Psalm 85 Inclina Domine - Say nothing without Christ

Psalm 85: Friday matins I, 1

Vulgate	Douay-Rheims
Oratio ipsi David.	A prayer for David himself.
Inclína, Dómine, aurem tuam, et exáudi me : * quóniam inops, et pauper sum ego.	Incline your ear, O Lord, and hear me: for I am needy and poor.
2  Custódi ánimam meam, quóniam sanctus sum : * salvum fac servum tuum, Deus meus, sperántem in te.	2 Preserve my soul, for I am holy: save your servant, O my God, that trusts in you.
3  Miserére mei, Dómine, quóniam ad te clamávi tota die : * lætífica ánimam servi tui, quóniam ad te, Dómine, ánimam meam levávi.	3 Have mercy on me, O Lord, for I have cried to you all the day. 4 Give joy to the soul of your servant, for to you, O Lord, I have lifted up my soul.
4  Quóniam tu, Dómine, suávis et mitis : * et multæ misericórdiæ ómnibus invocántibus te.	5 For you, O Lord, are sweet and mild: and plenteous in mercy to all that call upon you.
5  Auribus pércipe, Dómine, oratiónem meam : * et inténde voci deprecatiónis meæ.	6 Give ear, O Lord, to my prayer: and attend to the voice of my petition
6  In die tribulatiónis meæ clamávi ad te : * quia exaudísti me.	7 I have called upon you in the day of my trouble: because you have heard me.
7  Non est símilis tui in diis, Dómine : * et non est secúndum ópera tua.	8 There is none among the gods like unto you, O Lord: and there is none according to your works.
8  Omnes gentes quascúmque fecísti, vénient, et adorábunt coram te, Dómine : * et glorificábunt nomen tuum.	9 All the nations you have made shall come and adore before you, O Lord: and they shall glorify your name.
9  Quóniam magnus es tu, et fáciens mirabília : * tu es Deus solus.	10 For you are great and do wonderful things: you are God alone.
10  Deduc me, Dómine, in via tua, et ingrédiar in veritáte tua : * lætétur cor meum ut tímeat nomen tuum.	11 Conduct me, O Lord, in your way, and I will walk in your truth: let my heart rejoice that it may fear your name.
11  Confitébor tibi, Dómine, Deus meus, in toto corde meo, * et glorificábo nomen tuum in ætérnum.	12 I will praise you, O Lord my God, with my whole heart, and I will glorify your name for ever:
12  Quia misericórdia tua magna est super me : * et eruísti ánimam meam ex inférno inferióri.	13 For your mercy is great towards me: and you have delivered my soul out of the lower hell.
13  Deus iníqui insurrexérunt super me, et synagóga poténtium quæsiérunt ánimam meam : * et non proposuérunt te in conspéctu suo.	14 O God, the wicked are risen up against me, and the assembly of the mighty have sought my soul: and they have not set you before their eyes.
14  Et tu, Dómine, Deus miserátor et miséricors, * pátiens, et multæ misericórdiæ, et verax.	15 And you, O Lord, are a God of compassion, and merciful, patient, and of much mercy, and true.
15  Réspice in me, et miserére mei, * da impérium tuum púero tuo : et salvum fac fílium ancíllæ tuæ.	16 O look upon me, and have mercy on me: give your command to your servant, and save the son of your handmaid.
16  Fac mecum signum in bonum, ut vídeant qui odérunt me, et confundántur : * quóniam tu, Dómine, adjuvísti me, et consolátus es me.	17 Show me a token for good: that they who hate me may see, and be confounded, because you, O Lord, have helped me and have comforted me.

In Jewish tradition this psalm is said as part of the Day of Atonement (Yom Kippur) ceremonies; in Christian tradition it has long been interpreted as a psalm of the Passion hence its particular appropriateness to start off Friday in the Office.  

Cassidorus, for example suggests it as a source for meditation on the sacrifice of the cross: 

Let us ponder the humility of the prayer poured out to the Father by the Lord Saviour in His passion. He was wholly without sin, but in representing our weakness He asked to be delivered from the dangers of this world. So men's rashness should blush to be arrogant, for they have no doubt of their guilt. Christ prayed for His enemies, and patiently accepted death, whereas we wish to avenge our injuries if attacked by the comments of detractors. May He who afforded an example grant the gift of patience, so that by following His footsteps we may be able to avoid the errors which bring death.

