Psalm 8 - Tuesday at Prime (2) - Short summaries

 Sant’Apollinare Nuovo in Ravenna

Psalm 8: Domine Dominus Noster 

Vulgate	Douay-Rheims
In finem pro torcularibus, Psalmus David.	Unto the end, for the presses: a psalm of David.
1. Dómine, Dóminus noster, * quam admirábile est nomen tuum in univérsa terra!	O Lord, our Lord, how admirable is thy name in the whole earth!
2  Quóniam eleváta est magnificéntia tua, * super cælos.	For thy magnificence is elevated above the heavens.
3  Ex ore infántium et lacténtium perfecísti laudem propter inimícos tuos, * ut déstruas inimícum et ultórem.	Out of the mouth of infants and of sucklings thou hast perfected praise, because of thy enemies, that thou mayst destroy the enemy and the avenger.
4  Quóniam vidébo cælos tuos, ópera digitórum tuórum: * lunam et stellas, quæ tu fundásti.	For I will behold thy heavens, the works of thy fingers: the moon and the stars which thou hast founded.
5  Quid est homo quod memor es ejus? * aut fílius hóminis, quóniam vísitas eum?	What is man, that thou art mindful of him? or the son of man, that thou visitest him?
6  Minuísti eum paulo minus ab Angelis, glória et honóre coronásti eum: * et constituísti eum super ópera mánuum tuárum.	Thou hast made him a little less than the angels, thou hast crowned him with glory and honour: And hast set him over the works of thy hands.
7  Omnia subjecísti sub pédibus ejus, * oves et boves univérsas : ínsuper et pécora campi.	Thou hast subjected all things under his feet, all sheep and oxen: moreover, the beasts also of the fields.
8  Vólucres cæli, et pisces maris, * qui perámbulant sémitas maris.	The birds of the air, and the fishes of the sea, that pass through the paths of the sea.
9  Dómine, Dóminus noster, * quam admirábile est nomen tuum in univérsa terra!	O Lord, our Lord, how admirable is thy name in the whole earth!

Psalm 7 ends with a promise on the part of the psalmist ‘to sing a song to the name of the Lord the most high’.  Psalm 8 provides a lovely hymn for this purpose.

The psalm is relatively short, but it is theologically very rich, with three main, and closely interrelated, levels of meaning.   First, the psalm represents some of the key ideas of the story of the creation from Genesis 1 in poetic form.  Secondly, as hebrews 2 outlines, it tells of the process by which, through Christ’s Incarnation, death and resurrection, the universe is renewed or recreated, and the dignity of man is restored. For this reason, it features at most of the feasts of Our Lord, as well as Our Lady.  Thirdly, it is a call to the praise and worship of God. 

St Alphonsus Liguori:

This psalm is a canticle composed in praise of the power, wisdom, and goodness of God, and especially of his goodness towards man. The multitude of the benefits received from God is therefore the subject of this psalm. Thus it is commonly understood by commentators. Nevertheless there are some who, on the authority of a passage of St. Paul (Heb. ii. 9), apply it not without probability to the person of Jesus Christ.

Fr Pasch:

This majestic hymn is a song of gratitude to God the Creator for having exalted his lowly creature, man.  God's Name shines out in unmistakable splendour on the brow of a child, in the stars of heaven, in man, the king of his creation.

Psalm 2 - Prime on Monday (No 2) - Short summaries

 Les Très Riches Heures du duc de Berry, musée Condé, ms.65, f.45v.

