Tenebrae/26 - Canticle of Habbacuc

The fig tree will not blossom

Today a brief look at the Lauds canticle - a 'psalm' from the Book of Habacuc, or Habakkuk.

Declaring the mystery of Christ's Passion

Habakkuk is one of the twelve 'minor prophets', but almost nothing is known about him save what can be inferred from his book, which was probably composed around 597-625 BC, when the neo-Babylonian empire was expanding and was poised to attack Jerusalem.

In the first chapter of his book, the prophet complains to God about the unjustness of Israel’s oppression, but is told that the Chaldeans (neo-Babylonians) are a weapon God has chosen to use to purify his people.  The second chapter is a vision of God’s judgment on the wicked, with the proclamation of five curses on the oppressors.  The final chapter, the canticle, culminates in the revelation of the glory and victory of God, who saves the just man.

Christian interpreters naturally read the prophecy and the canticle, though, in the light of Christ, as a proclamation of the mysteries of the Lord’s Passion.  Hrabanus Maurus (780-856), for example sees it as:

“…belonging to the Passion, Resurrection and Ascension of which the heavens declare the mysteries, and are also sung in the Church, so it is made known to all, in which way the sixth day, in which the first man is established anew, the human race is restored to life everlasting through Christ.”

What the prophet is hearing of, in verse 1, in this interpretation, is Christ’s Passion on the Cross.  The horns in verse 6, then are the nails of the cross; the reference to ‘his hidden strength’ that follows points to our salvation; the comment that death goes before him to his conquest of sheol; and the earth standing still (v.8) is another reference to the earthquake at the moment of Our Lord’s death.  As St Augustine comments: “What is there stronger than that hand which conquered the world, not armed, but transfixed with iron.” St Augustine also suggests that the reference to God remembering his mercy in the midst of his anger is reflected in Christ’s plea to the Father that those who crucified him be forgiven, for they know not what they do.

The repeated references in the canticle to ‘in the midst of years’ point to the idea that God intervenes in history, as Pope John Paul II’s catechesis on this canticle pointed out:

“For the sacred author, the Lord's entry into the world has a precise meaning. He wills to enter into human history "in the course of the years" as repeated twice in verse 2, to judge and make its affairs better which we conduct in such a confused and at times perverse way… Then God shows his indignation (cf. v.2c) against evil. And the hymn mentions a series of inexorable divine interventions, but without specifying if these are direct or indirect actions.”

Verses 9-18 recall God’s past interventions, recorded in the book of Exodus and Judges.  In verse 19, Christ’s incarnation is reiterated – and then we are presented at a series of images of God’s anger at the death of his son, and the consequences for the earth in the lands barren of crops and flocks, are a reminder that God is not indifferent to what we do, far from it!  The canticle ends though, on a high note, with the speaker rejoicing at the saving grace that enables us to reach heaven.

