Psalm 94 v1-2

The opening verses of Psalm 94 are a joyful call to worship, and to sing psalms.  In the Office, the first two verses are said together before the antiphon of the day is repeated.

NB: The notes on the notes post contains a list of all abbreviations and sets out the main sources used to compile these notes.

1	Vetus Latin/ VULGATE/Neo-Vulgate	Veníte, exsultémus Dómino, jubilémus Deo, salutári nostro
	JH (Jerome from the Hebrew)	Uenite, laudemus Dominum: iubilemus petrae lesu nostro.
	Septuagint	ἀγαλλιασώμεθα τῷ κυρίῳ ἀλαλάξωμεν τῷ θεῷ τῷ σωτῆρι ἡμῶν

Many commentators view this is a processional or pilgrimage hymn, with the first five verses being the words of the community chanting a hymn to the might and glory of God.

Veníte (come) exsultémus (let us give praise) Dómino (to the Lord) jubilémus (let us sing/shout joyfully) Deo (to God) salutári (savour) nostro (our)

venio, veni, ventum, ire,  to come.

exsulto, avi, atum, are  to spring, leap, or jump up; to exult, to rejoice exceedingly

jubilo, avi, atum, are  to rejoice, exult, to sing or shout joyfully

salutaris, e  a Savior, Helper, used of God;  help, saving help, rescue, salvation,

DR	Come let us praise the Lord with joy: let us joyfully sing to God our saviour.
Brenton	Come, let us exult in the Lord; let us make a joyful noise to God our Saviour.
RSV	O come, let us sing to the LORD; let us make a joyful noise to the rock of our salvation!
Cover	O come, let us sing unto the Lord; let us heartily rejoice in the strength of our salvation.

As the Catechism points out, adoration is our first duty towards God:  


“Adoration is the first attitude of man acknowledging that he is a creature before his Creator. It exalts the greatness of the Lord who made us and the almighty power of the Savior who sets us free from evil. Adoration is homage of the spirit to the "King of Glory" respectful silence in the presence of the "ever greater" God. Adoration of the thrice-holy and sovereign God of love blends with humility and gives assurance to our supplications.” (CCC 2628)

Our joy comes from our knowledge of what God has done for us, and the promise of salvation he offers to us and gives assurance to our supplications.

2	VL/V/NV	Præoccupémus fáciem ejus in confessióne, et in psalmis jubilémus ei.
	JH	Praeoccupemus uultum eius in actione gratiarum,  in canticis iubilemus ei.
	Sept	προφθάσωμεν τὸ πρόσωπον αὐτοῦ ἐν ἐξομολογήσει καὶ ἐν ψαλμοῖς ἀλαλάξωμεν αὐτῷ

St Augustine notes that ‘confessione’ can have two meanings: “There is a confession of him who praises, there is that of him who groans. The confession of praise pertains to the honour of Him who is praised: the confession of groaning to the repentance of him who confesses.”   Though the word may include this subtext, the parallelism with the second half of the verse suggests that the more positive meaning is the most important in this context.

praeoccupemus  (let us come early/without delay/eagerly) faciem ejus ( [before] his face/presence) in confessione (with/in thanksgiving /acknowledgment) et in psalmis (and with psalms) jubilémus ei (let us sing joyfully to him)

praeoccupo, avi, atum, are,  seize unexpectedly, take by surprise;  come before early or with eagerness,  prevent, anticipate

facies, ei, face, countenance, appearance;  presence

confessio, onis, Prayer, praise, thanksgiving

psalmus, i, m. a sacred song to be sung to the accompaniment of a stringed instrument, a psalm

DR	Let us come before his presence with thanksgiving; and make a joyful noise to him with psalms.
Brenton	Let us come before his presence with thanksgiving, and make a joyful noise to him with psalms.
Cover	Let us come before his presence with thanksgiving, and show ourselves glad in him with psalms.

Bellarmine comments:

"This verse may be understood in two ways — one making the Prophet summon us to rise early in the morning to praise God, as if he said: Before others rise let us be first before God and in such spirit does the Church put this Psalm in the begin­ning of matins. The second explanation makes the Prophet tell us to unite an avowal of our own misery with God's mercy making us come before him by acknowledging our sins, previ­ous to his sitting in judgment on them, and punishing us for them; "and make a joyful noise with psalms," in praising the great mercy so extended to us."

