Psalm 61: Overview

Psalm 61 is said on Wednesdays at matins in the Benedictine Office.

St Alphonsus Liguor commented on it:

David encourages himself and his followers to have confidence in God while persecuted and while oppressed by adversity.

The text of the psalm

Vulgate	Douay-Rheims
In finem, pro Idithun. Psalmus David	Unto the end, for Idithun, a psalm of David
1 Nonne Deo subjécta erit ánima mea? * ab ipso enim salutáre meum.	Shall not my soul be subject to God? For from him is my salvation.
2  Nam et ipse Deus meus, et salutáris meus: * suscéptor meus, non movébor ámplius.	3 For he is my God and my saviour: he is my protector, I shall be moved no more.
3  Quoúsque irrúitis in hóminem? * interfícitis univérsi vos: tamquam paríeti inclináto et macériæ depúlsæ?	4 How long do you rush in upon a man? You all kill, as if you were thrusting down a leaning wall, and a tottering fence.
4  Verúmtamen prétium meum cogitavérunt repéllere, cucúrri in siti: * ore suo benedicébant, et corde suo maledicébant.	5 But they have thought to cast away my price; I ran in thirst: they blessed with their mouth, but cursed with their heart.
5  Verúmtamen Deo subjécta esto, ánima mea: * quóniam ab ipso patiéntia mea.	6 But be, O my soul, subject to God: for from him is my patience.
6  Quia ipse Deus meus, et salvátor meus: * adjútor meus, non emigrábo.	7 For he is my God and my saviour: he is my helper, I shall not be moved.
7  In Deo salutáre meum, et glória mea: * Deus auxílii mei, et spes mea in Deo est.	8 In God is my salvation and my glory: he is the God of my help, and my hope is in God.
8  Speráte in eo omnis congregátio pópuli, effúndite coram illo corda vestra: * Deus adjútor noster in ætérnum.	9 Trust in him, all you congregation of people: pour out your hearts before him. God is our helper for ever.
9  Verúmtamen vani fílii hóminum, mendáces fílii hóminum in statéris: * ut decípiant ipsi de vanitáte in idípsum.	10 But vain are the sons of men, the sons of men are liars in the balances: that by vanity they may together deceive.
10  Nolíte speráre in iniquitáte, et rapínas nolíte concupíscere: * divítiæ si áffluant, nolíte cor appónere.	11 Trust not in iniquity, and cover not robberies: if riches abound, set not your heart upon them.
11  Semel locútus est Deus, duo hæc audívi, quia potéstas Dei est, et tibi, Dómine, misericórdia: * quia tu reddes unicuíque juxta ópera sua.	12 God has spoken once, these two things have I heard, that power belongs to God, 13 and mercy to you, O Lord; for you will render to every man according to his works.

Commentay by Pope John Paul II

Pope John Paul II provided a General Audience on the psalm in November 2004:

The gentle words of Psalm 62[61] have just resounded; it is a hymn of trust that opens with what appears to be an antiphon, repeated halfway through the text. It is like a peaceful and strong ejaculatory prayer, an invocation that also becomes a programme of life: "In God alone is my soul at rest; my help comes from him. He alone is my rock, my stronghold, my fortress: I stand firm" (vv. 2-3, 6-7). 

As the Psalm continues, however, two types of trust are compared. They are two fundamental choices, one good and the other perverse, which involve two types of moral behaviour. Above all, there is trust in God, exalted in the opening invocation where there enters into the picture a symbol of stability and of security, like the rock, the "fortress"; that is, a stronghold and bulwark of protection. The Psalmist repeats: "In God is my safety and glory, the rock of my strength; my sure "refuge'" (cf. v. 8). He affirms this after having called to mind the hostile conspiracies of his enemies who try to "thrust him down from his eminence" (cf. vv. 4-5). 

There is then another trust of an idolatrous nature, upon which the person of prayer insistently directs his critical eye. It is a trust that searches for security and stability in violence, plunder and riches. The appeal now becomes crystal clear: "Do not put your trust in oppression nor vain hopes on plunder. Do not set your heart on riches, even when they increase" (v. 11). 