Similarly, St Alphonsus Liguori suggests that we use this prayer ourselves in times of trouble:

We have in this psalm one of those fervent prayers that the royal prophet addressed to God in the midst of his tribulations. For, according to the common opinion, David is the author of this psalm.

Moreover, he initiates us into the sentiments that filled the soul of Jesus Christ during his Passion, and he prophesies the conversion of the Gentiles. Afflicted souls may use it during their trials to implore the help of God.

St Augustine's introduction to the psalm, though, I think is the most powerful, providing a mini-treatise on the relationship between the priesthood of Christ and our prayer:

No greater gift could God have given to men than in making His Word, by which He created all things, their Head, and joining them to Him as His members: that the Son of God might become also the Son of man, one God with the Father, one Man with men; so that when we speak to God in prayer for mercy, we do not separate the Son from Him; and when the Body of the Son prays, it separates not its Head from itself: and it is one Saviour of His Body, our Lord Jesus Christ, the Son of God, who both prays for us, and prays in us, and is prayed to by us.  He prays for us, as our Priest; He prays in us, as our Head; He is prayed to by us, as our God. 

Let us therefore recognise in Him our words, and His words in us. Nor when anything is said of our Lord Jesus Christ, especially in prophecy, implying a degree of humility below the dignity of God, let us hesitate to ascribe it to Him who did not hesitate to join Himself unto us....He is prayed to in the form of God, in the form of a servant He prays; there the Creator, here created; assuming unchanged the creature, that it might be changed, and making us with Himself one Man, Head and Body. Therefore we pray to Him, through Him, in Him; and we speak with Him, and He speaks with us; we speak in Him, He speaks in us the prayer of this Psalm, which is entitled, A Prayer of David. 

For our Lord was, according to the flesh, the son of David; but according to His divine nature, the Lord of David, and his Maker....Let no one then, when he hears these words, say, Christ speaks not; nor again say, I speak not; nay rather, if he own himself to be in the Body of Christ, let him say both, Christ speaks, and I speak. Be thou unwilling to say anything without Him, and He says nothing without you....

 Scriptural and liturgical uses of the psalm

NT references	Mk 9:27 (3); Rev 15:4 (8); 1 Cor 8:4 (9)
RB cursus	Friday Matins I, 1
Monastic feasts etc	Epiphany, Sacred Heart
Roman pre 1911	Friday Matins
Roman post 1911	1911-62: Friday Compline  . 1970: Lauds Wk 3 Wednesday;
Mass propers (EF)	Holy Name OF (4, 11), CO 8-9; Lent Ember Friday, GR (2, 5); Lent 3 Friday, IN (1, 16); PP 15, IN (1-3); NO: Ordinary Time 19A, Ps 85:9a+10, 11-12, 13-14