Psalm 94: Venite Exultemus Domino

Vulgate	Psalter (Vetus latina)	Douay-Rheims
Laus cantici ipsi David.		Praise of a canticle for David himself.
1 Venite, exsultemus Domino; jubilemus Deo salutari nostro;	1. Veníte, exsultémus Dómino, jubilémus Deo, salutári nostro:	Come let us praise the Lord with joy: let us joyfully sing to God our saviour.
2 præoccupemus faciem ejus in confessione, et in psalmis jubilemus ei	præoccupémus fáciem ejus in confessióne, et in psalmis jubilémus ei.	2 Let us come before his presence   with thanksgiving; and make a joyful noise to him with psalms.
3 quoniam Deus magnus Dominus, et rex magnus super omnes deos.	2. Quóniam Deus magnus Dóminus, et Rex magnus super omnes deos	3 For the Lord is a great God, and a great King above all gods.
4 Quia in manu ejus sunt omnes fines terræ, et altitudines montium ipsius sunt;	: quóniam non repéllet Dóminus plebem suam : quia in manu ejus sunt omnes fines terræ, et altitúdines móntium ipse cónspicit.	4 For in his hand are all the ends of the earth: and the heights of the mountains are his.
5 quoniam ipsius est mare, et ipse fecit illud, et siccam manus ejus formaverunt	3. Quóniam ipsíus est mare, et ipse fecit illud, et áridam fundavérunt manus ejus	5 For the sea is his, and he made it: and his hands formed the dry land.
6  Venite, adoremus, et procidamus, et ploremus ante Dominum qui fecit nos:	Veníte, adorémus, et procidámus ante Deum :plorémus coram Dómino, qui fecit nos,	6 Come let us adore and fall down: and weep before the Lord that made us.
7  quia ipse est Dominus Deus noster, et nos populus pascuæ ejus, et oves manus ejus.	quia ipse est Dóminus Deus noster ; nos autem pópulus ejus, et oves páscuæ ejus.	7 For he is the Lord our God: and we are the people of his pasture and the sheep of his hand.
8 Hodie si vocem ejus audieritis, nolite obdurare corda vestra	4. Hódie, si vocem ejus audiéritis, nolíte obduráre corda vestra,	8 Today if you shall hear his voice, harden not your hearts:
9 sicut in irritatione, secundum diem tentationis in deserto, ubi tentaverunt me patres vestri : probaverunt me, et viderunt opera mea.	sicut in exacerbatióne, secúndum diem tentatiónis in desérto : ubi tentavérunt me patres vestri, probavérunt et vidérunt ópera mea.	9 As in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works.
10 Quadraginta annis offensus fui generationi illi, et dixi : Semper hi errant corde.	5. Quadragínta annis próximus fui generatióni huic, et dixi : Semper hi errant corde ;	10 Forty years long was I offended with that generation, and I said: These always err in heart.
11 Et isti non cognoverunt vias meas : ut juravi in ira mea : Si introibunt in requiem meam.	ipsi vero non cognovérunt vias meas : quibus jurávi in ira mea : Si introíbunt in réquiem meam.	11 And these men have not known my ways: so I swore in my wrath that they shall not enter into my rest.

You can find the next set of notes in this series here.

Introduction to Psalm 94

I'm looking, in this series, at the repeated psalms of the Benedictine Office, and today I want to turn to Psalm 94.

The second invitatory psalm of Matins, Psalm 94, is a joyful invitation to worship our creator, redeemer and protector.  But it also has a darker message, namely a warning not to put off repentance, but to respond to God’s call here and now.

