inheritance, in your most firm habitation, which you have made, O Lord;
your sanctuary, O Lord, which your hands have established. The Lord shall reign for ever and ever.
For Pharao went in on horseback with his chariots and horsemen into the sea: and the Lord brought back upon them the waters of the sea:
but the children of Israel walked on dry ground in the midst thereof

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/12 - Psalm 35

The opening lines of today's psalm, Psalm 35 (36) are words those in the Church whose past misdeeds are still to come fully to light, should especially ponder:

"Deep in his heart the sinner hears the whispering of evil, and loses sight of the fear of God; flatters himself with the thought that his misdoings go undiscovered, earn no reproof." (Knox translation)

Yet though those guilty of the most vile crimes should especially heed this lesson of this psalm, St Paul points out that we are all, to some degree, evil men at times, standing in need of grace through Christ's redeeming action to save us and help us persevere in the Christian life.

Fear of the Lord is the beginning of wisdom

The reason for the psalm's inclusion in the post 1911 version of the hour is presumably that the psalm's discussion on the nature of evil can be seen as alluding to the arrest and coming Passion of Our Lord, but it obviously has a broad applicability.

Too often today, modern 'theology' confuses God's love for us with his approval of our actions, regardless of their actual merit.  By contrast this psalm reminds us that true evil occurs when man acts with malice aforethought: when we actively reject the truth, and refuse to turn away from the horror of what we are doing. Self-deception, the psalmist suggests, is all too easy.

Yet for such men, for all those Judas' in the Church, great and small, a time of reckoning will come:

"See what a fall awaits the wrong-doers, how they are cast down to earth, and can keep their feet no more!

The psalm goes on to point out that even in the face of man’s tendency to evil, God offers truth, justice and mercy to all, reaching down from the heavens.  Through Christ's sacrifice on the Cross we are offered the fountain of life, and access to the light.  The psalm ends with a plea to keep us humble, and to protect us from being led astray, knowing that evil doers come to nothing in the end.

Psalm 35

Dixit injustus ut delinquat in semetipso: non est timor Dei ante oculos ejus.  Quoniam dolose egit in conspectu ejus, ut inveniatur iniquitas ejus ad odium. Verba oris ejus iniquitas, et dolus; noluit intelligere ut bene ageret.
Iniquitatem meditatus est in cubili suo; astitit omni viæ non bonæ : malitiam autem non odivit.
Domine, in cælo misericordia tua, et veritas tua usque ad nubes.
Justitia tua sicut montes Dei; judicia tua abyssus multa.
Homines et jumenta salvabis, Domine, quemadmodum multiplicasti misericordiam tuam, Deus.
Filii autem hominum in tegmine alarum tuarum sperabunt.
Inebriabuntur ab ubertate domus tuæ, et torrente voluptatis tuæ potabis eos:  quoniam apud te est fons vitæ, et in lumine tuo videbimus lumen.
Prætende misericordiam tuam scientibus te, et justitiam tuam his qui recto sunt corde.
Non veniat mihi pes superbiæ, et manus peccatoris non moveat me.
Ibi ceciderunt qui operantur iniquitatem; expulsi sunt, nec potuerunt stare.

The unjust has said within himself, that he would sin: there is no fear of God before his eyes.
For in his sight he has done deceitfully, that his iniquity may be found unto hatred.
The words of his mouth are iniquity and guile: he would not understand that he might do well.
He has devised iniquity on his bed, he has set himself on every way that is not good: but evil he has not hated.
O Lord, your mercy is in heaven, and your truth reaches even to the clouds.  Your justice is as the mountains of God, your judgments are a great deep.
Men and beasts you will preserve, O Lord: O how have you multiplied your mercy, O God!
But the children of men shall put their trust under the covert of your wings.
They shall be inebriated with the plenty of your house; and you shall make them drink of the torrent of your pleasure.
For with you is the fountain of life; and in your light we shall see light.
Extend your mercy to them that know you, and your justice to them that are right in heart.
Let not the foot of pride come to me, and let not the hand of the sinner move me. There the workers of iniquity are fallen, they are cast out, and could not stand.

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/11 - Psalm 89

The arrest of Jesus, c1500

Today we move to the Lauds proportion of Tenebrae for Maundy Thursday.  We've already looked at Psalm 50, the Miserere, that opens up this hour, so today a brief look at Psalm 89.

One could also see the psalm as recapitulating the purpose of the Passion and Resurrection, for there is a progression in what the psalmist is asking for here: first for God to relent in his punishment of mankind (v3-12); secondly, to reveal his power and teach us wisdom (v14); and finally to fill his people with grace and blessings (v14-17).

A psalm of Moses

Psalm 89 is the only psalm attributed to Moses in the psalter, and he is also the author of the canticle that forms part of this Lauds (from Exodus 15).  Some interpret this psalm as having been written at the end of Moses’ life, gazing into the Promised Land, yet not allowed to enter it himself, and begging for God to have mercy on the remnant that still survived of those who came out of Egypt.  Thus Moses stands on our behalf, begging Christ to save us through his Passion.