Psalm 73 - The destruction of the true temple

Psalm 73: Thursday Matins I, 1 

Vulgate	Douay-Rheims
Intellectus Asaph.	Understanding for Asaph.
Ut quid, Deus, repulísti in finem: * irátus est furor tuus super oves páscuæ tuæ?	God, why have you cast us off unto the end: why is your wrath enkindled against the sheep of your pasture?
2  Memor esto congregatiónis tuæ: * quam possedísti ab inítio.	2 Remember your congregation, which you have possessed from the beginning.
3  Redemísti virgam hereditátis tuæ: * mons Sion, in quo habitásti in eo.	The sceptre of your inheritance which you have redeemed: mount Sion in which you have dwelt.
4  Leva manus tuas in supérbias eórum in finem: * quanta malignátus est inimícus in sancto!	3 Lift up your hands against their pride unto the end; see what things the enemy has done wickedly in the sanctuary.
5  Et gloriáti sunt qui odérunt te: * in médio solemnitátis tuæ.	4 And they that hate you have made their boasts, in the midst of your solemnity.
6  Posuérunt signa sua, signa: * et non cognovérunt sicut in éxitu super summum.	They have set up their ensigns for signs, 5 and they knew not both in the going out and on the highest top.
7  Quasi in silva lignórum secúribus excidérunt jánuas ejus in idípsum: * in secúri et áscia dejecérunt eam.	As with axes in a wood of trees, 6 they have cut down at once the gates thereof, with axe and hatchet they have brought it down.
8  Incendérunt igni sanctuárium tuum: * in terra polluérunt tabernáculum nóminis tui.	7 They have set fire to your sanctuary: they have defiled the dwelling place of your name on the earth.
9  Dixérunt in corde suo cognátio eórum simul: * Quiéscere faciámus omnes dies festos Dei a terra.	8 They said in their heart, the whole kindred of them together: Let us abolish all the festival days of God from the land.
10  Signa nostra non vídimus, jam non est prophéta: * et nos non cognóscet ámplius.	9 Our signs we have not seen, there is now no prophet: and he will know us no more.
11  Usquequo, Deus, improperábit inimícus: * irrítat adversárius nomen tuum in finem?	10 How long, O God, shall the enemy reproach: is the adversary to provoke your name for ever?
12  Ut quid avértis manum tuam, et déxteram tuam, * de médio sinu tuo in finem?	11 Why do you turn away your hand: and your right hand out of the midst of your bosom for ever?
13  Deus autem Rex noster ante sæcula: * operátus est salútem in médio terræ.	12 But God is our king before ages: he has wrought salvation in the midst of the earth.
14  Tu confirmásti in virtúte tua mare: * contribulásti cápita dracónum in aquis.	13 You by your strength made the sea firm: you crushed the heads of the dragons in the waters.
15  Tu confregísti cápita dracónis: * dedísti eum escam pópulis Æthíopum.	14 You have broken the heads of the dragon: you have given him to be meat for the people of the Ethiopians.
16  Tu dirupísti fontes, et torréntes * tu siccásti flúvios Ethan.	15 You have broken up the fountains and the torrents: you have dried up the Ethan rivers.
17  Tuus est dies, et tua est nox: * tu fabricátus es auróram et solem.	16 Yours is the day, and yours is the night: you have made the morning light and the sun.
18  Tu fecísti omnes términos terræ: * æstátem et ver tu plasmásti ea.	17 You have made all the borders of the earth: the summer and the spring were formed by you.
19  Memor esto hujus, inimícus improperávit Dómino: * et pópulus insípiens incitávit nomen tuum	18 Remember this, the enemy has reproached the Lord: and a foolish people has provoked your name.
20  Ne tradas béstiis ánimas confiténtes tibi, * et ánimas páuperum tuórum ne obliviscáris in finem.	19 Deliver not up to beasts the souls that confess to you: and forget not to the end the souls of your poor.
21  Réspice in testaméntum tuum: * quia repléti sunt, qui obscuráti sunt terræ dómibus iniquitátum.	20 Have regard to your covenant: for they that are the obscure of the earth have been filled with dwellings of iniquity.
22  Ne avertátur húmilis factus confúsus: * pauper et inops laudábunt nomen tuum.	21 Let not the humble be turned away with confusion: the poor and needy shall praise your name.
23  Exsúrge, Deus, júdica causam tuam: * memor esto improperiórum tuórum, eórum quæ ab insipiénte sunt tota die.	22 Arise, O God, judge your own cause: remember your reproaches with which the foolish man has reproached you all the day.
24  Ne obliviscáris voces inimicórum tuórum: * supérbia eórum, qui te odérunt, ascéndit semper.	23 Forget not the voices of your enemies: the pride of them that hate you ascends continually.

This psalm is generally interpreted as dealing with the fall of Jerusalem and the destruction of the Temple, as evildoers and those who hate God plot to eliminate true worship of God.

Opinions are divided on just which particular destruction of the Temple this psalm refers to, but its role in kicking off the mini-Triduum in the Office each week is nicely explained by Cassiodorus, who follows St Augustine on this:

...In this psalm there is lamentation for the destruction of the city...The good Physician has done all he could, if the sick man wished to recover his health. Let us remember, however, that the authority of the Church relates that Jerusalem was ravaged in the days when the most cruel people of the Jews crucified Christ the Lord, so that there can be no doubt what temporal evil that obstinate transgression sustained.