Psalm 94: Venite Exultemus Domino

Vulgate	Psalter (Vetus latina)	Douay-Rheims
Laus cantici ipsi David.		Praise of a canticle for David himself.
1 Venite, exsultemus Domino; jubilemus Deo salutari nostro;	1. Veníte, exsultémus Dómino, jubilémus Deo, salutári nostro:	Come let us praise the Lord with joy: let us joyfully sing to God our saviour.
2 præoccupemus faciem ejus in confessione, et in psalmis jubilemus ei	præoccupémus fáciem ejus in confessióne, et in psalmis jubilémus ei.	2 Let us come before his presence with thanksgiving; and make a joyful noise to him with psalms.
3 quoniam Deus magnus Dominus, et rex magnus super omnes deos.	2. Quóniam Deus magnus Dóminus, et Rex magnus super omnes deos	3 For the Lord is a great God, and a great King above all gods.
4 Quia in manu ejus sunt omnes fines terræ, et altitudines montium ipsius sunt;	: quóniam non repéllet Dóminus plebem suam : quia in manu ejus sunt omnes fines terræ, et altitúdines móntium ipse cónspicit.	4 For in his hand are all the ends of the earth: and the heights of the mountains are his.
5 quoniam ipsius est mare, et ipse fecit illud, et siccam manus ejus formaverunt	3. Quóniam ipsíus est mare, et ipse fecit illud, et áridam fundavérunt manus ejus	5 For the sea is his, and he made it: and his hands formed the dry land.
6  Venite, adoremus, et procidamus, et ploremus ante Dominum qui fecit nos:	Veníte, adorémus, et procidámus ante Deum : plorémus coram Dómino, qui fecit nos,	6 Come let us adore and fall down: and weep before the Lord that made us.
7  quia ipse est Dominus Deus noster, et nos populus pascuæ ejus, et oves manus ejus.	quia ipse est Dóminus Deus noster ; nos autem pópulus ejus, et oves páscuæ ejus.	7 For he is the Lord our God: and we are the people of his pasture and the sheep of his hand.
8 Hodie si vocem ejus audieritis, nolite obdurare corda vestra	4. Hódie, si vocem ejus audiéritis, nolíte obduráre corda vestra,	8 Today if you shall hear his voice, harden not your hearts:
9 sicut in irritatione, secundum diem tentationis in deserto, ubi tentaverunt me patres vestri : probaverunt me, et viderunt opera mea.	sicut in exacerbatióne, secúndum diem tentatiónis in desérto : ubi tentavérunt me patres vestri, probavérunt et vidérunt ópera mea.	9 As in the provocation, according to the day of temptation in the wilderness: where your fathers tempted me, they proved me, and saw my works.
10 Quadraginta annis offensus fui generationi illi, et dixi : Semper hi errant corde.	5. Quadragínta annis próximus fui generatióni huic, et dixi : Semper hi errant corde;	10 Forty years long was I offended with that generation, and I said: These always err in heart.
11 Et isti non cognoverunt vias meas : ut juravi in ira mea : Si introibunt in requiem meam.	ipsi vero non cognovérunt vias meas : quibus jurávi in ira mea : Si introíbunt in réquiem meam.	11 And these men have not known my ways: so I swore in my wrath that they shall not enter into my rest.

 Scriptural context

Psalm 94 is part of a group of psalms (consisting of Psalm 92-99) which proclaim the kingship of God, express their hope and faith in the establishment of God’s domain over the whole world.  Some commentators view this as a psalm used in liturgical processions; others see it as a pilgrimage song.

The second half of the psalm (verses 9-11) refers to the events described in Exodus 17:1-7 when the Israelites doubted God because there was no water where they camped, and threatened to stone Moses until he, on God’s instructions, struck a rock and water poured out.  As punishment for their murmuring and doubting of God, none of those involved were allowed to enter the Promised Land.

Liturgical context

This psalm is used daily as the invitatory at Matins in both the Roman and Benedictine Breviaries, and though the direction of influence is unclear, this is probably a case of the Roman Office adopting it from the Benedictine.  

The reasons for its selection are reasonably clear cut: St Benedict quotes from this psalm extensively in the Prologue of his Rule, weaving it into his extended invitation to one who would become a monk.  And St Benedict often seems to enjoy employing nice literalisms, such as its opening call to 'come before his presence with thanksgiving; and make a joyful noise to him with psalms'.

There are two peculiarities, though, in the way this psalm is used in the Office.  

First, after each verse or group of verses a responsorial antiphon is said, the only survival of this approach in the Office.  

Secondly, the text used in the Office is not the Vulgate (St Jerome’s Gallican), but the Old Roman translation.  The ‘Roman Psalter’ translation was the one almost certainly used by St Benedict, and indeed throughout the West until the ninth century, and survived in Rome itself until the sixteenth century.  Its survival in the Office in this translation is presumably due to the ancient chant settings of the psalm, which can be found in the Liber Hymnarius and other places.

