Psalm 97: Overview

Like Psalm 95, Psalm 97 opens by inviting us to 'sing a new song', that is, to join ourselves to the life of grace opened to us by Christ's sacrifice on the cross, the new life referred to in the book of  Revelation:

...and they sing a new song before the throne and before the four living creatures and before the elders. No one could learn that song except the hundred and forty-four thousand who had been redeemed from the earth (13:3)

As St Augustine commented, the psalm contrasts the old song of sin with the 'new song' that represents our destiny in heaven:

The old man is the old life, and the new man the new life: the old life is derived from Adam, the new life is formed in Christ. 

The text of the psalm (arranged as for liturgical use)

Vulgate	Douay-Rheims
Psalmus ipsi David.	A psalm for David himself

Psalm 97

Cantáte Dómino cánticum novum: * quia mirabília fecit!	Sing to the Lord a new canticle: because he has done wonderful things.
Salvávit sibi déxtera eius: * et bráchium sanctum eius.	His right hand has wrought for him salvation, and his arm is holy.
Notum fecit Dóminus salutáre suum: * in conspéctu Géntium revelávit iustítiam suam.	The Lord has made known his salvation: he has revealed his justice in the sight of the Gentiles.
Recordátus est misericórdiæ suæ, * et veritátis suæ dómui Israël.	He has remembered his mercy and his truth toward the house of Israel.
Vidérunt omnes términi terræ * salutáre Dei nostri.	All the ends of the earth have seen the salvation of our God.
Iubiláte Deo, omnis terra: * cantáte, et exsultáte, et psállite!	Sing joyfully to God, all the earth; make melody, rejoice and sing
Psállite Dómino in cíthara, in cíthara et voce psalmi: * in tubis ductílibus, et voce tubæ córneæ.	Sing praise to the Lord on the harp, on the harp, and with the voice of a psalm: with long trumpets, and sound of cornet.
Iubiláte in conspéctu regis Dómini! † Moveátur mare, et plenitúdo eius: * orbis terrárum, et qui hábitant in eo.	Make a joyful noise before the Lord our king: Let the sea be moved and the fullness thereof: the world and they that dwell therein.
Flúmina plaudent manu, † simul montes exsultábunt a conspéctu Dómini: * quóniam venit iudicáre terram.	The rivers shall clap their hands, the mountains shall rejoice together at the presence of the Lord: because he comes to judge the earth.
Iudicábit orbem terrárum in iustítia, * et pópulos in æquitáte.	He shall judge the world with justice, and the people with equity.

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.

Scriptural and liturgical uses

The psalm is referred to many times in Scripture: the 'marvellous things' God has done, Scripture tells us, include the Incarnation, miracles Christ effected while on earth, Passion, Resurrection, and Second Coming.

St Alphonsus Liguori therefore commented that in it:

The prophet thanks God for having delivered his people from captivity; he at the same time foretells in a figurative sense the coming of Jesus Christ and the Redemption of mankind.

Unsurprisingly then, Psalm 97 features in most of the Commons of feasts, as well as for most of the major feasts of the year:

NT references	Lk 1:49-51, Rev 14:3 (1); Lk 2:30, Acts 13:47, Rev 15:4 (3); Romans 3:25, Romans 1:17 (4); Acts 17:31, Rev 19:11 (10)
RB cursus	Friday Matins II, 3;
Monastic/(Roman) feasts etc	Nativity, Epiphany, Pentecost, Trinity, Sacred Heart, Exaltation of Holy Cross, Christ the King; Common of Apostles, confessors, female saints
Roman pre 1911	Saturday Matins
Roman post 1911	1911-62: Thursday Lauds . 1970:
Mass propers (EF)	Easter Thurs, IN (1); Fourth Sunday after Easter, IN (1-3); PP 16, AL (1)

Psalm 95: Overview

Psalm 95 is one of the Messianic psalms, foretelling the coming of Christ, and foreshadowing the establishment of his kingdom.   For this reason it features in the Commons of a most types of saints, as well as most major feasts.

The text of the psalm

Vulgate	Douay-Rheims
Canticum ipsi David, quando domus ædificabatur post captivitatem.	A canticle for David himself, when the house was built after the captivity.