Cassiodorus summarises the content of the psalm as follows:

The people of the Israelites, embracing in figure the most devoted synagogue, speaks throughout the psalm. In the first part she laments that she has been consigned to the Gentiles, so that the reckless behaviour of the enemy had polluted the Lord's sanctuary, and she mentions that the unrepentant hearts of certain Jews had provoked the judgment of the Lord; however, she prophesies that as the outcome of all this they will be converted at the end of the world. The second part states that at the coming of Christ human superstitions and acts of wickedness were destroyed, and recounts that He has done great and various deeds, incidentally asking that the erring Jews should be lent help. In the third section she asks that mindful of His promises He should rescue the seed of Israel from extinction, and that the arrogance of the Romans, who puffed themselves up insufferably, should mount to His sight. Let us listen to this psalm with attentive minds, for it is a wonderful lamentation for the destruction of Jerusalem.

Psalm 59: For them that shall be changed through Christ

Psalm 59: Wednesday Matins I, 1 

Vulgate	Douay-Rheims
In finem, pro his qui immutabuntur, in tituli inscriptionem ipsi David, in doctrinam, cum succendit Mesopotamiam Syriæ et Sobal, et convertit Joab, et percussit Idumæam in valle Salinarum duodecim millia	1 Unto the end, for them that shall be changed, for the inscription of a title, to David himself, for doctrine, 2 when he set fire to Mesopotamia of Syria and Sobal: and Joab returned and slew of Edom, in the vale of the saltpits, twelve thousand men.
Deus, repulísti nos, et destruxísti nos: * irátus es, et misértus es nobis.	3 O God, you have cast us off, and have destroyed us; you have been angry, and have had mercy on us.
2  Commovísti terram, et conturbásti eam: * sana contritiónes ejus, quia commóta est.	4 You have moved the earth, and have troubled it: heal the breaches thereof, for it has been moved.
3  Ostendísti pópulo tuo dura: * potásti nos vino compunctiónis.	5 You have shown your people hard things; you have made us drink the wine of sorrow.
4  Dedísti metuéntibus te significatiónem: * ut fúgiant a fácie arcus :	6 You have given a warning to them that fear you: that they may flee from before the bow:
5  Ut liberéntur dilécti tui: * salvum fac déxtera tua, et exáudi me.	That your beloved may be delivered. 7 Save me with your right hand, and hear me.
6  Deus locútus est in sancto suo: * lætábor, et partíbor Síchimam : et convállem tabernaculórum metíbor.	8 God has spoken in his holy place: I will rejoice, and I will divide Sichem; and will mete out the vale of tabernacles.
7  Meus est Gálaad, et meus est Manásses: * et Ephraim fortitúdo cápitis mei.	9 Galaad is mine, and Manasses is mine: and Ephraim is the strength of my head.
8  Juda rex meus: * Moab olla spei meæ.	Juda is my king: 10 Moab is the pot of my hope.
9  In Idumæam exténdam calceaméntum meum: * mihi alienígenæ súbditi sunt.	Into Edom will I stretch out my shoe: to me the foreigners are made subject
10  Quis dedúcet me in civitátem munítam? * quis dedúcet me usque in Idumæam?	11 Who will bring me into the strong city? Who will lead me into Edom?
11  Nonne tu, Deus, qui repulísti nos? * et non egrediéris, Deus in virtútibus nostris?	12 Will not you, O God, who have cast us off? And will not you, O God, go out with our armies?
12  Da nobis auxílium de tribulatióne: * quia vana salus hóminis.	13 Give us help from trouble: for vain is the salvation of man.
13  In Deo faciémus virtútem: * et ipse ad níhilum dedúcet tribulántes nos.	14 Through God we shall do mightily: and he shall bring to nothing them that afflict us.

The first psalm of Wednesday Matins is not an easy one.

The betrayal of Judas

Traditionally the day is associated with the betrayal of Judas (the reason for the Wednesday fast in the Rule), and St Basil's explanation of the opening lines of the psalm points to the psalm as taking us from Adam's expulsion from Paradise and the tribulations of the people thereafter, but now moving towards salvation.  On the opening lines he comments:

You have cast off those who in proportion to their sins removed themselves to a distance from You. 

You have destroyed the accumulations of our wickedness, doing good to us because of our weakness. 