Canticle of Habacuc

Habacuc 3:2-19 

Vulgate	Douay-Rheims
Oratio Habacuc prophetæ, pro ignorantiis	A prayer of Habacuc the Prophet for ignorances
1 Dómine, audívi auditiónem tuam: * et tímui.	2 O Lord, I have heard your hearing, and was afraid.
2  Dómine, opus tuum, *  in médio annórum vivífica illud.	O Lord, your work, in the midst of the years bring it to life
3  In médio annórum notum fácies: * cum irátus fúeris, misericórdiæ recordáberis.	In the midst of the years you shall make it known: when you are angry, you will remember mercy.
4  Deus ab Austro véniet: * et sanctus de monte Pharan.	3 God will come from the south, and the holy one from mount Pharan:
5  Opéruit cælos glória ejus: * et laudis ejus plena est terra.	His glory covered the heavens, and the earth is full of his praise.
6  Splendor ejus ut lux erit: * córnua in mánibus ejus:	4 His brightness shall be as the light: horns are in his hands:
7   Ibi abscóndita est fortitúdo ejus : * ante fáciem ejus íbit mors.	There is his strength hid: 5 Death shall go before his face.
8   Et egrediétur diábolus ante pedes ejus. * Stetit, et mensus est terram.	And the devil shall go forth before his feet. 6 He stood and measured the earth.
9   Aspéxit, et dissólvit Gentes : * et contríti sunt montes sæculi.	He beheld, and melted the nations: and the ancient mountains were crushed to pieces.
10   Incurváti sunt colles mundi, * ab itinéribus æternitátis ejus.	The hills of the world were bowed down by the journeys of his eternity.
11  Pro iniquitáte vidi tentória Æthiópiæ: * turbabúntur pelles terræ Mádian.	7 I saw the tents of Ethiopia for their iniquity, the curtains of the land of Madian shall be troubled.
12  Numquid in flumínibus irátus es, Dómine? * aut in flumínibus furor tuus? vel in mari indignátio tua?	8 Were you angry, O Lord, with the rivers? Or was your wrath upon the rivers? Or your indignation in the sea?
13  Qui ascéndes super equos tuos: * et quadrígæ tuæ salvátio.	Who will ride upon your horses: and your chariots are salvation
14  Súscitans suscitábis arcum tuum: * juraménta tríbubus quæ locútus es.	9 You will surely take up your bow: according to the oaths which you have spoken to the tribes.
15  Flúvios scindes terræ : vidérunt te, et doluérunt montes: * gurges aquárum tránsiit.	You will divide the rivers of the earth. 10 The mountains saw you, and were grieved: the great body of waters passed away.
16  Dedit abyssus vocem suam: * altitúdo manus suas levávit.	The deep put forth its voice: the deep lifted up its hands.
17  Sol, et luna stetérunt in habitáculo suo, * in luce sagittárum tuárum, íbunt in splendóre fulgurántis hastæ tuæ.	11 The sun and the moon stood still in their habitation, in the light of your arrows, they shall go in the brightness of your glittering spear.
18  In frémitu conculcábis terram: * et in furóre obstupefácies Gentes.	12 In your anger you will tread the earth under foot: in your wrath you will astonish the nations.
19  Egréssus es in salútem pópuli tui: * in salútem cum Christo tuo.	13 You went forth for the salvation of your people: for salvation with your Christ.
20  Percussísti caput de domo ímpii: * denudásti fundaméntum ejus usque ad collum.	You struck the head of the house of the wicked: you have laid bare his foundation even to the neck.
21  Maledixísti sceptris ejus, cápiti bellatórum ejus, * veniéntibus ut turbo ad dispergéndum me.	14 You have cursed his sceptres, the head of his warriors, them that came out as a whirlwind to scatter me.
22  Exsultátio eórum, * sicut ejus, qui dévorat páuperem in abscóndito.	Their joy was like that of him that devours the poor man in secret.
23  Viam fecísti in mari equis tuis, * in luto aquárum multárum.	15 You made a way in the sea for your horses, in the mud of many waters.
24  Audívi, et conturbátus est venter meus: * a voce contremuérunt lábia mea.	16 I have heard and my bowels were troubled: my lips trembled at the voice.
25  Ingrediátur putrédo in óssibus meis, * et subter me scáteat.	Let rottenness enter into my bones, and swarm under me.
26  Ut requiéscam in die tribulatiónis: * ut ascéndam ad pópulum accínctum nostrum.	That I may rest in the day of tribulation: that I may go up to our people that are girded.
27  Ficus enim non florébit: * et non erit germen in víneis.	17 For the fig tree shall not blossom: and there shall be no spring in the vines.
28  Mentiétur opus olívae: * et arva non áfferent cibum.	The labour of the olive tree shall fail: and the fields shall yield no food:
29  Abscindétur de ovíli pecus: * et non erit arméntum in præsépibus.	the flock shall be cut off from the fold, and there shall be no herd in the stalls.
30  Ego autem in Dómino gaudébo: * et exsultábo in Deo Jesu meo.	18 But I will rejoice in the Lord: and I will joy in God my Jesus.
31  Deus Dóminus fortitúdo mea: * et ponet pedes meos quasi cervórum.	19 The Lord God is my strength: and he will make my feet like the feet of harts:
32  Et super excélsa mea dedúcet me victor * in psalmis canéntem.	and he the conqueror will lead me upon my high places singing psalms.

Tenebrae of Good Friday

Nocturn I: Psalms 2, 21, 26

Nocturn II: Psalms 37, 39, 53*

Nocturn III: Psalms 58, 87*, 93

Lauds: 50*, 142, 84, [Hab], 147

And the next part of this series can be found here.