Psalm 95

Cantáte Dómino cánticum novum: * cantáte Dómino, omnis terra.	Sing to the Lord a new canticle: sing to the Lord, all the earth.
Cantáte Dómino, et benedícite nómini eius: * annuntiáte de die in diem salutáre eius.	Sing to the Lord and bless his name: show forth his salvation from day to day.
Annuntiáte inter gentes glóriam eius, * in ómnibus pópulis mirabília eius.	Declare his glory among the Gentiles: his wonders among all people.
Quóniam magnus Dóminus, et laudábilis nimis: * terríbilis est super omnes deos.	For the Lord is great, and exceedingly to be praised: he is to be feared above all gods.
Quóniam omnes dii Géntium dæmónia: * Dóminus autem cælos fecit.	For all the gods of the Gentiles are devils: but the Lord made the heavens.
Conféssio, et pulchritúdo in conspéctu eius: * sanctimónia et magnificéntia in sanctificatióne eius.	Praise and beauty are before him: holiness and majesty in his sanctuary.
Afférte Dómino, pátriæ géntium, † afférte Dómino glóriam et honórem: * afférte Dómino glóriam nómini eius.	Bring to the Lord, O you kindreds of the Gentiles, bring to the Lord glory and honour:  Bring to the Lord glory unto his name.
Tóllite hóstias, et introíte in átria eius: * adoráte Dóminum in átrio sancto eius.	Bring up sacrifices, and come into his courts: Adore the Lord in his holy court.
Commoveátur a fácie eius univérsa terra: * dícite in Géntibus quia Dóminus regnávit.	Let all the earth be moved at his presence. Say among the Gentiles, the Lord has reigned.
Etenim corréxit orbem terræ qui non commovébitur: * iudicábit pópulos in æquitáte.	For he has corrected the world, which shall not be moved: he will judge the people with justice.
Læténtur cæli, et exsúltet terra: † commoveátur mare et plenitúdo eius: * gaudébunt campi, et ómnia quæ in eis sunt.	Let the heavens rejoice, and let the earth be glad, let the sea be moved, and the fullness thereof: The fields and all things that are in them shall be joyful.
Tunc exsultábunt ómnia ligna silvárum a fácie Dómini, quia venit: * quóniam venit iudicáre terram.	Then shall all the trees of the woods rejoice before the face of the Lord, because he comes: because he comes to judge the earth.
Iudicábit orbem terræ in æquitáte, * et pópulos in veritáte sua.	He shall judge the world with justice, and the people with his truth.

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.

Scriptural and liturgical uses of Psalm 95

Psalm 95 appears twice in Scripture: as well as in the book of psalms it can also be found in 1 Chronicles 16:23-33, where it was used as the thanksgiving chant after the transfer of the ark of the covenant to the Temple at Jerusalem.  This history, as well as the title of the psalm, account for its use in the Common for the Dedication of a Church.

St Augustine pointed out that the house of God being built here is not just a physical building though:

Possibly when its title was pronounced, some heard it with wonder. For the Psalm is inscribed: When the house was being built after the Captivity. This title having been prefixed, you were perhaps expecting in the text of the Psalm to hear what stones were hewn from the mountains, what masses were drawn to the spot, what foundations were laid, what beams were placed on high, what columns raised. Its song is of nothing of this kind....It is no such house that is in building; for behold where it is built, not in one spot, not in any particular region. For thus he begins...

Indeed, its Christological interpretation, and thus use of the psalm on Friday (at Matins in both the Roman and Benedictine Offices) would also seem to be ancient, as St Athanasius commented in his letter to Marcellus that it is particularly apt for that day since (through the Passion) 'God's House has been captured and destroyed and then re-built'.  