Here, three idols are evoked and rejected as contrary to human dignity and to social coexistence.  The first false god is the violence that humanity unfortunately still continues to resort to in our blood-stained days. Marching alongside this idol is the vast procession of wars, oppression, prevarication, torture and abominable assassinations inflicted without a moment's remorse. The second false god is plunder, manifested in extortion, social injustice, usury and political and economic corruption. Too many people cultivate the "illusion" of satisfying their own greed in this way. Finally, riches are the third idol upon which man sets his heart with the false hope of being rescued from death (cf. Ps 49[48]), and assuring himself of prestige and power of the first order. Serving this diabolical triad, man forgets that idols are unreliable: they are, indeed, harmful. By taking refuge in things and in himself, man tends to forget that he is "a breath... an illusion"; what is more, weighed on a scale he is "less than a breath" (Ps 62[61]: 10; cf. Ps 39[38]: 6-7).   

If we were more aware of our fallen nature and of the limits to which creatures are subject, we would shun the path of trust in idols and would not programme our lives based on a scale of fragile and inconsistent pseudo-values. Instead, we would be oriented toward the "other trust", which finds its centre in the Lord, source of eternity and peace. Indeed, to God alone "belongs power"; only he is the source of grace; he alone is the author of justice, "repaying each man according to his deeds" (cf. Ps 62[61]: 12-13)... 

In this light the Fathers of the Church have looked upon the man of prayer in Psalm 62[61] as the prefiguration of Christ and have placed the opening invocation of complete trust in and adherence to God on his lips. St Ambrose elaborates on this subject in the Commento al Salmo 61 [Comment on Psalm 61]: "What must our Lord Jesus have done first, in taking upon himself the flesh of man to purify it in his own body, if not to cancel the evil influence of original sin? By means of disobedience, that is, violating the divine prescriptions, sin became permeated. Before all else, then, he had to restore obedience to prevent the hotbed of sin from spreading.... He took obedience upon himself in order to pour it out upon us" (Commento a Dodici Salmi 61, 4: SAEMO, VIII, Milan-Rome, 1980, p. 283). 

Scriptural and liturgical uses of the psalm

NT references	Mt 6:19ff, Lk 12:15 (v10); 1 Tim 6:17 (v11); Mt 16:27, Rom 2:6; 2 Tim 4:14-15, Rev 2:23 (v11)
RB cursus	Wed Matins
Monastic feasts etc
Roman pre 1911	Wed Matins
Roman post 1911	1911-62: Thurs Matins  . 1970:
Mass propers (EF)	-

  

Psalm 57: Overview

St Alphonsus Liguori describes this psalm simply as follows:

The prophet describes in this psalm the perverse conduct of the wicked, and shows the chastisement that God usually inflicts upon them.

Cassiodrous, however, gives a rather more expansive summary of it that helps explain, perhaps, why it has been excluded altogether from the Liturgy of the Hours:

The Lord Christ, who is our Saviour because of His powers and warnings, is seen to upbraid the Jews' wickedness in the first part of the psalm; whilst He is charging them with their deeds, we are being warned not to act similarly. In the second section He makes known the retribution they are to suffer, introducing most appropriate comparisons. In the third part is recounted the way in which the just receive correction from the vengeance exacted from sinners.

St Augustine points out, however, just how important the cocept of divine justice is:

The words which we have sung must be rather hearkened to by us, than proclaimed. For to all men as it were in an assemblage of mankind, the Truth cries, If truly indeed justice ye speak, judge right things, you sons of men. 

He points out that the law of God is written on our vry hearts; but so that men could not plead ignorance, they were given the written law:

For to what unjust man is it not an easy thing to speak justice? Or what man if questioned about justice, when he has not a cause, would not easily answer what is just? Inasmuch as the hand of our Maker in our very hearts has written this truth. That which to yourself you would not have done, do not do to another.  Of this truth, even before that the Law was given, no one was suffered to be ignorant, in order that there might be some rule whereby might be judged even those to whom Law had not been given. But because men, desiring those things which are without, even from themselves have become exiles, there has been given also a written law: not because in hearts it had not been written, but because you were a deserter from your heart, you are seized by Him that is everywhere, and to yourself within art called back.

The psalm, then, he suggests, should be read as a call to repentance:

Therefore the written law, what cries it, to those that have deserted the law written in their hearts? Return ye transgressors to the heart.   