A call to adoration

As the Catechism of the Catholic Church points out, adoration is our first duty towards God (CCC2628).  In the modern world, we do everything possible to avoid acknowledging that our lives are not in fact under our control, but at God’s.  But if we are truly conscious of God’s greatness as creator and sustainer or the world and ourselves, the psalmist instructs in verse 6, we would prostrate ourselves before him, and weep for the sins that offend him.  

Accordingly, the psalm sets out a number of reasons why we should joyfully adore God.    He offers us the promise of salvation (v1); he is the true, real God, unlike the impotent inventions worshipped by the pagans (v3); he controls all things, and instead of rejecting us, has reopened the way to salvation (v4); he created the world (v5) and us (v6); he provides the necessities of life to us, spiritual and physical, and guides us through his continuing providential care (v7).  It is worth noting that the Fathers interpret the references to the sea, mountains and so forth not just as references to the natural world, but all as standing for the construction of our culture, society and in particular the Church.

If today you hear his voice...

St Benedict uses verse 8 to call us to the more intense spiritual life he proposes in his Rule:

“Let us arise, then, at last,  for the Scripture stirs us up, saying, "Now is the hour for us to rise from sleep" (Rom. 13:11). Let us open our eyes to the deifying light,  let us hear with attentive ears  the warning which the divine voice cries daily to us, "Today if you hear His voice,  harden not your hearts" (Ps. 94[95]:8).  And again, "Whoever has ears to hear, hear what the Spirit says to the churches" (Matt. 11-15; Apoc. 2:7).”

Hebrews provides an extended commentary on verses 8-11, pointing out that there are consequences to God’s providential care for us: we are part of a covenant relationship which means we too have obligations towards God, most importantly not to reject him through sin and unbelief.  Instead, we are called not only to adore God, but to obey his commandments and do good works.  As St Benedict instructs:

"Whenever you start out to do some good task, you should first ask God, who has deigned to count us among his children, that he bring it to its proper end; for then we shall never be downcast by our failure to do well. At all times we should make ourselves subject to Him in the use of all those goods he has placed at our disposal…With our eyes wide open to the divine light, we will clearly hear what the voice of God says to us every day: If you listen to his voice, your heart will not be hardened; and: Let him who has ears, listen to what the Spirit says to the churches. And what does He say? Come, my children, listen to me: I will teach you the fear of the Lord. Walk while it is still light, before you are caught out by the darkness of death. Girded with the belt of faith and the practice of good works, we will make our way forward along his paths, taking the Gospel as our guide, so that we may arrive to see the one who has called us into his kingdom. If we wish to make our home in his heavenly kingdom, we should always bear in mind that to reach his court we must travel with haste along the path of good works."

If we let him, he will lead us into the promised land of heaven. But if we reject him…

You can find the first set of verse by verse notes on the psalm here.

Scriptural and liturgical uses of the psalm

NT references	Heb 3:7-19 (4ff); 1 Cor 10:9 (4B); Heb 4:3-5 (5B)
RB cursus	Matins daily
Monastic/(Roman) feasts etc	-
Roman pre 1911	Matins daily
Roman post 1911	1911-62: Matins daily . 1970:
Mass propers (EF)	PP14, AL (1); PP 15, AL (2); September Ember Saturday, IN (3)

Matins canticles for Eastertide/2 - Hosea 6

The second of the Matins Third Nocturn Canticles for Eastertide, from Hosea 6, is a particularly important one: it is cited several times in the New Testament, and it is referenced several times in the Catechism of the Catholic Church.