NT references	Rev 14:3 (1); 1 Cor 8:4-6 (5); Rev 12:12 (11); Rev 19:11(13)
RB cursus	Friday Matins
Monastic/(Roman) feasts etc	Nativity, Epiphany, Ascension, Pentecost, Trinity, Christ the King, BVM, Common of Apostles, Common of Virgins. Common of the Dedication of a Church
Roman pre 1911	Friday Matins
Roman post 1911	1911-62: Tuesday Lauds . 1970:
Mass propers (EF)	Lent I Thursday, IN (1, 6), Passion Thursday GR (8), Easter Friday, AL (9); PP 18, CO (8)

Psalm 86: Overview

Psalm 86 is one that at first glance at least, as St Alphonsus Liguori commented, "is as obscure as it is short."

He also pointed out though, that it can only be understood if we take Jerusalem as a figure of the Church, and of heaven:

This psalm is consecrated to the praise of Jerusalem, this glorious city that God had chosen for his dwelling-place. And since Jerusalem is a figure of the Church, the Fathers and the interpreters refer unanimously this psalm to the Catholic Church; built upon the holy mountains, that is, upon the apostles, as St. Jerome, St. Augustine, Theodoret, Euthymius, explain, and as one may infer from these words of St. Paul: Superadificati super fundamentum Apostolum. Built upon the foundation of the apostles (Eph, ii. 20)...

Psalm 86: The text

Vulgate	Douay-Rheims
Filiis Core. Psalmus cantici.	For the sons of Core, a psalm of a canticle.

Fundaménta eius in móntibus sanctis: * díligit Dóminus portas Sion super ómnia tabernácula Iacob	The foundations thereof are the holy mountains: The Lord loves the gates of Sion above all the tabernacles of Jacob.
Gloriósa dicta sunt de te, * cívitas Dei.	Glorious things are said of you, O city of God.
Memor ero Rahab, et Babylónis * sciéntium me.	I will be mindful of Rahab and of Babylon knowing me.
Ecce alienígenæ, et Tyrus, et pópulus Æthíopum, * hi fuérunt illic.	Behold the foreigners, and Tyre, and the people of the Ethiopians, these were there.
Numquid Sion dicet: † Homo, et homo natus est in ea: * et ipse fundávit eam Altíssimus?	Shall not Sion say: This man and that man is born in her? And the Highest himself has founded her.
Dóminus narrábit in scriptúris populórum, et príncipum: * horum, qui fuérunt in ea.	The Lord shall tell in his writings of peoples and of princes, of them that have been in her.
Sicut lætántium ómnium: * habitátio est in te.	The dwelling in you is as it were of all rejoicing.

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.

Scriptural ad Liturgical uses

Although Psalm 86 is only referred to directly once in the New Testament (in Galatians 4), it features at Matins for many of the major feasts of the year, as well as in th Commons for the Dedication of a Church and female saints.  And that Galatians reference, to the idea that  as the heavenly Jerusalem gives birth to us, and is thus our mother surely explains its frequent usage!

NT references	Gal 4:26 (v5)
RB cursus	Friday Matins
Monastic/(Roman) feasts etc	Epiphany, Corpus Christi, Transfiguration, BVM, Common of Virgins; Dedication of a church; Little Office of Our Lady Matins
Roman pre 1911	Friday Matins
Roman post 1911	1911-62: Friday Sext. 1970: Lauds Thursday wk 3
Mass propers (EF)	PP5: GR

The Fathers on Psalm 86

In the Benedictine Office, the psalm is the second of Friday Matins, and this usage can perhaps be linked to the focus on Friday as remembrance of Christ's Passion, which reopens to us the way to heaven, as St Augustine's commentary on the psalm suggests:

The Psalm which has just been sung is short, if we look to the number of its words, but of deep interest in its thoughts.. ..The subject of song and praise in that Psalm is a city, whose citizens are we, as far as we are Christians: whence we are absent, as long as we are mortal: whither we are tending: through whose approaches, undiscoverable among the brakes and thorns that entangle them, the Sovereign of the city made Himself a path for us to reach it. 

Walking thus in Christ, and pilgrims till we arrive, and sighing as we long for a certain ineffable repose that dwells within that city, a repose of which it is promised, that the eye of man has never seen such, nor ear heard, nor has it entered into his heart to conceive; let us chant the song of a longing heart: for he who truly longs, thus sings within his soul, though his tongue be silent: he who does not, however he may resound in human ears, is voiceless to God. See what ardent lovers of that city were they by whom these words were composed, by whom they have been handed down to us; with how deep a feeling were they sung by those!