The text of the psalm

Vulgate	Douay-Rheims
In finem, ne disperdas. David in tituli inscriptionem.	Unto the end, destroy not, for David, for an inscription of a title.
1 Si vere útique justítiam loquímini: * recta judicáte, fílii hóminum.	If in very deed you speak justice: judge right things, you sons of men.
2  Etenim in corde iniquitátes operámini: * in terra injustítias manus vestræ concínnant.	3 For in your heart you work iniquity: your hands forge injustice in the earth.
3  Alienáti sunt peccatóres a vulva, erravérunt ab útero: * locúti sunt falsa.	4 The wicked are alienated from the womb; they have gone astray from the womb: they have spoken false things.
4  Furor illis secúndum similitúdinem serpéntis: * sicut áspidis surdæ, et obturántis aures suas.	5 Their madness is according to the likeness of a serpent: like the deaf asp that stops her ears:
5  Quæ non exáudiet vocem incantántium: * et venéfici incantántis sapiénter.	6 Which will not hear the voice of the charmers; nor of the wizard that charms wisely.
6  Deus cónteret dentes eórum in ore ipsórum: * molas leónum confrínget Dóminus.	7 God shall break in pieces their teeth in their mouth: the Lord shall break the grinders of the lions.
7  Ad níhilum devénient tamquam aqua decúrrens: * inténdit arcum suum donec infirméntur	8 They shall come to nothing, like water running down; he has bent his bow till they be weakened.
8  Sicut cera, quæ fluit, auferéntur: * supercécidit ignis, et non vidérunt solem.	9 Like wax that melts they shall be taken away: fire has fallen on them, and they shall not see the sun.
9  Priúsquam intellígerent spinæ vestræ rhamnum: * sicut vivéntes, sic in ira absórbet eos.	10 Before your thorns could know the brier; he swallows them up, as alive, in his wrath.
10  Lætábitur justus cum víderit vindíctam: * manus suas lavábit in sánguine peccatóris.	11 The just shall rejoice when he shall see the revenge: he shall wash his hands in the blood of the sinner.
11  Et dicet homo: Si útique est fructus justo: * útique est Deus júdicans eos in terra	12 And man shall say: If indeed there be fruit to the just: there is indeed a God that judges them on the earth.

Scriptural and liturgical uses of the psalm

NT references	Rev 14:20 (11)
RB cursus	Tuesday Matins II, 5
Monastic feasts etc	AN 3533 (2)
Responsories	-
Roman pre 1911	Wednesday Matins
Roman post 1911	1911-62: Wednesday Sext . 1970: Not used, imprecatory
Mass propers (EF)	-

 

Psalm 55: Overview

St Alphonsus Liguori summarised this psalm as follows:

David flying from the presence of Saul, who was seeking his death, retires among the Philistines; but when recognized by them who he was, he finds himself in great danger (r Kings, xxi. 10). Under these circumstances he composes this prayer, which every Christian can use when he sees himself in danger of falling into sin and becoming the prey of the devil.

