Psalm 67: Overview

Psalm 67 is divided in two when said as part of Benedictine matins on Wednesday, and is, on the face of it, one of the more difficult psalms to interpret if read literally, as St Alphonsus Liguori noted:

This psalm is, moreover, very obscure. This psalm is thought to have been composed for the translation of the Ark of the Covenant to Jerusalem (2 Kings, vi.). The first verse is a reproduction of the prayer of Moses in the desert when the Ark was raised to begin the journey;Surge, Domine, et dissipentur inimici tui; et fugiant, qui oderunt te, a facie tua Arise, O Lord, and let Thy enemies be scattered, and let them that hate Thee flee from before Thy face; (Num. x. 35).

He suggested, however, that:

In a figurative sense this psalm refers to Jesus Christ, who overcame death and ascended gloriously into heaven. It also foreshadows the sanctity of the Church and the protection that God, according to his promise, does not cease to give it a protection that should firmly establish it and make it glorious by so many victories. The prophet describes various prodigies of the Old Testament, figures of the prodigies that occurred in the New Testament. 

St Benedict's contemporary Cassiodorus sketched out this interpretation more fully, in mapping out its parts:

We must realise that throughout the psalm its composer speaks in mystical allegory; he is completely full of the gospel revelations, and shows himself especially concerned with a pious description of Christ's ascension...

The prophet is filled with the spirit of foresight, and at the beginning of this psalm by expressing his desires he appropriately proclaims what is to befall the Lord's enemies, and what is to happen to the faithful at the judgment to come. Thus he can frighten the disloyal with the prospect of punishment, and delight the Lord's servants with the promise of their reward.  

In the second section he shows the virtues which the Lord has bestowed on the Jewish people, and then states how He has fashioned His Church out of them.  

In the third part he uses the figure of the mountain to denote the Lord Saviour, and emphasises the benefits which He accorded the Church when He raised her up by the gift of His resurrection.  

In the fourth section he proclaims that the pride of the Lord's enemies will be shattered, and says that conversions and martyrdoms of both sexes will emerge out of even the worst of them, when the advent of the salvific Lord has shone upon the world.  

In the fifth section he says that the Lord must be blessed in the churches where the apostles and Christ himself preached, and prays that He may deign to preserve the gifts He has given to His faithful.  He also warns those who linger in this world as though in Egypt or Ethiopia to come in haste to the Lord. 

In the sixth part he gives an instruction to all to hymn the Lord Christ who has now made clear the miracles of His resurrection, and then ends the psalm with praise of the Lord. 