Hosea 6:1-6

Veníte, et revertámur ad Dóminum: † quia ipse cepit, et sanábit nos; * percútiet, et curábit nos.	Come, and let us return to the Lord: For he hath taken us, and he will heal us: he will strike, and he will cure us.
Vivificabit nos post duos dies; † in die tertia suscitabit nos, * et vivemus in conspectu eius.	He will revive us after two days: on the third day he will raise us up, and we shall live in his sight.
Sciémus, sequemúrque, * ut cognoscámus Dóminum.	We shall know, and we shall follow on, that we may know the Lord.
Quasi dilúculum præparátus est egréssus eius, * et véniet quasi imber nobis temporáneus et serótinus terræ.	His going forth is prepared as the morning light, and he will come to us as the early and the latter rain to the earth
Quid fáciam tibi, Ephraim? quid fáciam tibi, Iuda? † misericórdia vestra quasi nubes matutína, * et quasi ros mane pertránsiens.	What shall I do to thee, O Ephraim? what shall I do to thee, O Juda? your mercy is as a morning cloud, and as the dew that goeth away in the morning.
Propter hoc dolávi in prophétis; † occídi eos in verbis oris mei: * et iudícia tua quasi lux egrediéntur.	For this reason have I hewed them by the prophets, I have slain them by the words of my mouth: and thy judgments shall go forth as the light.
Quia misericórdiam vólui, et non sacrifícium; et sciéntiam Dei plus quam holocáusta.	For I desired mercy, and not sacrifice: and the knowledge of God more than holocausts.

Resurrection, redemption and salvation

The placement of this text in the Eastertide selection is clearly due to verse 2: from the early Fathers such as Tertullian (d225AD) onwards, it has been interpreted by Christians as a prophecy of the Resurrection, and of our invitation to rise again to eternal life with and through Christ.  St Augustine in his City of God, for example, tell us:

"This prophet has also foretold the resurrection of Christ on the third day, as it behoved to be foretold, with prophetic loftiness, when he says, “He will heal us after two days, and in the third day we shall rise again.”" (18:28)

Christ's Resurrection, then, opens the way for us, but this canticle also serves as a reminder that we have to take up this invitation, to repent and accept his healing action in our lives in order to make it our own.  In particular, verse 5 contains a warning from the history of Israel: all too often the fervour of our conversion dries up like morning dew, and we fall back into sin, as St John Chrysostom explains:

 "Let us therefore draw nigh unto Him, and say, “Truth, Lord; for even the dogs eat of the crumbs which fall from their masters’ table.” Let us draw nigh “in season, out of season:” or rather, one can never draw nigh out of season, for it is unseasonable not to be continually approaching. For of Him who desires to give it is always seasonable to ask: yea, as breathing is never out of season, so neither is praying unseasonable, but rather not praying. Since as we need this breath, so do we also the help that comes from Him; and if we be willing, we shall easily draw Him to us. And the prophet, to manifest this, and to point out the constant readiness of His beneficence, said, “We shall find Him prepared as the morning.” For as often as we may draw nigh, we shall see Him awaiting our movements. And if we fail to draw from out of His ever-springing goodness, the blame is all ours. This, for example, was His complaint against certain Jews, when He said, “My mercy is as a morning cloud, and as the early dew it goeth away.” And His meaning is like this; “I indeed have supplied all my part, but ye, as a hot sun coming over scatters both the cloud and the dew, and makes them vanish, so have ye by your great wickedness restrained the unspeakable Beneficence.” (Homily 22 on Matthew)

The message of verse 5 is particularly important in these times when judging is so despised: the verse tells us that God sends prophets to judge us as a means to convert us.  Irenaeus for example comments: 

"Thus does He bear witness to the prophets, that they preached the truth; but accuses these men (His hearers) of being foolish through their own fault." (Against heresies, 4:17:4)

Mercy and knowledge

What then is needed?  Mercy and knowledge of God, verse 7 tells us.  

The Hebrew word underlying mercy here, is hesed, which perhaps best translates to 'steadfast love' and certainly conveys an important concept.  

But it is the Greek-Latin interpretation of the word, meaning mercy, is that used in the New Testament, and taken up by the tradition.  St John Chrysostom for example, draws on this canticle to instruct us to continue to pray, continue to try and amend our lives, and ever to trust in God's willingness to forgive us:  

"Which also itself again is an instance of providential care: that even when He sees us unworthy to receive good, He withholds His benefits, lest He render us careless. But if we change a little, even but so much as to know that we have sinned, He gushes out beyond the fountains, He is poured forth beyond the ocean; and the more thou receivest, so much the more doth He rejoice; and in this way is stirred up again to give us more. For indeed He accounts it as His own wealth, that we should be saved, and that He should give largely to them that ask. And this, it may seem, Paul was declaring when He said, that He is “rich unto all and over all that call upon Him.” Because when we pray not, then He is wroth; when we pray not, then doth He turn away from us. For this cause “He became poor, that He might make us rich;” for this cause He underwent all those sufferings, that He might incite us to ask.