 A feeling that the love of that city created in them: that love the Spirit of God inspired; the love of God, he says, shed abroad in our hearts by the Holy Ghost, which is given unto us. Fervent with this Spirit then, let us listen to what is said of that city.

St Cassiodorus' commentary provides some insights on the Patristic interpretation of the title of the psalm:

For the sons of Core, a psalm of a canticle. To refresh our memories let us briefly remind ourselves what has already often been stated; there seems little point in reciting what has been effaced from our minds. The sons of Core signify faithful Christians to whom the prophet proclaims the city of God, so that their longing for this great glory may be enhanced.

Next comes: A psalm of a canticle, to raise us from the tents of this world to an understanding of the heavenly city. For the psalm sounds forth from the upper parts, and reminds us to ponder heavenly things and to rejoice in them with songs of salvation.

This is a short psalm, but it is clearly divided by two diapsalms. Mindful of our stated purpose, we explain the divisions by indicating the limits of each section. In the first part, the prophet speaks to the faithful, proclaiming the heavenly city. In the second, the Lord Saviour by citation of different names announces that this city will come to believe, and in tones of rebuke asks the synagogue why she has not known God when the devoted faith of the Gentiles believed in Him. In the third part, the prophet in a single verse touches on the blessedness of the age to come. Tnus the clear change of spokesman removes from us all the darkness of confusion. 

...How blessed is he who with the Lord's guidance reaches that city, where every thought is over­whelmed, and each and every desire transcended! As is the nature of that most sweet and untroubled state, such happiness is obtained there as is destroyed by no opposition. Grant, Lord, that what we cannot explain here in words we may behold there by Your gift. 

The Jerusalem which is still on earth and bears the stamp of that secret abode in heaven was praised in the second section; and rightly, for it is the visible home of such great virtues. In it the angel came down and stirred the pool to heal the sick and prefigure holy baptism. In it Silo at the Lord's command washed away the darkness of the blind man, and restored the gift of light to his condemned eyes. In it Christ's table, filled with heavenly delights, gave spiritual plenty to the apostles, and so that we should not be left unfed after that meal, the sacred chalice bestowed on us both communion and salvation. In it the hardest of stones revealed the footsteps of the holy Redeemer where He stood to be heard before Pilate His judge; in it the pillar witnesses the scourging of the Lord who was bound to it;" in it is seen the crown of thorns which we know was set on the Lord of salvation so that the spikes driven into the entire world could be nullified. In it is preserved the reed which struck the Lord's head to announce to all lands that He was the Beginning of creation. In it the cross of salva­tion and of glory hallowed that venerable place. In it remains the lance which pierced the Lord's side so that the healing which flowed from it might aid us. In it His tomb even today gives life to believers; in it the site of the resurrection raises the hearts of the faithful to heaven. There stands Sion, outstanding among mountains; there, as the disci­ples reclined in the dining-chamber with doors closed, the Saviour miraculously entered.There are too the other glories which that rich homeland won through the Lord's passion. Since Jerusalem gleams handsomely with so many miracles, and like the constellations pos­sesses a second heaven, who would presume to call it tiny when it is known to have filled the territories of the world with most holy faith? For it is there that the beliefs of the blessed feed the eyes of men.

Liturgical and scriptural uses of the psalm

NT references	Gal 4:26 (v5)
RB cursus	Friday Matins
Monastic/(Roman) feasts etc	Epiphany, Corpus Christi, Transfiguration, BVM, Common of Virgins; Dedication of a church; Little Office of Our Lady Matins
Roman pre 1911	Friday Matins
Roman post 1911	1911-62: Friday Sext  . 1970: Lauds Thursday wk 3
Mass propers (EF)	PP5, GR

Psalm 28: Overview

I'm planning on filling in the gaps in my psalm coverage over the next little while with some brief posts to mark the spot as it were!

Today, Psalm 28, which is used at Sunday Matins in the Benedictine Office, as well as (inter alia) in the Common for the Dedication of a Church, and hence the Dedication of  St John Lateran on November 9.