You were angry, since we were by nature children of wrath having no hope, and being without God in the world. 

You had mercy on us when You set forth Your only-begotten Son as a propitiation for our sins in order that in His blood we might find redemption. We would not know that we were having these kindnesses done to us, unless 'Thou hast made us drink the wine of sorrow'... 

Cassiodorus' explanation of the title to the psalm points to the people poised at the edge of the decision to accept or reject Christ:

Those changed unto the end are persons who lay aside the sin of the old man and serve the Lord Saviour with spotless devotion of heart.  Of them Scripture says: For you were at one time darkness, but now light in the Lord.  He next explains how they were changed: On the inscription of the title to David himself, for teaching.  The inscription of the title denotes Christ the King; so they must be changed by abandoning the devil and acknowledging Christ as their king.  We have often stated that David denotes the Lord.  To teaching add "Christian." for it is not sufficient for anyone to call him King without being eager to obey His precepts.  

When he set fire to Mesopotamia in Syria, and the rest.  The history of the Kings recounts that David won these victories after he succeeded Saul in the kingship, and it seems inappropriate to introduce them into our ordered arrangement here since they are known to be recounted in extenso there.  But we must realise that these wars are a description in figure of the Lord Saviour's victories which He wins throughout the whole world over pagans and the faithless.  It is their words which this psalm will utter, so that when truly dislodged from their old superstition they may deserve to be changed through the grace of the new man.

The people who were in thrall to ancient errors are passing into the new grace of the holy religion.  In the first section they entreat that after the affliction which they have suffered in making satisfaction, they may be refreshed by their new blessing.  In the second part after the break of a diaspalm they also ask that after the hardships they have endured they may be led by the Lord into the heavily fortified city.  They ask that they may be granted aid from their affliction, the aid which God alone is known to be able to give.

Scriptural and liturgical uses of the psalm

NT references	-
RB cursus	Wed I, 1
Monastic feasts etc	-
Roman pre 1911	Wed Matins
Roman post 1911	1911-62: Wed None . 1970:
Mass propers (EF)

Psalm 45 - God our upholder and protector

Psalm 45: Tuesday Matins I, 1

Vulgate	Douay-Rheims
In finem, filiis Core, pro arcanis. Psalmus.	Unto the end, for the sons of Core, for the hidden.
1 Deus noster refúgium, et virtus: * adjútor in tribulatiónibus, quæ invenérunt nos nimis.	Our God is our refuge and strength: a helper in troubles, which have found us exceedingly.
2  Proptérea non timébimus dum turbábitur terra: * et transferéntur montes in cor maris.	3 Therefore we will not fear, when the earth shall be troubled; and the mountains shall be removed into the heart of the sea.
3  Sonuérunt, et turbátæ sunt aquæ eórum: * conturbáti sunt montes in fortitúdine ejus.	4 Their waters roared and were troubled: the mountains were troubled with his strength.
4  Flúminis ímpetus lætíficat civitátem Dei: * sanctificávit tabernáculum suum Altíssimus.	5 The stream of the river makes the city of God joyful: the most High has sanctified his own tabernacle
5  Deus in médio ejus, non commovébitur: * adjuvábit eam Deus mane dilúculo.	6 God is in the midst thereof, it shall not be moved: God will help it in the morning early.
6  Conturbátæ sunt Gentes, et inclináta sunt regna: * dedit vocem suam, mota est terra.	7 Nations were troubled, and kingdoms were bowed down: he uttered his voice, the earth trembled.
7  Dóminus virtútum nobíscum: * suscéptor noster Deus Jacob.	8 The Lord of armies is with us: the God of Jacob is our protector.
8  Veníte, et vidéte ópera Dómini, quæ pósuit prodígia super terram: * áuferens bella usque ad finem terræ.	9 Come and behold the works of the Lord: what wonders he has done upon earth, 10 making wars to cease even to the end of the earth.
9  Arcum cónteret, et confrínget arma: * et scuta combúret igni.	He shall destroy the bow, and break the weapons: and the shield he shall burn in the fire.
10  Vacáte, et vidéte quóniam ego sum Deus: * exaltábor in Géntibus, et exaltábor in terra.	11 Be still and see that I am God; I will be exalted among the nations, and I will be exalted in the earth.
11  Dóminus virtútum nobíscum: * suscéptor noster Deus Jacob.	12 The Lord of armies is with us: the God of Jacob is our protector.