Let us not therefore despair, but having so many motives and good hopes, though we sin every day, let us approach Him, entreating, beseeching, asking the forgiveness of our sins. For thus we shall be more backward to sin for the time to come; thus shall we drive away the devil, and shall call forth the lovingkindness of God, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen."

Psalm 3: Five reasons why St Benedict uses it as a daily invitatory

Psalm 3 is the first psalm said each day in the Benedictine Office, opening the hour of Matins (Vigils), said in the dark early hours of the morning.  In this post, I want to summarise some possible reasons why St Benedict made it one of the daily psalms of his Office.

Psalm 3: Domine, quid multiplicati sunt

Vulgate	Douay-Rheims
Psalmus David, cum fugeret a facie Absalom filii sui.	The psalm of David when he fled from the face of his son Absalom.
2 Dómine quid multiplicáti sunt qui tríbulant me? * multi insúrgunt advérsum me.	Why, O Lord, are they multiplied that afflict me? many are they who rise up against me.
3  Multi dicunt ánimæ meæ: * Non est salus ipsi in Deo ejus.	Many say to my soul: There is no salvation for him in his God.
4  Tu autem, Dómine, suscéptor meus es, * glória mea, et exáltans caput meum.	But thou, O Lord art my protector, my glory, and the lifter up of my head.
5  Voce mea ad Dóminum clamávi: * et exaudívit me de monte sancto suo.	I have cried to the Lord with my voice: and he hath heard me from his holy hill.
6  Ego dormívi, et soporátus sum: * et exsurréxi, quia Dóminus suscépit me.	I have slept and taken my rest: and I have risen up, because the Lord hath protected me
7  Non timébo míllia pópuli circumdántis me: * exsúrge, Dómine, salvum me fac, Deus meus.	I will not fear thousands of the people, surrounding me: arise, O Lord; save me, O my God.
8  Quóniam tu percussísti omnes adversántes mihi sine causa: * dentes peccatórum contrivísti.	For thou hast struck all them who are my adversaries without cause: thou hast broken the teeth of sinners.
9  Dómini est salus: * et super pópulum tuum benedíctio tua.	Salvation is of the Lord: and thy blessing is upon thy people.

Psalm 3 arguably encapsulates five key aspects of St Benedict's spirituality.

1. Remembering the physical world: St Benedict seems, in his Rule, to enjoy finding ways in which to carry out quite literally the injunctions of the psalms while pointing to the underlying spiritual meaning of doing so.  'Seven times a day have I given praise to you' is translated quite literally, for example into seven hours to be prayed during the day, while 'at midnight I rose to give praise to thee' justifies Matins (RB16). 

One of the key reasons for the selection of this psalm as the first for Matins then, must surely lie in the words of verse 3, for in the early hours of the morning, well before dawn, the monk or nun can truly say with the psalmist, 'I have slept and taken my rest, and I have risen up because the Lord has protected me'.

The verse though, also has a Christological interpretation, indeed, the oldest surviving Patristic reference to Psalm 3, from St Clement of Rome (c96) states that the verse alludes to Our Lord's death and Resurrection.  Indeed, an early tradition is that the first three psalms of the psalter are about, respectively, the life (Psalm 1), death (Psalm 2) and Resurrection of Christ (Psalm 3).  And of course, the Fathers urge us to apply its message to ourselves as well: we must trust that God will protect us so we rise up, both each day now, and at the last, with him.    

2. The spiritual warfare: The idea that we must wage spiritual warfare against our enemies with the help of God resonates throughout the St Benedict's Rule.  Indeed, in the very opening lines of the Prologue he urges us to renounce our own will, in order  'to fight for the true King, Christ', and take up the 'strong and glorious weapons' of obedience.

The psalm, particularly in verses 1 and 7, makes it clear that we cannot expect the spiritual life to be easy: rather, it is a battle.  We must struggle daily with enemies ranged around us, such as discouragement and temptation. 

3.  Why does God often seem so slow to act?:  This psalm opens by asking why God allows us to be surrounded by our enemies (verse 1), and also asks why the good often seem so badly outnumbered (verse 7).  The challenge posed by a God who often seems to sit back, allowing sinners to flourish while oppressing the good (verse 2) is also a key theme of the psalms the saint places at Prime each day.  Why then does God seem to hold back?  