Tenebrae/25 - Psalm 84: The call to conversion

Although not part of the ancient version (pre-1911) of this hour, today's psalm, Psalm 84, continues the meditation on our coming Redemption through Christ's sacrifice on the Cross.

The antiphon sets the tone, with the words of the good thief, asking Jesus to remember him when he comes into his kingdom.

Almost but not yet

In fact the psalm captures the whole 'almost but not yet' flavour of these end times.

The original historical context for the psalm is thought to be the disappointments that faced the returnees from Exile.  The people rejoice at their new-found freedom; yet the pall of God's continuing anger still seems to hang over them.

In the context of Good Friday, the message is all the more poignant, as Fr Pius Pasch comments:

"...Through Christ's death on the Cross the debt of sin has been wiped away (1st strophe), and the fruit of that death will now be given to him who asks (2nd strophe).  Again God walks here below with man.  Peace and justice, banished from the earth since the first sin, embrace beneath the Cross."

Accordingly, the psalm looks forward to the heavenly kingdom, where

"Mercy and truth have met each other: justice and peace have kissed.
Truth is sprung out of the earth: and justice has looked down from heaven."

But its key message for us at this moment in time, is the call to conversion: "Convert us, O God our saviour: and turn off your anger from us."

The text of the psalm and other liturgical uses of it

Psalm 84

Benedixísti, Dómine, terram tuam: * avertísti captivitátem Iacob.	Lord, you have blessed your land: you have turned away the captivity of Jacob.
Remisísti iniquitátem plebis tuæ: * operuísti ómnia peccáta eórum.	You have forgiven the iniquity of your people: you have covered all their sins.
Mitigásti omnem iram tuam: * avertísti ab ira indignatiónis tuæ	You have mitigated all your anger: you have turned away from the wrath of your indignation.
Convérte nos, Deus, salutáris noster: * et avérte iram tuam a nobis.	Convert us, O God our saviour: and turn off your anger from us.
Numquid in ætérnum irascéris nobis? * aut exténdes iram tuam a generatióne in generatiónem?	Will you be angry with us forever: or will you extend your wrath from generation to generation?
Deus, tu convérsus vivificábis nos: * et plebs tua lætábitur in te.	You will turn, O God, and bring us to life: and your people shall rejoice in you.
Osténde nobis, Dómine, misericórdiam tuam: * et salutáre tuum da nobis.	Show us, O Lord, your mercy; and grant us your salvation.
Audiam quid loquátur in me Dóminus Deus: * quóniam loquétur pacem in plebem suam.	I will hear what the Lord God will speak in me: for he will speak peace unto his people:
Et super sanctos suos: * et in eos, qui convertúntur ad cor.	And unto his saints: and unto them that are converted to the heart.
Verúmtamen prope timéntes eum salutáre ipsíus: * ut inhábitet glória in terra nostra.	Surely his salvation is near to them that fear him: that glory may dwell in our land.
Misericórdia, et véritas obviavérunt sibi: * iustítia, et pax osculátæ sunt.	Mercy and truth have met each other: justice and peace have kissed.
Véritas de terra orta est: * et iustítia de cælo prospéxit.	Truth is sprung out of the earth: and justice has looked down from heaven.
Etenim Dóminus dabit benignitátem: * et terra nostra dabit fructum suum.	For the Lord will give goodness: and our earth shall yield her fruit.
Iustítia ante eum ambulábit: * et ponet in via gressus suos.	Justice shall walk before him: and shall set his steps in the way.
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	2 Peter 2:21 (7); Jn 1:14 (10);  Lk 2:14;Jn 1:17 (11)
RB cursus	Matins Thursday, II, 6
Monastic/(Roman) feasts etc	Good Friday Tenebrae Lauds; Nativity; Corpus Christi; Sacred Heart; Common of BVM; Assumption; Common of Virgins
Roman pre 1911	Friday Matins
Roman post 1911	1911-62: Friday Lauds . 1970:
Mass propers (EF)	PP 23, IN (1)

Tenebrae of Good Friday

Nocturn I: Psalms 2, 21, 26

Nocturn II: Psalms 37, 39, 53*

Nocturn III: Psalms 58, 87*, 93

Lauds: 50*, 142, [84,] [Hab], 147

And the next part of this series can be found here. 

Tenebrae/24 - Psalm 142: I stretch out my hands

Today's psalm, Psalm 142, the second of Lauds (after Psalm 50) for Good Friday, is the last of the Penitential Psalms.