Psalm 2: Quare fremuérunt Gentes

Vulgate	Douay Rheims
Quare fremuérunt Gentes: * et pópuli meditáti sunt inánia?	Why have the Gentiles raged, and the people devised vain things?
2  Astitérunt reges terræ, et príncipes convenérunt in unum * advérsus Dóminum, et advérsus Christum ejus.	The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ.
3  Dirumpámus víncula eórum: * et projiciámus a nobis jugum ipsórum.	Let us break their bonds asunder: and let us cast away their yoke from us.
4. Qui hábitat in cælis, irridébit eos: * et Dóminus subsannábit eos.	He that dwells in heaven shall laugh at them: and the Lord shall deride them.
5  Tunc loquétur ad eos in ira sua, * et in furóre suo conturbábit eos.	Then shall he speak to them in his anger, and trouble them in his rage.
6  Ego autem constitútus sum Rex ab eo super Sion montem sanctum ejus, * prædicans præcéptum ejus.	But I am appointed king by him over Sion, his holy mountain, preaching his commandment.
7  Dóminus dixit ad me: * Fílius meus es tu, ego hódie génui te.	The Lord has said to me: You are my son, this day have I begotten you.
8  Póstula a me, et dábo tibi Gentes hereditátem tuam, * et possessiónem tuam términos terræ.	Ask of me, and I will give you the Gentiles for your inheritance, and the utmost parts of the earth for your possession
9  Reges eos in virga férrea, * et tamquam vas fíguli confrínges eos.	You shall rule them with a rod of iron, and shall break them in pieces like a potter's vessel.
10  Et nunc, reges, intellígite: * erudímini, qui judicátis terram.	And now, O you kings, understand: receive instruction, you that judge the earth.
11  Servíte Dómino in timóre: * et exsultáte ei cum tremóre.	Serve the Lord with fear: and rejoice unto him with trembling.
12  Apprehéndite disciplínam, nequándo irascátur Dóminus, * et pereátis de via justa.	Embrace discipline, lest at any time the Lord be angry, and you perish from the just way.
13  Cum exárserit in brevi ira ejus: * beáti omnes qui confídunt in eo.	When his wrath shall be kindled in a short time, blessed are all they that trust in him.

Psalm 2, the second psalm of Prime on Monday in the Benedictine Office and one of the greatest of the Messianic psalms, has always been closely linked to Psalm 1 by way of serving as an introduction to and summary of the entire psalter.  

Psalm 1 presents us with the choice between the two ways, the truth and life that leads us to happiness, or the way of evil that leads to destruction; Psalm 2 sets out how that choice is manifested in history, through the Incarnation of Our Lord on the one hand, and all those who rage against him on the other.

The Incarnation: Verse 7 is used in the Introit and Alleluia for Midnight Mass of Christmas, and can be interpreted as referring simultaneously to the eternal generation of the Son, his fleshly Incarnation, and the Resurrection of Christ.

The life of Christ: The New Testament (see for example Acts 4) repeatedly makes it clear that Psalm 2’s plotting King’s and raging peoples particularly refers especially to Herod and all those who plotted against and persecuted Our Lord.   But it also has an ongoing application: atheism involves a specific rejection of God, the desire to ‘break the bonds’.

Accept discipline: The final verses of the psalm provide a series of instructions which are cited implicitly or explicitly in the Rule of St Benedict in various places, including to ‘serve the Lord with fear and trembling’, and can be seen as part of the preparation for the weekly renewal of monastic vows in the Suscipe said at Terce.

You can hear it read aloud in Latin here.

This psalm is most famous for the English setting by Handel in the Messiah:



St Alphonse Liguori:

This psalm taken in its literal sense is entirely a prophecy of the reign of Jesus Christ, as the Apostles themselves teach us in the fourth chapter of the Acts :. . . Lord, who by the Holy Ghost, by the mouth of our father David, thy servant, hath said: Why did the Gentiles rage, and the people meditate vain things: The kings of the earth stood up, and the princes assembled together against the Lord, and against His Christ; (Acts, iv. 24).... 