The songs of Sion

The first psalm of Tuesday Matins is one of the 'songs of Sion', praising the virtues of the heavenly kingdom, a strong theme of the day, given that many of the Matins psalms are also focused on the same topic, while at Terce through Vespers we sing the 'songs of Ascent'.

The psalm was, however, appropriated by Luther as the battle hymn for the Reformation in the form of the hymn 'A mighty fortress is our God', and in Germany had strong nationalistic overtones, with a line that can be interpreted very literally as referring to a very earthly kingdom, viz "The Kingdom must remain ours".

Unsurprisingly, the Fathers tend to take a different view, generally seeing it as referring to Christ and the Church triumphant.

God our susceptor

A particularly key part of this psalm from a Benedictine perspective is the reference to God as susceptor (at least in the Vulgate; the neo-Vulgate rather unfortunately substitutes refugium for susceptor), the key word which is related to suscipere, the verb of the verse used in the profession ceremony.

The Douay-Rheims translates the word as protector, but it has broader connotations then that, as St Augustine's exposition on the verse 7 makes clear:

The Lord of Hosts is with us; the God of Jacob is our taker up: Not any man, not any power, not, in short, Angel, or any creature either earthly or heavenly, but the Lord of Hosts is with us; the God of Jacob is our taker up. 

He who sent Angels, came after Angels, came that Angels might serve Him, came that men He might make equal to Angels. Mighty Grace! If God be for us, who can be against us? The Lord of Hosts is with us. What Lord of Hosts is with us? If (I say) God be for us, who can be against us? 

He that spared not His own Son, but delivered Him up for us all; how has He not with Him also freely given us all things.  Therefore be we secure, in tranquillity of heart nourish we a good conscience with the Bread of the Lord. 

The Lord of Hosts is with us; the God of Jacob is our taker up. However great be your infirmity, see who takes you up. One is sick, a physician is called to him. His own taken-up, the Physician calls the sick man. Who has taken him up? Even He. A great hope of salvation; a great Physician has taken him up. What Physician? Every Physician save He is man: every Physician who comes to a sick man, another day can be made sick, beside Him. The God of Jacob is our taker up. 

Make yourself altogether as a little child, such as are taken up by their parents. For those not taken up, are exposed; those taken up are nursed. Do you think God has so taken you up, as when an infant your mother took you up? Not so, but to eternity. For your voice is in that Psalm, My father and my mother forsake me, but the Lord has taken me up.

It is worth noting that the word recurs several times in today's psalms.

 The city of God

The introductions to the psalm provided by the Fathers generally emphasise the eschatological dimensions of the psalm.

Basil:

This psalm seems to me to contain the prophecy concerning the end of time. Paul, having knowledge of this end, says: 'Then comes the end, when he delivers the kingdom to God the Father.   

Or, since our actions lead us to the end, each one to the end proper to itself, the good leading toward happiness, and the base toward eternal condemnation, and since the counsels delivered by the Spirit in this psalm lead those obeying them to the good end, therefore it has been entitled: 'Unto the end inasmuch as it is the record of the teachings for the happy end of human life. Tor the sons of Core'. 

This psalm is also said to be for the sons of Core, whom the Holy Spirit does not separate, since, as with one soul and one voice, with complete harmony toward each other, they utter the words of prophecy, while no one of them prophesies anything at all contrary to the others, but the gift of prophecy is given to them equally because of the equality of their mutual affection for the good. 

Moreover, the psalm is said to be 'for the hidden' that is to say, for secret things, and those buried in mystery. Having meditated on the expressions of the psalm in turn, you will learn the hidden meaning of the words, and that it is not the privilege of any chance person to gaze at the divine mysteries, but of him alone who is able to be a harmonious instrument of the promise, so that his soul is moved by the action of the Holy Spirit in it instead of by the psaltery. 

Cassiodorus:

We know how unto the end can be referred to the Lord Christ. We have said that the sons of Core signifies Christians, in whose persons this psalm is sung. For the hidden denotes the coming of the Lord Saviour, which he has ordered in a wondrously secret way for the salvation of men. 