Desolation on the Cross

Its inclusion in Good Friday Tenebrae (and Friday in the older version of the Roman Office) presumably depends above all on the verse 'I stretched forth my hands to you'.  But the whole dark tone of the psalm, a plea for help, is particularly apt for that dark time when Christ struggled on the Cross:

"For the enemy hath persecuted my soul; he hath smitten
my life down to the ground; he hath laid me in the darkness,
as the men that have been long dead. Therefore is my spirit
vexed within me, and my heart within me is desolate." (Coverdale)

Yet it is also a psalm that speaks of a deep longing to be with God, and foreshadows for us, the gift of the Holy Spirit, possibly why St Benedict places it at Saturday Lauds instead:

"Deliver me, O Lord, from mine enemies; for I flee unto thee to hide me. Teach me to do the thing that pleaseth thee; for thou art my God. Let thy loving Spirit lead me forth into the land of righteousness. Quicken me, O Lord, for thy Name’s sake; and for thy righteousness’ sake bring my soul out of trouble."

The psalm closes with a reminder that we at at war, not just with earthly forces and our own sinful inclinations, but also but with diabolic powers.  This is not one we can win for ourselves alone, but need God's aid to triumph:

"And of thy goodness slay mine enemies, and destroy all them that vex my soul; for I am thy servant."

Psalm 142

Psalm 142: Domine, exausi orationem meam

Vulgate	Douay-Rheims
Psalmus David, quando persequebatur eum Absalom filius ejus.	A psalm of David, when his son Absalom pursued him
1 Dómine, exáudi oratiónem meam: áuribus pércipe obsecratiónem meam in veritáte tua : * exáudi me in tua justítia.	Hear, O Lord, my prayer: give ear to my supplication in your truth: hear me in your justice.
2  Et non intres in judícium cum servo tuo: * quia non justificábitur in conspéctu tuo omnis vivens.	And enter not into judgment with your servant: for in your sight no man living shall be justified.
3  Quia persecútus est inimícus ánimam meam: * humiliávit in terra vitam meam.	For the enemy has persecuted my soul: he has brought down my life to the earth.
4  Collocávit me in obscúris sicut mórtuos sæculi : * et anxiátus est super me spíritus meus, in me turbátum est cor meum.	He has made me to dwell in darkness as those that have been dead of old: And my spirit is in anguish within me: my heart within me is troubled.
5  Memor fui diérum antiquórum, meditátus sum in ómnibus opéribus tuis: * in factis mánuum tuárum meditábar.	I remembered the days of old, I meditated on all your works: I meditated upon the works of your hands.
6  Expándi manus meas ad te: * ánima mea sicut terra sine aqua tibi.	I stretched forth my hands to you: my soul is as earth without water unto you.
7  Velóciter exáudi me, Dómine: * defécit spíritus meus.	Hear me speedily, O Lord: my spirit has fainted away.
8  Non avértas fáciem tuam a me: * et símilis ero descendéntibus in lacum.	Turn not away your face from me, lest I be like unto them that go down into the pit.
9  Audítam fac mihi mane misericórdiam tuam: * quia in te sperávi.	Cause me to hear your mercy in the morning; for in you have I hoped.
10  Notam fac mihi viam, in qua ámbulem: * quia ad te levávi ánimam meam.	Make the way known to me, wherein I should walk: for I have lifted up my soul to you.
11  Eripe me de inimícis meis, Dómine, ad te confúgi: * doce me fácere voluntátem tuam, quia Deus meus es tu.	Deliver me from my enemies, O Lord, to you have I fled: Teach me to do your will, for you are my God.
12  Spíritus tuus bonus dedúcet me in terram rectam: * propter nomen tuum, Dómine, vivificábis me, in æquitáte tua.	Your good spirit shall lead me into the right land: For your name's sake, O Lord, you will quicken me in your justice.
13  Edúces de tribulatióne ánimam meam: * et in misericórdia tua dispérdes inimícos meos.	You will bring my soul out of trouble: And in your mercy you will destroy my enemies.
14  Et perdes omnes, qui tríbulant ánimam meam, * quóniam ego servus tuus sum.	And you will cut off all them that afflict my soul: for I am your servant.