The text of the psalm

Psalm 67/1

Vulgate	Douay-Rheims
In finem. Psalmus cantici ipsi David.	Unto the end, a psalm of a canticle for David himself.
1  Exsúrgat Deus, et dissipéntur inimíci ejus, * et fúgiant qui odérunt eum, a fácie ejus.	Let God arise, and let his enemies be scattered: and let them that hate him flee from before his face.
2  Sicut déficit fumus, defíciant: * sicut fluit cera a fácie ignis, sic péreant peccatóres a fácie Dei.	3 As smoke vanishes, so let them vanish away: as wax melts before the fire, so let the wicked perish at the presence of God.
3  Et justi epuléntur, et exsúltent in conspéctu Dei: * et delecténtur in lætítia.	4 And let the just feast, and rejoice before God: and be delighted with gladness.
4 Cantáte Deo, psalmum dícite nómini ejus: * iter fácite ei, qui ascéndit super occásum: Dóminus nomen illi.	5 Sing to God, sing a psalm to his name, make a way for him who ascends upon the west: the Lord is his name.
5  Exsultáte in conspéctu ejus: * turbabúntur a fácie ejus, patris orphanórum et júdicis viduárum.	Rejoice before him: but the wicked shall be troubled at his presence, 6 who is the father of orphans, and the judge of widows.
6  Deus in loco sancto suo: * Deus, qui inhabitáre facit uníus moris in domo:	God in his holy place: 7 God who makes men of one manner to dwell in a house:
7  Qui edúcit vinctos in fortitúdine, * simíliter eos qui exásperant, qui hábitant in sepúlcris.	Who brings out them that were bound in strength; in like manner them that provoke, that dwell in sepulchres.
8 Deus, cum egrederéris in conspéctu pópuli tui, * cum pertransíres in desérto:	8 O God, when you went forth in the sight of your people, when you passed through the desert:
9  Terra mota est, étenim cæli distillavérunt a fácie Dei Sínai, * a fácie Dei Israël.	9 The earth was moved, and the heavens dropped at the presence of the God of Sina, at the presence of the God of Israel.
10  Plúviam voluntáriam segregábis, Deus, hereditáti tuæ: * et infirmáta est, tu vero perfecísti eam.	10 You shall set aside for your inheritance a free rain, O God: and it was weakened, but you have made it perfect.
11  Animália tua habitábunt in ea: * parásti in dulcédine tua páuperi, Deus.	11 In it shall your animals dwell; in your sweetness, O God, you have provided for the poor.
12  Dóminus dabit verbum evangelizántibus, * virtúte multa.	12 The Lord shall give the word to them that preach good tidings with great power.
13  Rex virtútum dilécti dilécti: * et spéciei domus divídere spólia.	13 The king of powers is of the beloved, of the beloved; and the beauty of the house shall divide spoils.
14  Si dormiátis inter médios cleros, pennæ colúmbæ deargentátæ, * et posterióra dorsi ejus in pallóre auri.	14 If you sleep among the midst of lots, you shall be as the wings of a dove covered with silver, and the hinder parts of her back with the paleness of gold.
15  Dum discérnit cæléstis reges super eam, nive dealbabúntur in Selmon: * mons Dei, mons pinguis.	15 When he that is in heaven appoints kings over her, they shall be whited with snow in Selmon. 16 The mountain of God is a fat mountain.
16  Mons coagulátus, mons pinguis: * ut quid suspicámini montes coagulátos?	A curdled mountain, a fat mountain. 17 Why suspect, you curdled mountains?
17  Mons, in quo beneplácitum est Deo habitáre in eo: * étenim Dóminus habitábit in finem.	A mountain in which God is well pleased to dwell: for there the Lord shall dwell unto the end.
18  Currus Dei decem míllibus múltiplex, míllia lætántium: * Dóminus in eis in Sina in sancto	18 The chariot of God is attended by ten thousands; thousands of them that rejoice: the Lord is among them in Sina, in the holy place.
19  Ascendísti in altum, cepísti captivitátem: * accepísti dona in homínibus.	19 You have ascended on high, you have led captivity captive; you have received gifts in men
20  Etenim non credéntes, * inhabitáre Dóminum Deum.	Yea for those also that do not believe, the dwelling of the Lord God.

(divisio)

 Psalm 67/2

Vulgate	Douay-Rheims
21  Benedíctus Dóminus die quotídie: * prósperum iter fáciet nobis Deus salutárium nostrórum.	20 Blessed be the Lord day by day: the God of our salvation will make our journey prosperous to us.
22  Deus noster, Deus salvos faciéndi: * et Dómini Dómini éxitus mortis.	21 Our God is the God of salvation: and of the Lord, of the Lord are the issues from death.
23  Verúmtamen Deus confrínget cápita inimicórum suórum: * vérticem capílli perambulántium in delíctis suis.	22 But God shall break the heads of his enemies: the hairy crown of them that walk on in their sins.
24  Dixit Dóminus: Ex Basan convértam, * convértam in profúndum maris:	23 The Lord said: I will turn them from Basan, I will turn them into the depth of the sea:
25  Ut intingátur pes tuus in sánguine: * lingua canum tuórum ex inimícis, ab ipso.	24 That your foot may be dipped in the blood of your enemies; the tongue of your dogs be red with the same.
26  Vidérunt ingréssus tuos, Deus: * ingréssus Dei mei: regis mei qui est in sancto.	25 They have seen your goings, O God, the goings of my God: of my king who is in his sanctuary.
27  Prævenérunt príncipes conjúncti psalléntibus: * in médio juvenculárum tympanistriárum.	26 Princes went before joined with singers, in the midst of young damsels playing on timbrels.
28  In ecclésiis benedícite Deo Dómino, * de fóntibus Israël.	27 In the churches bless God the Lord, from the fountains of Israel.
29  Ibi Bénjamin adolescéntulus: * in mentis excéssu.	28 There is Benjamin a youth, in ecstasy of mind.
30  Príncipes Juda, duces eórum: * príncipes Zábulon, príncipes Néphtali.	The princes of Juda are their leaders: the princes of Zabulon, the princes of Nephthali.
31  Manda, Deus, virtúti tuæ: * confírma hoc, Deus, quod operátus es in nobis.	29 Command your strength, O God confirm, O God, what you have wrought in us.
32  A templo tuo in Jerúsalem, * tibi ófferent reges múnera.	30 From your temple in Jerusalem, kings shall offer presents to you.
33  Increpa feras arúndinis, congregátio taurórum in vaccis populórum: * ut exclúdant eos, qui probáti sunt argénto.	31 Rebuke the wild beasts of the reeds, the congregation of bulls with the kine of the people; who seek to exclude them who are tried with silver.
34  Díssipa Gentes, quæ bella volunt: vénient legáti ex Ægypto: * Æthiópia prævéniet manus ejus Deo.	Scatter the nations that delight in wars: 32 Ambassadors shall come out of Egypt: Ethiopia shall soon stretch out her hands to God.
35 Regna terræ, cantáte Deo: * psállite Dómino.	33 Sing to God, you kingdoms of the earth: sing to the Lord:
36  Psállite Deo, qui ascéndit super cælum cæli, * ad Oriéntem.	Sing to God, 34 who mounts above the heaven of heavens, to the east.
37  Ecce dabit voci suæ vocem virtútis, date glóriam Deo super Israël, * magnificéntia ejus, et virtus ejus in núbibus.	Behold he will give to his voice the voice of power: 35 Give glory to God for Israel, his magnificence, and his power is in the clouds.
38  Mirábilis Deus in sanctis suis, Deus Israël ipse dabit virtútem, et fortitúdinem plébi suæ, * benedíctus Deus.	36 God is wonderful in his saints: the God of Israel is he who will give power and strength to his people. Blessed be God.