The text of the psalm

Vulgate	Douay-Rheims
In finem, pro populo qui a sanctis longe factus est. David in tituli inscriptionem, cum tenuerunt eum Allophyli in Geth.	Unto the end, for a people that is removed at a distance form the sanctuary: for David, for an inscription of a title (or pillar) when the Philistines held him in Geth.
1 Miserére mei, Deus, quóniam conculcávit me homo: * tota die impúgnans tribulávit me.	Have mercy on me, O God, for man has trodden me under foot; all the day long he has afflicted me fighting against me.
2  Conculcavérunt me inimíci mei tota die: * quóniam multi bellántes advérsum me.	My enemies have trodden on me all the day long; for they are many that make war against me.
3  Ab altitúdine diéi timébo: * ego vero in te sperábo.	From the height of the day I shall fear: but I will trust in you.
4  In Deo laudábo sermónes meos, in Deo sperávi: * non timébo quid fáciat mihi caro.	In God I will praise my words, in God I have put my trust: I will not fear what flesh can do against me.
5  Tota die verba mea exsecrabántur: * advérsum me omnes cogitatiónes eórum in malum.	All the day long they detested my words: all their thoughts were against me unto evil.
6  Inhabitábunt, et abscóndent: * ipsi calcáneum meum observábunt.	They will dwell and hide themselves: they will watch my heel.
7  Sicut sustinuérunt ánimam meam, pro níhilo salvos fácies illos: * in ira pópulos confrínges.	As they have waited for my soul, for nothing shall you save them: in your anger you shall break the people in pieces.
8  Deus, vitam meam annuntiávi tibi: * posuísti lácrimas meas in conspéctu tuo.	O God, I have declared to you my life: you have set me tears in your sight,
9  Sicut et in promissióne tua: * tunc converténtur inimíci mei retrórsum :	As also in your promise.Then shall my enemies be turned back.
10  In quacúmque die invocávero te: * ecce cognóvi quóniam Deus meus es.	In what day soever I shall call upon you, behold I know you are my God.
11  In Deo laudábo verbum, in Dómino laudábo sermónem: * in Deo sperávi, non timébo quid fáciat mihi homo.	In God will I praise the word, in the Lord will I praise his speech. In God have I hoped, I will not fear what man can do to me.
12  In me sunt, Deus, vota tua, * quæ reddam,  laudatiónes tibi.	In me, O God, are vows to you, which I will pay, praises to you:
13  Quóniam eripuísti ánimam meam de morte, et pedes meos de lapsu: * ut pláceam coram Deo in lúmine vivéntium.	Because you have delivered my soul from death, my feet from falling: that I may please in the sight of God, in the light of the living

Scriptural and liturgical uses of the psalm

NT references	Romans 8:35-39; Hebrews 13: 6 (4, 11); Rev 7:17 (8)
RB cursus	Tuesday Matins II, 4
Monastic feasts etc	-
Responsories	-
Roman pre 1911	Wednesday Matins
Roman post 1911	1911-62: Wednesday Sext . 1970: Week 2: Thursday DP, omitting verse 7
Mass propers (EF)	Lent 3 Monday, IN (1, 4, 11-12); ?GR (2, 9) Passion Monday, IN (1-2); ?GR(2, 9)

 

Psalm 54: Overview

St Alphonsus Liguori says on this psalm:

David, persecuted by his son Absalom, and imploring the help of God: such, in the literal sense, is the subject of this psalm. But St. Hilary and St. Jerome apply this psalm to Jesus Christ, betrayed by Judas and persecuted by the Jews. Generally speaking, it may be applied to all the just, persecuted in this life by men or devils.

St Augustine, however, in his discussion of the title of the psalm, focuses on the importance of seeking to become perfect:

Of this Psalm the title is: At the end, in hymns, understanding to David himself. What the end is, we will briefly call to your recollection, because you have known it. For the end of the Law is Christ, for righteousness unto every man believing.  Be the attention therefore directed unto the End, directed unto Christ. 

Wherefore is He called the end? Because whatever we do, to Him we refer it, and when to Him we shall have come home, more to ask we shall not have...Our end therefore ought to be our perfection, our perfection Christ. For in Him we are made perfect, because of Himself the Head, the Members are we. And he has been spoken of as the End of the Law, because without Him no one does make perfect the Law. When therefore you hear in the Psalms, At the end,— for many Psalms are thus superscribed — be not your thought upon consuming, but upon consummation.

He also insists on the need to praise God even when times are hard:

For whether we are troubled and are straitened, or whether we rejoice and exult, He is to be praised, who both in tribulations does instruct, and in gladness does comfort. For the praise of God from the heart and mouth of a Christian man ought not to depart; not that he may be praising in prosperity, and speaking evil in adversity; but after the manner that this Psalm does prescribe, I will speak good of the Lord in every time, always the praise of Him is in my mouth. Thou dost rejoice; acknowledge a Father indulging: you are troubled; acknowledge a Father chastening. Whether He indulge, or whether He chasten, He is instructing one for whom He is preparing an inheritance...Be we admonished when we hear, and let the Church understand: for there belongs to us great diligence to understand in what evil we now are, and from what evil we desire to be delivered, remembering the Prayer of the Lord, where at the end we say, Deliver us from evil. 