Tenebrae of Good Friday

Nocturn I: Psalms 2, 21, 26

Nocturn II: Psalms 37, 39, 53*

Nocturn III: Psalms 58, 87*, 93

Lauds: 50*, 142, 84, [Hab], 147

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

Tenebrae/23 - Psalm 93

The last psalm of the third Nocturn of Matins for Good Friday, Psalm 93 (94), is a warning: the God who died on the Cross for us will return in judgment.

God intervenes in the world

This psalm is a warning to all those who seem to think that God does not actually care about what we do and think.  In fact the opposite is true: "The Lord knows the thoughts of men, that they are vain".

The psalm deals with the issue of those who do evil and seem to get away with it.

In particular it focuses on the all too common problem today of those who may believe there is a God, but seem to think he is indifferent to our affairs, or so all-forgiving as to counter our free will choices, and save everyone regardless of what they say, think or do.

The truth, the psalm teaches, is that God does care, does take note.  He helps those who seek his aid and accept his guidance.  But he is also the 'God of vengeance', the 'judge of the world' who metes out justice.

Though the wicked attacked Our Lord, God held him up:

"In the multitude of the sorrows that I had in my heart, thy comforts have refreshed my soul....They gather them together against the soul of the righteous, and condemn the innocent blood. But the Lord is my refuge, and my God is the strength of my confidence." (Coverdale)

And in the end, justice will be done:

"He shall recompense them their wickedness, and destroy them in their own malice; yea, the Lord our God shall destroy them."

Psalm 93

Vulgate	Douay-Rheims
Psalmus ipsi David, quarta sabbati	A psalm for David himself on the fourth day of the week.
1  Deus ultiónum Dóminus: * Deus ultiónum líbere egit.	The Lord is the God to whom revenge belongs: the God of revenge has acted freely.
2  Exaltáre, qui júdicas terram: * redde retributiónem supérbis.	2 Lift up yourself, you that judge the earth: render a reward to the proud.
3  Usquequo peccatóres, Dómine: * úsquequo peccatóres gloriabúntur:	3 How long shall sinners, O Lord: how long shall sinners glory?
4  Effabúntur, et loquéntur iniquitátem: * loquéntur omnes, qui operántur injustítiam?	3 How long shall sinners, O Lord: how long shall sinners glory?
5  Pópulum tuum, Dómine humiliavérunt: * et hereditátem tuam vexavérunt.	5 Your people, O Lord, they have brought low: and they have afflicted your inheritance.
6  Víduam et ádvenam interfecérunt: * et pupíllos occidérunt.	6 They have slain the widow and the stranger: and they have murdered the fatherless.
7  Et dixérunt: Non vidébit Dóminus: * nec intélliget Deus Jacob.	7 And they have said: The Lord shall not see: neither shall the God of Jacob understand.
8  Intellígite, insipiéntes in pópulo: * et stulti, aliquándo sápite.	8 Understand, you senseless among the people: and, you fools, be wise at last.
9  Qui plantávit aurem, non áudiet? * aut qui finxit óculum, non consíderat?	9 He that planted the ear, shall he not hear? Or he that formed the eye, does he not consider?
10  Qui córripit Gentes, non árguet: * qui docet hóminem sciéntiam?	10 He that chastises nations, shall he not rebuke: he that teaches man knowledge?
11  Dóminus scit cogitatiónes hóminum, * quóniam vanæ sunt.	11 The Lord knows the thoughts of men, that they are vain.
12 Beátus homo, quem tu erudíeris, Dómine, * et de lege tua docúeris eum.	12 Blessed is the man whom you shall instruct, O Lord: and shall teach him out of your law.
13  Ut mítiges ei a diébus malis: * donec fodiátur peccatóri fóvea.	13 That you may give him rest from the evil days: till a pit be dug for the wicked.
14  Quia non repéllet Dóminus plebem suam: * et hereditátem suam non derelínquet.	14 For the Lord will not cast off his people: neither will he forsake his own inheritance.
15  Quoadúsque justítia convertátur in judícium: * et qui juxta illam omnes qui recto sunt corde.	15 Until justice be turned into judgment: and they that are near it are all the upright in heart.
16  Quis consúrget mihi advérsus malignántes? * aut quis stabit mecum advérsus operántes iniquitátem?	16 Who shall rise up for me against the evildoers? Or who shall stand with me against the workers of iniquity?
17  Nisi quia Dóminus adjúvit me: * paulo minus habitásset in inférno ánima mea.	17 Unless the Lord had been my helper, my soul had almost dwelt in hell.
18  Si dicébam: Motus est pes meus: * misericórdia tua, Dómine, adjuvábat me.	18 If I said: My foot is moved: your mercy, O Lord, assisted me.
19  Secúndum multitúdinem dolórum meórum in corde meo: * consolatiónes tuæ lætificavérunt ánimam meam.	19 According to the multitude of my sorrows in my heart, your comforts have given joy to my soul.
20 Numquid adhæret tibi sedes iniquitátis: * qui fingis labórem in præcépto?	20 Does the seat of iniquity stick to you, who frames labour in commandment?
21  Captábunt in ánimam justi: * et sánguinem innocéntem condemnábunt.	21 They will hunt after the soul of the just, and will condemn innocent blood.
22  Et factus est mihi Dóminus in refúgium: * et Deus meus in adjutórium spei meæ.	22 But the Lord is my refuge: and my God the help of my hope.
23  Et reddet illis iniquitátem ipsórum: et in malítia eórum dispérdet eos: * dispérdet illos Dóminus Deus noster.	23 And he will render them their iniquity: and in their malice he will destroy them: the Lord our God will destroy them.