Scriptural and liturgical uses of the psalm 

NT references	Acts 12:6 (7); Hebrews 12:26 (9); Acts 1: 9; Ephesians 4:8-10 (19) Rev 21:24(32); Acts 8:26-29 (34)
RB cursus	Wednesday Matins I, 5-6
Monastic/(Roman) feasts etc	AN 3988 – O antiphon for dec 18 (cf18) AN 4386 (19) AN 1626 (29) AN 1873 (29, 30)
Responsories	6704 (4) 6703 (common of several martyrs) 6982 (cf 6) 6901 - Easter 4&5 no 5: v 5, 27 7445 (33-35)
Roman pre 1911	Wednesday Matins
Roman post 1911	1911-62: Thursday Matins. 1970:
Mass propers (EF)	Ascension AL (18, 19); CO (36); Pentecost OF (5, 27, 29, 30. 33. 34); Pentecost IN (1); Pentecost Ember Wednesday IN  (1, 8-9) PP11 – IN (6,7,36, 2) Common of several martyrs OF (36, 2)

 

Psalm 65: Overview

The Christological significance of this psalm is made clear from its use in the Office on the feasts of the Epiphany, Easter and the Ascension, and at Mass during the Easter season (and after Epiphany).

St Augustine commented on the title as follows:

This Psalm has on the title the inscription, For the end, a song of a Psalm of Resurrection. When ye hear for the end, whenever the Psalms are repeated, understand it for Christ: the Apostle saying, For the end of the law is Christ, for righteousness to every one believing.  

In what manner therefore here Resurrection is sung, you wilt hear, and whose Resurrection it is, as far as Himself deigns to give and disclose. For the Resurrection we Christians know already has come to pass in our Head, and in the members it is to be. The Head of the Church is Christ, the members of Christ are the Church. That which has preceded in the Head, will follow in the Body. This is our hope; for this we believe, for this we endure and persevere amid so great perverseness of this world, hope comforting us, before that hope becomes reality.... 

The Jews did hold the hope of the resurrection of the dead: and they hoped that themselves alone would rise again to a blessed life because of the work of the Law, and because of the justifications of the Scriptures, which the Jews alone had, and the Gentiles had not. Crucified was Christ, blindness in part happened unto Israel, in order that the fullness of the Gentiles might enter in: as the Apostle says. The resurrection of the dead begins to be promised to the Gentiles also that believe in Jesus Christ, that He has risen again. Thence this Psalm is against the presumption and pride of the Jews, for the comfort of the Gentiles that are to be called to the same hope of resurrection.

Cassiodorus suggested that the psalm has four parts:

In contrast to the conviction of the Jews, who said that they alone before all men were to attain the life of the blessed, mother Church joyfully sings of the hope of a communal resurrection, interposing three diapsalms. In the first part she urges all to rejoice in the Lord's resurrection which will guarantee eternal rewards to all the faithful. In the second she invites all to join in meditation of God's works, so that a single attitude of belief may join together those whom a single re¬ward appeared to await. Thirdly she again warns the nations to bless the Lord, for though He proves us by differing afflictions He will still bring us to the repose of His pity. In the fourth place she again invites all to take heed from the sign of their liberation and to put more trust in the Lord, blessing Him since He has deigned to hear her prayer.