The issue seems to have been a particular preoccupation for St Benedict, reflected not least in his choice of the psalms set for Prime.  

This psalm doesn't directly answer the question, but in the Prologue to the Rule the saint does suggest one key reason, namely to give us - and those mired in evil - time to repent that we might yet be saved:

"And the days of our life are lengthened and a respite allowed us for this very reason, that we may amend our evil ways. For the Apostle saith: Knowest thou not that the patience of God inviteth thee to repentance? For the merciful Lord saith: I will not the death of a sinner, but that he should be converted and live."

4.  Ask God for help: Another reason for God's delay is suggested by Verse 7 of the psalm, which introduces some key motifs or memes in the Benedictine Office, often used in antiphons and elsewhere, in the words 'exsúrge, Dómine/salvum me fac, Deus meus' (or  'Arise Lord, save me my God). The point is that although God always calls to our hearts, he also gives us free will, and part of that gift is that we must actively ask for his help to ensure, and to perfect what we do.

St Benedict seems to have had some particular attachment to these sentiments for he deliberately splits psalms in two, even across days in order to arrange for these two phrases (or slight variants thereof) to be used as incipits twice on Wednesday: firstly at Matins (Psalm 67/68) and again at Prime (Psalm 9 pt 2/Psalm 11).

5.  Trust in God:  Finally, closely linked to the requirement that we actively ask for God's help is the deep sense of trust in God to make everything come out right, and help us win the race that we must cultivate.  Verse 4 of the Psalm alludes to God as the one who is our sustainer or protector (susceptor), who lifts us up.  In many respects the themes of the psalm, and this verse in particular, echo the stanza of Psalm 118 that surround the Suscipe verse that is used as part of the monastic profession ceremony.

Indeed, the idea of God as our 'susceptor' has an important theology behind it.  St Augustine's take on the word points to the analogy of the Roman paterfamilias, who 'received' (acknowledged) his child, thus saving it from the fate of exposure.  He also explains it as a word used to mean a powerful man who takes up the cause of someone, or a doctor or lawyer accepting a case.   When God becomes our susceptor, in other words, he acts as a Father or powerful protector of us, someone who has taken our cause on as his own, and will work to sustain, help and heal us.  The monastic commentator Cassian (c. 360 – 435) took the discussion of its meaning a step further, for in Chapter 17 of his Conference 13 he discusses God's intervention in various types of vocation:

"Hence it comes in our prayers we proclaim God as not only protector and Saviour, but actually as our Helper and Sponsor [adjuitorem et susceptorem] for whereas He first calls us to him, and while we are ignorant and unwilling, draws us towards salvation, he is our Protector and Saviour, but whereas when we are already striving, He is want to bring us help, and to receive and defend those who fly to Him for refuge, He is our Sponsor and Refuge.' "

St Benedict's contemporary Cassiodorus' commentary on the verse puts more emphasis on the idea of God as our ongoing sustainer, particularly in the ennoblement of the flesh through grace made possible through the Incarnation:

"Sustainer, that is, of the form of slave, since the taking up of human nature is the Word made flesh. So it is the flesh which speaks of its glory and the lifting up of its head, for the all-powerful Word assumed it so that the divine and human substance might be one Person without any admixture. This verse is relevant too to the confounding of the Pelagians, who believe that man can by his own efforts achieve something good; for who, pray, could be self-sufficient for performing good without abundance of divine grace? It is through grace by which it is united to God that human nature has taken its place at the Father's right hand."

Throughout the psalm there is a clear message: if we but put our trust in God and cry out to him with strength, he will destroy our enemies, be they of the world, the flesh and the devil.  

Verse by verse notes on the psalm

I've previously provided more detailed notes on Psalm 3 which you can find as follows:

Introduction to Psalm 3
Psalm 3:v1
Psalm 3:v2
Psalm 3:v3
Psalm 3:v4
Psalm 3:v5
Psalm 3:v6
Psalm 3:v7 
Psalm 3:v8

I also provided some crib notes on the Latin:
Notes on Psalm 3 grammar and vocab Pt 1
Notes on Latin of Psalm 3 Pt 2
Notes on the Latin of Psalm 3, Pt 3

Alternatively, you can jump straight to the introduction to the next psalm in this series, Psalm 94.