Tenebrae of Good Friday

Nocturn I: Psalms 2, 21, 26

Nocturn II: Psalms 37, 39, 53*

Nocturn III: Psalms 58, 87*, 93

Lauds: 50*, 142, 84, [Hab], 147

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

Other Scriptural and liturgical uses of the psalm

The title of the psalm reflects its use in the Temple on Wednesdays, according to the Talmid.  Selected Christian uses of the psalm are summarised below:

NT references	Heb 10:26-31 (1); Romans 1:20, Romans 2:14-16 (10); 1 Cor 3:19-20 (11); 1 Cor 11:28-32 ; Heb 12:6 (13); Romans 11:2 (14); Mt 27:4 (21)
RB cursus	Friday Matins I, 6
Monastic feasts etc	Good Friday Tenebrae III, 3; Sacred Heart II, 3
Roman pre 1911	Friday Matins
Roman post 1911	1911-62: Saturday Prime . 1970:
Mass propers (EF)	-

Tenebrae/22 - Psalm 87

Today's psalm, Psalm 87, is generally agreed to be the darkest psalm in the entire psalter.

It is the lamentation of a man close to death, and it seems to offer no note of hope whatsoever, the only psalm in the psalter not to end on a positive note.

The Father’s saw this psalm as a prophesy of the Passion, as St Cyril of Jerusalem explains:

“Accept an additional testimony from the eighty-seventh psalm, where Christ speaks in the prophets—for he who then spoke afterwards came among us: "O Lord, the God of my salvation: I have cried in the day and in the night before you"; and subsequently, "I am become as a man without help, free among the dead." He did not say, "I am become a man with¬out help," but "as a man without help"; for he was crucified, not because of helplessness but because he willed it; his death was not a result of involuntary weakness. "I am numbered with those who go down into the pit." What is the sign? "You have taken my friends away from me" (for the disciples fled away). "Will you work wonders for the dead"? Then, "But I, O Lord, cry out to you; with my morning prayer I wait on you." See how these verses manifest the actual circumstances of the passion and the resurrection.”

A meditation on humility

This psalm invites us to contemplate the humility of Christ in taking on human form, and suffering for us, as St Benedict suggests in his citation of verse 16 in his treatment of the twelve degrees of humility:

“The seventh degree of humility is that he should not only  in his speech declare himself lower and of less account than  all others, but should in his own inmost heart believe it, humbling himself and saying with the prophet: But 1 am a worm and no man, a byword to all men and the laughing-stock of the people. I have been lifted up only to be humbled and confounded; and again: It is good for me that thou hast humbled me, that I may learn thy commandments.”