Psalm 28

First the text of the psalm (including the psalm title, not used in the liturgy).

Vulgate	Douay-Rheims
Psalmus David, in consummatione tabernaculi.	A psalm for David, at the finishing of the tabernacle

Afférte Dómino, fílii Dei: * afférte Dómino fílios aríetum	Bring to the Lord, O you children of God: bring to the Lord the offspring of rams.
Afférte Dómino glóriam et honórem, † afférte Dómino glóriam nómini eius: * adoráte Dóminum in átrio sancto eius.	Bring to the Lord glory and honour: bring to the Lord glory to his name: adore the Lord in his holy court.
Vox Dómini super aquas, † Deus maiestátis intónuit: * Dóminus super aquas multas.	The voice of the Lord is upon the waters; the God of majesty has thundered, The Lord is upon many waters
Vox Dómini in virtúte: * vox Dómini in magnificéntia.	The voice of the Lord is in power; the voice of the Lord in magnificence.
Vox Dómini confringéntis cedros: * et confrínget Dóminus cedros Líbani.	The voice of the Lord breaks the cedars: yea, the Lord shall break the cedars of Libanus.
Et commínuet eas tamquam vítulum Líbani: * et diléctus quemádmodum fílius unicórnium.	And shall reduce them to pieces, as a calf of Libanus, and as the beloved son of unicorns.
Vox Dómini intercidéntis flammam ignis: † vox Dómini concutiéntis desértum: * et commovébit Dóminus desértum Cades.	The voice of the Lord divides the flame of fire: The voice of the Lord shakes the desert: and the Lord shall shake the desert of Cades.
Vox Dómini præparántis cervos, et revelábit condénsa: * et in templo eius omnes dicent glóriam.	The voice of the Lord prepares the stags: and he will discover the thick woods: and in his temple all shall speak his glory.
Dóminus dilúvium inhabitáre facit: * et sedébit Dóminus Rex in ætérnum.	The Lord makes the flood to dwell: and the Lord shall sit king forever.
Dóminus virtútem pópulo suo dabit: * Dóminus benedícet pópulo suo in pace.	The Lord will give strength to his people: the Lord will bless his people with peace.

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.

The dedication of the Temple

At Matins on Sunday, the psalm readily fits with both the first day of the week (creation - 'In the beginning God created heaven, and earth'.) the eighth day/Resurrection theme of that hour.

The use of this psalm in the Common for the dedication of a church, though, is above all explained by the title, which suggests that it was composed by King David at the time of the completion of the first Temple.  It was certainly used annually on the feast of the rededication of the temple, Hanukkah, (cf 1 Macc 1-4).

The  commentaries of the Fathers, though, make clear that it is not just the physical temple that is referred to in it, but rather the mystical temple, heaven, of which the physical temple is a microcosm.  It represents the temple of the world and its creation by God (St Basil); Christ as the true temple, completed in the Resurrection; the creation of the Church (St Augustine); and the end of the world (Arnobius).  For this reason it is used also on various other major feasts, including Epiphany, Pentecost, the Most Holy Trinity and the Transfiguration.

The table below summarises some of the liturgical uses of the psalm:

NT references	Rev 10:3 (4)
RB cursus	Sunday II, 3
Monastic/(Roman) feasts etc	Epiphany, Pentecost, Trinity, Transfiguration, Christ the King; Dedication of a Church
Roman pre 1911	Monday Matins
Ambrosian
Brigittine	Monday Matins
Maurist	Thursday
Thesauris schemas	A: ; B: Monday Matins (Invitatory); C: ; D:
Roman post 1911	1911-62: Monday Lauds . 1970: Monday Lauds wk 1
Mass propers (EF)	Christ the King CO (9)

Overviews of the psalm from the Fathers and Doctors

St Augustine:

A psalm of David himself, of the consummation of the tabernacle.  A Psalm of the Mediator Himself, strong of hand, of the perfection of the Church in this world, where she wars in time against the devil.