The sons of Core, who are to be understood as faithful Christians, proclaim in the first section of the psalm that they do not fear the troubles of life, because God is known to be their refuge and strength. 

In the second part they state that Christ appears in the midst of His Church and has deigned to build it on Himself as on the firmest of rocks. 

In the third section the mass of believers is invited to gaze on the great things of God. They say that almighty God shatters the arms of wickedness, banishes wars, and transforms the sadness of the faithful into eternal joys.... 

How brightly this short and healing psalm has gleamed forth! If we take confidence from it by the Lord's kindness, we surmount with strength of spirit the thorns of this world, and in the proverbial phrase we obtain help from tribulation. For in it all hope lies in the coming of the Lord Christ, through whom on our behalf the Church was founded and great wonders became manifest. He who said: My peace I give to you, my peace I leave to you, removed the wars caused by superstitions.

Liguori:

....this psalm is to be understood of the Catholic Church with regard to the victories that she has gained over her persecutors, and her stability under the protection of God.

Our ascent through and to Christ

One final point by way of a footnote.  There is in fact a little puzzle in St Benedict's construction of the Tuesday Office around the gradual psalms and Songs of Sion.

On the face of it, his starting point was the Old Testament canticle at Lauds, the canticle of Hezekiah, which is about King Hezekiah's illness, and then God's gift of fifteen additional years of life, symbolised by the turning back of the sundial.  The connection is that there are fifteen gradual psalms, and Cassiodorus, for example noted that:

 Some commentators think that the fifteen additional years accorded to king Ezechias are related to this parallel, so that the number is shown to have signified also the course of his perfect life.

But if St Benedict subscribed to this view, why does he go to some trouble to have only fourteen of the gradual psalms said on Tuesday, shifting Psalm 128 out of numerical sequence to put it on Monday, rather than on this day when all the other gradual psalms are said?

The answer I think is a play on the three groups (Tuesday is day three of the week) of fourteen 'generations to Christ' set out in Matthew 1, keying off St Augustine's comments on the psalm.  In particular, St Augustine's introduction to Psalm 145 makes the point that we need go no further than Christ:

It is called, A Psalm, to the end, for the sons of Korah, for things secret. Secret is it then; but He Himself, who in the place of Calvary was crucified, you know, has rent the veil, that the secrets of the temple might be discovered. 

Furthermore since the Cross of our Lord was a key, whereby things closed might be opened; let us trust that He will be with us, that these secrets may be revealed. What is said, To the end, always ought to be understood of Christ. For Christ is the end of the law for righteousness to every one that believes. But The End He is called, not because He consumes, but because He perfects. For ended call we the food which is eaten, and ended the coat which is woven, the former to consumption, the latter to perfection. 

Because then we have not where to go farther when we have come to Christ, Himself is called the end of our course. Nor ought we to think, that when we have come to Him, we ought to strive any further to come also to the Father. For this thought Philip also, when he said to Him, Lord, show us the Father, and it suffices us. When he said, It suffices us, he sought the end of satisfaction and perfection. Then said He, Have I been so long time with you, and have you not known Me, Philip: he that has seen Me, has seen the Father. In Him then have we the Father, because He is in the Father, and the Father in Him, and He and His Father are One.

On Tuesday's then, our ascent is in and through Christ who perfects us.  In this life, our aim is to become true temples of Christ.  But we have to wait until Sunday, the mysterious 'eighth day' (which St Augustine repeatedly informs us added to the seven days of creation makes 15, and thus takes us to the number of psalms to be said each week) that we are to step beyond, into heaven...

Liturgical and Scriptural uses of the Psalm

NT references	Lk 21:25 (3); Rev 22:1 (4)
RB cursus	Tuesday Matins I:1
Monastic/(Roman) feasts etc	Comon of female saints, Dedication of church, several martyrs, Epiphany, Ascension, Pentecost, Trinity, Transfiguration; Little Office of Our Lady, Matins N2
Roman pre 1911	Tuesday Matins
Ambrosian
Brigittine
Maurist
Thesauris schemas	A: ; B: ; C: ; D:
Roman post 1911	1911-62:Wednesday Matins  . 1970: Friday Vespers wk 1
Mass propers (EF)	-