The text of the psalm

Vulgate	Douay-Rheims
In finem, in carminibus. Intellectus David.	Unto the end, in verses, understanding for David
1 Exáudi, Deus, oratiónem meam et ne despéxeris deprecatiónem meam: * inténde mihi, et exáudi me.	Hear, O God, my prayer, and despise not my supplication: 3 Be attentive to me and hear me.
2  Contristátus sum in exercitatióne mea: * et conturbátus sum a voce inimíci, et a tribulatióne peccatóris.	I am grieved in my exercise; and am troubled, 4 at the voice of the enemy, and at the tribulation of the sinner.
3  Quóniam declinavérunt in me iniquitátes: * et in ira molésti erant mihi.	I am grieved in my exercise; and am troubled, 4 at the voice of the enemy, and at the tribulation of the sinner.
4  Cor meum conturbátum est in me: * et formído mortis cécidit super me.	5 My heart is troubled within me: and the fear of death is fallen upon me.
5  Timor et tremor venérunt super me: * et contexérunt me ténebræ.	5 My heart is troubled within me: and the fear of death is fallen upon me.
6  Et dixi: Quis dabit mihi pennas sicut colúmbæ, * et volábo, et requiéscam?	7 And I said: Who will give me wings like a dove, and I will fly and be at rest?
7  Ecce elongávi fúgiens: * et mansi in solitúdine.	8 Lo, I have gone far off flying away; and I abode in the wilderness.
8  Exspectábam eum, qui salvum me fecit: * a pusillanimitáte spíritus et tempestáte.	9 I waited for him that has saved me from pusillanimity of spirit, and a storm.
9  Præcípita, Dómine, dívide linguas eórum: * quóniam vidi iniquitátem et contradictiónem in civitáte.	10 Cast down, O Lord, and divide their tongues; for I have seen iniquity and contradiction in the city.
10  Die ac nocte circúmdabit eam super muros ejus iníquitas: * et labor in médio ejus, et injustítia.	11 Day and night shall iniquity surround it upon its walls: and in the midst thereof are labour, 12 and injustice.
11  Et non defécit de platéis ejus: * usúra, et dolus.	And usury and deceit have not departed from its streets.
12  Quóniam si inimícus meus maledixísset mihi, * sustinuíssem útique.	13 For if my enemy had reviled me, I would verily have borne with it.
13  Et si is, qui óderat me, super me magna locútus fuísset: * abscondíssem me fórsitan ab eo.	And if he that hated me had spoken great things against me, I would perhaps have hidden my self from him.
14  Tu vero, homo unánimis: * dux meus, et notus meus.	14 But you a man of one mind, my guide, and my familiar,
15  Qui simul mecum dulces capiébas cibos: * in domo Dei ambulávimus cum consénsu.	15 who took sweetmeats together with me: in the house of God we walked with consent.
16  Véniat mors super illos: * et descéndant in inférnum vivéntes :	16 Let death come upon them, and let them go down alive into hell.
17  Quóniam nequítiæ in habitáculis eórum: * in médio eórum.	For there is wickedness in their dwellings: in the midst of them.
18  Ego autem ad Deum clamávi: * et Dóminus salvábit me.	17 But I have cried to God: and the Lord will save me.
19  Véspere, et mane, et merídie narrábo et annuntiábo: * et exáudiet vocem meam.	18 Evening and morning, and at noon I will speak and declare: and he shall hear my voice.
20  Rédimet in pace ánimam meam ab his, qui appropínquant mihi: * quóniam inter multos erant mecum.	19 He shall redeem my soul in peace from them that draw near to me: for among many they were with me.
21  Exáudiet Deus, et humiliábit illos: * qui est ante sæcula.	20 God shall hear, and the Eternal shall humble them.
22  Non enim est illis commutátio, et non timuérunt Deum: * exténdit manum suam in retribuéndo.	For there is no change with them, and they have not feared God: 21 He has stretched forth his hand to repay.
23  Contaminavérunt testaméntum ejus, divísi sunt ab ira vultus ejus: * et appropinquávit cor illíus.	They have defiled his covenant, 22 they are divided by the wrath of his countenance, and his heart has drawn near.
24  Mollíti sunt sermónes ejus super óleum: * et ipsi sunt jácula.	His words are smoother than oil, and the same are darts.
25  Jacta super Dóminum curam tuam, et ipse te enútriet: * non dabit in ætérnum fluctuatiónem justo.	23 Cast your care upon the Lord, and he shall sustain you: he shall not suffer the just to waver for ever.
26  Tu vero, Deus, dedúces eos, * in púteum intéritus	24 But you, O God, shall bring them down into the pit of destruction.
27  Viri sánguinum, et dolósi non dimidiábunt dies suos: * ego autem sperábo in te, Dómine.	Bloody and deceitful men shall not live out half their days; but I will trust in you, O Lord