The psalm points first to the divinity of Christ, reminding us that: “Before the mountains were made, or the earth and the world was formed; from eternity and to eternity you are God.” (v2)  Thus, it reminds us of the two natures of the Christ, so critical to what is to come.

The next verse, at least in the Septuagint/Vulgate version (yet curiously reversed in meaning in the later Hebrew Masoretic Text!), continues the plea set up in the previous psalms for God not to abandon man: Turn not man away to be brought low (v3).  Certainly the Fathers saw the following plea for God to have pity and convert men, and v15’s ‘Return, O Lord, how long? And be entreated in favour of your servants’, in the context of the discussion on the shortness of man’s life, in verses 6-11, as allusions to the consequences of Adam’s sin: we too would be immortal but for it.

Have we made a difference?

One can also take the discussion on the shortness of man’s life in contrast to the eternity of God (vv 2, 4&5) as part of a kind of dialogue between the human and divine natures of the Saviour, pointing to the shortness of Christ’s life on earth, a time that he was obviously reluctant to cut short, the divine plan notwithstanding.

Some commentaries on this psalm see it as in part the lament of a man facing death and wondering whether he has really made a difference with his life.  That is obviously not an issue that faced Our Lord, but the psalm's emphasis on the transient nature, and shortness of human life on earth should serve as a reminder to keep our focus on eternity and what matters.

Christ's public ministry was short, and so far as the world viewed it, cut off ignominiously.  Yet the effects of his ministry resound to the ends of the universe.  In our own small way we too each have a mission to carry out, a difference to make in ways that may not be obvious to anyone, including ourselves.   So let us head the words of the psalm, ignore the perceptions of the world, and 'be converted'!

Psalm 89 (90)

Domine, refugium factus es nobis a generatione in generationem.
Priusquam montes fierent, aut formaretur terra et orbis, a sæculo et usque in sæculum tu es, Deus.
Ne avertas hominem in humilitatem : et dixisti : convertimini, filii hominum.
Quoniam mille anni ante oculos tuos tamquam dies hesterna quæ præteriit:
et custodia in nocte, quæ pro nihilo habentur, eorum anni erunt.
Mane sicut herba transeat; mane floreat, et transeat; vespere decidat, induret, et arescat.
Quia defecimus in ira tua, et in furore tuo turbati sumus.
Posuisti iniquitates nostras in conspectu tuo; sæculum nostrum in illuminatione vultus tui.
Quoniam omnes dies nostri defecerunt, et in ira tua defecimus.
Anni nostri sicut aranea meditabuntur; dies annorum nostrorum in ipsis septuaginta anni.
Si autem in potentatibus octoginta anni, et amplius eorum labor et dolor;
quoniam supervenit mansuetudo, et corripiemur.
Quis novit potestatem iræ tuæ, et præ timore tuo iram tuam dinumerare? Dexteram tuam sic notam fac, et eruditos corde in sapientia.
Convertere, Domine; usquequo? et deprecabilis esto super servos tuos.
Repleti sumus mane misericordia tua; et exsultavimus, et delectati sumus omnibus diebus nostris.
Lætati sumus pro diebus quibus nos humiliasti; annis quibus vidimus mala.
Respice in servos tuos et in opera tua, et dirige filios eorum.
Et sit splendor Domini Dei nostri super nos, et opera manuum nostrarum dirige super nos, et opus manuum nostrarum dirige.

And the translation:

Lord, you have been our refuge from generation to generation.
Before the mountains were made, or the earth and the world was formed; from eternity and to eternity you are God.
Turn not man away to be brought low: and you have said: Be converted, O you sons of men.
For a thousand years in your sight are as yesterday, which is past.
And as a watch in the night, things that are counted nothing, shall their years be.
In the morning man shall grow up like grass; in the morning he shall flourish and pass away: in the evening he shall fall, grow dry, and wither.
For in your wrath we have fainted away: and are troubled in your indignation.
You have set our iniquities before your eyes: our life in the light of your countenance.
For all our days are spent; and in your wrath we have fainted away. Our years shall be considered as a spider: The days of our years in them are threescore and ten years.
But if in the strong they be fourscore years: and what is more of them is labour and sorrow.
For mildness has come upon us: and we shall be corrected.
Who knows the power of your anger, and for your fear can number your wrath? So make your right hand known: and men learned in heart, in wisdom.
Return, O Lord, how long? And be entreated in favour of your servants.
We are filled in the morning with your mercy: and we have rejoiced, and are delighted all our days.
We have rejoiced for the days in which you have humbled us: for the years in which we have seen evils.
Look upon your servants and upon their works: and direct their children.
And let the brightness of the Lord our God be upon us: and direct the works of our hands over us; yea, the work of our hands do you direct.

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/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.