The text of the psalm

Vulgate	Douay-Rheims
In finem. Canticum psalmi resurrectionis.	Unto the end, a canticle of a psalm of the resurrection.
1  Jubiláte Deo, omnis terra, psalmum dícite nómini ejus: * date glóriam laudi ejus.	Shout with joy to God, all the earth, 2 sing a psalm to his name; give glory to his praise.
2  Dícite Deo: Quam terribília sunt ópera tua, Dómine! * in multitúdine virtútis tuæ mentiéntur tibi inimíci tui.	3 Say unto God, How terrible are your works, O Lord! In the multitude of your strength your enemies shall lie to you.
3  Omnis terra adóret te, et psallat tibi: * psalmum dicat nómini tuo.	4 Let all the earth adore you, and sing to you: let it sing a psalm to your name.
4  Veníte, et vidéte ópera Dei: * terríbilis in consíliis super fílios hóminum.	5 Come and see the works of God; who is terrible in his counsels over the sons of men.
5  Qui convértit mare in áridam, in flúmine pertransíbunt pede: * ibi lætábimur in ipso.	6 Who turns the sea into dry land, in the river they shall pass on foot: there shall we rejoice in him.
6  Qui dominátur in virtúte sua in ætérnum, óculi ejus super Gentes respíciunt: * qui exásperant non exalténtur in semetípsis.	7 Who by his power rules for ever: his eyes behold the nations; let not them that provoke him be exalted in themselves.
7  Benedícite, Gentes, Deum nostrum: * et audítam fácite vocem laudis ejus,	8 O bless our God, you Gentiles: and make the voice of his praise to be heard.
8  Qui pósuit ánimam meam ad vitam: * et non dedit in commotiónem pedes meos.	9 Who has set my soul to live: and has not suffered my feet to be moved:
9  Quóniam probásti nos, Deus: * igne nos examinásti, sicut examinátur argéntum.	10 For you, O God, have proved us: you have tried us by fire, as silver is tried.
10  Induxísti nos in láqueum, posuísti tribulatiónes in dorso nostro: * imposuísti hómines super cápita nostra.	11 You have brought us into a net, you have laid afflictions on our back: 12 You have set men over our heads.
11  Transívimus per ignem et aquam: * et eduxísti nos in refrigérium	We have passed through fire and water, and you have brought us out into a refreshment.
12  Introíbo in domum tuam in holocáustis: * reddam tibi vota mea, quæ distinxérunt lábia mea.	13 I will go into your house with burnt offerings: I will pay you my vows, 14 which my lips have uttered, and my mouth has spoken, when I was in trouble.
13  Et locútum est os meum, * in tribulatióne mea.	and my mouth has spoken, when I was in trouble.
14  Holocáusta medulláta ófferam tibi cum incénso aríetum: * ófferam tibi boves cum hircis.	15 I will offer up to you holocausts full of marrow, with burnt offerings of rams: I will offer to you bullocks with goats.
15  Veníte, audíte, et narrábo, omnes, qui timétis Deum: * quanta fecit ánimæ meæ.	16 Come and hear, all you that fear God, and I will tell you what great things he has done for my soul.
16  Ad ipsum ore meo clamávi, * et exaltávi sub lingua mea.	17 I cried to him with my mouth: and I extolled him with my tongue.
17  Iniquitátem si aspéxi in corde meo, *  non exáudiet Dóminus.	18 If I have looked at iniquity in my heart, the Lord will not hear me.
18  Proptérea exaudívit Deus, * et atténdit voci deprecatiónis meæ.	19 Therefore has God heard me, and has attended to the voice of my supplication.
19  Benedíctus Deus, * qui non amóvit oratiónem meam, et misericórdiam suam a me.	20 Blessed be God, who has not turned away my prayer, nor his mercy from me.

Scriptural and liturgical uses

NT references	Eph 1:12, 14 (v1); Jn 9:31, Jas 4:3 (17)
RB cursus	Wednesday Matins I, 4
Monastic/(Roman) feasts etc	Epiphany, Easter, Ascension
Responsories	Easter4&5:v10
Roman pre 1911	Wednesday Matins
Roman post 1911	1911-62: Thursday Matins . 1970:
Mass propers (EF)	Epiphany 2 IN (1-3), OF (1-2, 15); Lent 4 Wednesday, OF (7-8, 19); Easter 3, IN (1-2); Easter 4, OF (1-2, 15); Easter 5, IN (1), OF (7-8, 19)

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)	-