St Cassiodorus:

A psalm of David at the finishing of the tabernacle. Since the first words are now familiar, it remains for us to investigate rather more carefully the words: The finishing of the tabernacle. The phrase con­notes the perfection of the Catholic Church, now known to be established throughout the whole world. By the term tabernacle the Church is said to have been founded in the world; as it wages war on the vices of the flesh, it has deservedly won the title of "expedition-dwelling."' So the prophet sings this psalm, so rich in the glory of Christian teaching, in praise of the holy Spirit, once he has hymned the perfection of the Church as a whole; since so important a subject as the Church's perfection has been fulfilled by prophets and  apostles  in their blessed teaching, he wants it to be adorned fittingly with the Spirit's praises. The whole psalm is teeming with the promise of the holy Spirit, and by various allusions it issues proclamations of His majesty. This is what orators call the demonstrative type, when someone is revealed and acknowledged by description of this kind. But what could anyone say appropriately about Him, except what He deigns to utter about Himself?

The blessed David realised that the territories of the whole world were to be drawn to the Catholic faith by prophets and apostles through the gift of the holy Spirit. In Peter's words: For prophecy was brought not by the will of men at any time: but the holy men of God spoke, inspired by the holy Ghost.  So first he addresses the whole Church, bidding them perform sacrifices to Him with committed mind. Sec­ondly he recounts in sevenfold narration the powers of the holy Spirit by various allusions in mighty praise, which in numerous pas­ sages is said to be especially appropriate to Him. But to ensure that you realise that the power of Father, Son, and holy Spirit is one, he says in the third section that the Trinity dwells in baptism, and that the Lord gives strength and a blessing to the Christian people reborn in it.

Pseudo Bede:

The completion of the Tabernacle signifies the perfection of the Church; which, since it wageth wars against carnal vices, hath rightly received the name of a military tent. The Prophet, foreseeing that the ends of the world would be brought to the faith, first addresses all the nations, commanding them to bring sacrifices to GOD. Next, in a sevenfold series, by various allusions, he enumerates the graces of the HOLY GHOST: The voice of the Lord is upon the waters. But that he may show that the power of the FATHER and of the HOLY GHOST is one, he telleth, thirdly, how the Holy Trinity effectuates Baptism, and how the LORD giveth virtue and benediction to him who is regenerate from it: The Lord maketh the water-flood to be inhabited, &c.

St Thomas Aquinas:

In other psalms, the psalmist has recounted the trust that he has from God; here, however, like a man set free, he gives thanks: and first, psalms suitable for thanksgiving are set forth: second, he recounts outstanding favours, as he says, (Psalm 30) In you, O Lord, have I hoped. About the first issue, he makes two points. First, he asks others to give thanks; second, he himself gives thanks, as he says (Psalm 29) I shall exalt you. The title: a psalm of David upon the completion of the tabernacle. It is written in the history of 1 Kings 4 where the children of Israel in the time of Eli fought against the Philistines, and the Ark of God was captured and was in that land for six months. Finally, because of a plague, they sent it back to Gilboa (?). And upon the death of Saul, David took it and brought it to Jerusalem and made a tabernacle for it and played before it, as we have it in 2 Kings 6. And it appears that this psalm was composed then. Mystically, by tabernacle the holy Church is designated. Apocalypse 21: Behold the tabernacle of God is with men. This tabernacle, that is, the Church, was torn from the hands of the Philistines, that is, from demons. And what is said in this psalm pertains to the gifts of the Holy Ghost, through which this tabernacle is perfected. It is divided therefore into two parts. In the first, he invites others to make an offering to God by way of thanksgiving; in the second, he recounts favours, as he says The voice of the Lord is upon the waters.

St Alphonsus Liguori:

The prophet here invites the people to come to adore God in his Temple.  Title of the psalm: Psalmus David, in consummations Tabernaculi. St. Jerome thence infers that David composed this psalm when he caused the Ark of the Covenant to be placed in the tabernacle erected on Mount Sion (2 Kings, vi. 17). This tabernacle being a figure of the Church, the prophet raises his thoughts from the figure to the reality, and announces the preaching of the Gospel by the Voice of the Lord, which nothing can resist. Under this figure the Gentiles are invited to receive the Gospel, which had to be preached in the midst of persecutions, here represented by the winds, the tempests, and the thunders, which are mentioned in this psalm.