In the face of abandonment

This is a psalm for the dark night of the soul: despite the fact that the speaker seems to receive no answer, he continues to call out to ‘the God of my salvation’ (verses 1, 2, 10, 14), and to set out the reasons why God will listen to his plea.  Cassiodorus interprets this as a prayer ‘that the resurrection will come with all speed’, and recitation of his sufferings that invites us all to be joined to:

“This is Christ's chorus…for the faithful people, following His most holy passion, gave answer with a most splendid imitation. On one side the prison held confessors in confinement; from another the blood of martyrs welled forth, more precious than purple garments and fine linen; from another the words of the apostles thundered through the whole world; from another the sacred faith came forth like the brightest sun; from another, even today peo¬ple hasten to embrace deaths which are transient in search of the rewards of eternal life. So let no person fear the wretchedness which makes men blessed. Let none tremble at the tortures which bring lasting security; let none fear the sadness which bestows eternal joy. How slight a thing is momentary death when its purpose is to win enduring life! How slight an imposition is the judgment of men, enabling us to obtain divine forgiveness! Who would be ashamed of the pains which the Lord Christ deigned to bear? Who would regard as dishonour what our Creator chose to endure for all? So let us shoulder for Him disaster in this world if we wish to possess with Him our enduring portion.”

Psalm 87

Domine, Deus salutis meæ, in die clamavi et nocte coram te.
Intret in conspectu tuo oratio mea, inclina aurem tuam ad precem meam.
Quia repleta est malis anima mea, et vita mea inferno appropinquavit.
Æstimatus sum cum descendentibus in lacum, factus sum sicut homo sine adjutorio,  inter mortuos liber;
sicut vulnerati dormientes in sepulchris, quorum non es memor amplius, et ipsi de manu tua repulsi sunt.
Posuerunt me in lacu inferiori, in tenebrosis, et in umbra mortis.
Super me confirmatus est furor tuus, et omnes fluctus tuos induxisti super me.
Longe fecisti notos meos a me; posuerunt me abominationem sibi.
Traditus sum, et non egrediebar; oculi mei languerunt præ inopia.
Clamavi ad te, Domine, tota die; expandi ad te manus meas.
Numquid mortuis facies mirabilia? aut medici suscitabunt, et confitebuntur tibi?
Numquid narrabit aliquis in sepulchro misericordiam tuam, et veritatem tuam in perditione?
Numquid cognoscentur in tenebris mirabilia tua? et justitia tua in terra oblivionis?
Et ego ad te, Domine, clamavi, et mane oratio mea præveniet te.
Ut quid, Domine, repellis orationem meam; avertis faciem tuam a me?
Pauper sum ego, et in laboribus a juventute mea; exaltatus autem, humiliatus sum et conturbatus.
In me transierunt iræ tuæ, et terrores tui conturbaverunt me:
circumdederunt me sicut aqua tota die; circumdederunt me simul.
Elongasti a me amicum et proximum, et notos meos a miseria.

For the translation:

O Lord, the God of my salvation: I have cried in the day, and in the night before you. 

Let my prayer come in before you: incline your ear to my petition. 

For my soul is filled with evils: and my life has drawn near to hell. 

I am counted among them that go down to the pit: I have become as a man without help, free among the dead. 

Like the slain sleeping in the sepulchres, whom you remember no more: and they are cut off from your hand. 

They have laid me in the lower pit: in the dark places, and in the shadow of death. 

Your wrath is strong over me: and all your waves you have brought in upon me. You have put away my acquaintance far from me: they have set me an abomination to themselves. 

I was delivered up, and came not forth: My eyes languished through poverty. 

All the day I cried to you, O Lord: I stretched out my hands to you. 

Will you show wonders to the dead? Or shall physicians raise to life, and give praise to you? 

Shall any one in the sepulchre declare your mercy: and your truth in destruction? Shall your wonders be known in the dark; and your justice in the land of forgetfulness? 

But I, O Lord, have cried to you: and in the morning my prayer shall prevent you. Lord, why do you cast off my prayer: why do you turn your face from me? 

I am poor, and in labours from my youth: and being exalted have been humbled and troubled. 

Your wrath has come upon me: and your terrors have troubled me. 

They have come round about me like water all the day: they have compassed me about together. 

Friend and neighbour you have put far from me: and my acquaintance, because of misery.

Tenebrae of Good Friday

Nocturn I: Psalms 2, 21, 26

Nocturn II: Psalms 37, 39, 53*

Nocturn III: Psalms 58, 87*, 93

Lauds: 50*, 142, 84, [Hab], 147

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 you can find the next part of this series, on Psalm 93, here.  Alternatively, if you are looking at this psalm in the context of Tenebrae of Holy Saturday, you can jump straight to Psalm 50 or to Psalm 91.