Scriptural and liturgical uses of the psalm

 

NT references	Rev 12:6 (7); Mt 26: 21-24; Jn 13:18-19 (14); Rev 19:20 (16-17); Mt 6:25, Lk 12:22, 1 Peter 5:7 (25)
RB cursus	Tuesday II, 3
Monastic feasts etc	AN 3363 (3)
Responsories	Epiphanytide Sunday v6, 6501 Epiphanytide Wed v8-9 Passion Sunday v4 (interpolation in Ps 34) 7419 (10, 11)
Roman pre 1911	Wednesday Matins
Roman post 1911	1911-62: Wednesday Terce  1970: Wednesday DP omitting v16
Mass propers (EF)	Thursday after AshWed, IN (1, 18, 20-21, 25), GR (25, 18-20); Lent 2 Tuesday, GR (25, 18-20); Lent 3 Monday OF (1); Lent 4 Tuesday IN (1-2); ?Passion Friday GR (4, 20); PP 10, IN (1, 18-20, 25)

 

Psalm 52: Overview

St Alphonsus Liguori summarised this psalm as follows:

The psalmist deplores the corruption of mankind, and prays God to deliver his people from the persecution of the wicked. He speaks also of God s goodness in waiting for sinners to do penance; and at the same time he sighs for the coming of the Redeemer to deliver man from the slavery of the devil, typified by the captivity of Babylon.

The title, according to St Thomas Aquinas, literally refers to 1 Kings 17:

This story is found in 1 Kings 17 when David came in flight to Achis the king of the Philistines, who gave him the charge over the city, when it so happened that, he being away, the Amalecites burned the city, David at last pursued them and recovered their booty. 

Its spiritual meaning though, points us to Christ, he goes on:

In a mystical sense, by David, Christ is signified, and just as it is said in the gloss, the people of the Amalecites lick blood, and they signify the Antichrist and his people who bathe in carnal desire - Because flesh and blood hath not revealed it to thee. Therefore their evil is explained, and for this reason, they are led out of it to Christ...

The text of the psalm

Vulgate	Douay-Rheims
In finem, pro Maëleth intelligentiæ David.	Unto the end, for Maeleth, understandings to David.
Dixit insípiens in corde suo: * Non est Deus.	The fool said in his heart: There is no God.
2  Corrúpti sunt, et abominábiles facti sunt ininiquitátibus: * non est qui fáciat bonum.	They are corrupted, and become abominable in iniquities: there is none that does good.
3  Deus de cælo prospéxit super fílios hóminum: * ut vídeat si est intélligens, aut requírens Deum.	God looked down from heaven on the children of men: to see if there were any that did understand, or did seek God.
4  Omnes declinavérunt simul inútiles facti sunt: * non est qui fáciat bonum, non est usque ad unum.	All have gone aside, they have become unprofitable together, there is none that does good, no not one.
5  Nonne scient omnes qui operántur iniquitátem: * qui dévorant plebem meam ut cibum panis?	Shall not all the workers of iniquity know, who eat up my people as they eat bread?
6  Deum non invocavérunt, * illic trepidavérunt timóre, ubi non erat timor.	They have not called upon God: there have they trembled for fear, where there was no fear.
7  Quóniam Deus dissipávit ossa eórum qui homínibus placent: * confúsi sunt, quóniam Deus sprevit eos.	For God has scattered the bones of them that please men: they have been confounded, because God has despised them.
8  Quis dabit ex Sion salutáre Israël? * cum convérterit Deus captivitátem plebis suæ, exsultábit Jacob, et lætábitur Israël.	Who will give out of Sion the salvation of Israel? When God shall bring back the captivity of his people, Jacob shall rejoice, and Israel shall be glad

Liturgical and Scriptural uses of the psalm

NT references	Romans 3: 10-12 (1)
RB cursus	Tuesday Matins II, 1;
Monastic feasts etc	-
Roman pre 1911	Wednesday Matins
Roman post 1911	1911-62: Wednesday Prime . 1970:
Mass propers (EF)	-