They then continue to speak of the conspiracies that were formed against Jesus Christ by Herod and Pilate in union with the Gentiles and the Jews.  In fact, certain Protestant interpreters, and even some Catholic commentators, wish that this psalm should be understood, in a literal sense, of the reign of David. But D. Xavier Mattei wisely observes that this is a novel opinion, prevailing among Protestants, and worthy of our condemnation, since we should hold to the interpretation given by holy Scripture in the Acts of the Apostles; the more so since to apply this psalm to David we must do too great violence to the text, the expression of which so clearly refers to the reign of Jesus Christ…

 Fr Pasch:

The victory of God's kingdom - This is a well-known and highly dramatic Messianic Psalm.  St. Bernard calls it "the roaring of the Lion of Juda against his enemies."  The song portrays the never-ending battle waged by hell against Christ and the kingdom of God.

For more on this psalm:
Introduction to Psalm 2 in the context of Tenebrae
Psalm 2 in Tenebrae Pt 2: Why do the nations rage

Psalm 118 (Aleph) - Sunday Prime

Don Silvestro dei Gherarducci - Gradual from Santa Maria degli Angeli
 - folio 80 -  (Abegg-Stiftung)

Psalm 118 - Aleph

Vulgate	Douay-Rheims
Alleluia	Alleluia
Beati immaculati in via, qui ambulant in lege Domini.	Blessed are the undefiled in the way, who walk in the law of the Lord.
2 Beati qui scrutantur testimonia ejus; in toto corde exquirunt eum.	Blessed are they that search his testimonies: that seek him with their whole heart.
3 Non enim qui operantur iniquitatem in viis ejus ambulaverunt.	For they that work iniquity, have not walked in his ways.
4 Tu mandasti mandata tua custodiri nimis.	You have commanded your commandments to be kept most diligently.
5 Utinam dirigantur viæ meæ ad custodiendas justificationes tuas.	O! That my ways may be directed to keep your justifications.
6 Tunc non confundar, cum perspexero in omnibus mandatis tuis.	Then shall I not be confounded, when I shall look into all your commandments.
7 Confitebor tibi in directione cordis, in eo quod didici judicia justitiæ tuæ.	I will praise you with uprightness of heart, when I shall have learned the judgments of your justice.
8 Justificationes tuas custodiam; non me derelinquas usquequaque.	I will keep your justifications: O! Do not utterly forsake me.

The first 'psalm' of Sunday Prime in the Benedictine Office is the first of the 22 stanzas, one for each letter of the Hebrew alphabet, of Psalm 118, the longest psalm in the Bible.  You can hear it read aloud here.

Christianity is above all, a philosophy of life, aimed at the achievement of happiness both now and for all eternity, and here the psalmist tells us that meditation on God’s law (thought of broadest sense) is the key to that happiness. These verses stress that the path to happiness lies in following God’s law. But it is not enough, they tell us, to simply think that we are doing the right thing; rather we are charged to actively seek out God's testimonies.

The opening verses of Psalm 118 really just recapitulate the ideas of verses 1-2 of Psalm 1, said on Monday at Prime, which point to the importance of meditation on God’s law as the path to happiness.

Psalm 1 says:

Beátus vir, qui non ábiit in consílio impiórum, et in via peccatórum non stetit,et in cáthedra pestiléntiæ non sedit. Sed in lege Dómini volúntas ejus, et in lege ejus meditábitur die ac nocte. 

“Blessed is the man who has not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence: But his will is in the law of the Lord, and on his law he shall meditate day and night”

Psalm 118 says:

Beati immaculati in via, qui ambulant in lege Domini. Beati qui scrutantur testimonia ejus; in toto corde exquirunt eum. 

“Blessed are the undefiled in the way, who walk in the law of the Lord. Blessed are they that search his testimonies: that seek him with their whole heart.”

The main difference between the two is that Psalm 1 talks of one man, Christ, appropriate to a Monday Office which St Benedict has, I think, shaped to focus on the Incarnation.  By contrast on Sunday we celebrate the Resurrection which opens up the way to heaven to the many, hence St Benedict perhaps thought the focus on the happiness of the blessed in the plural, particularly appropriate.

The Knox translation attempts to replicate the acrostic flavour of the original so is worth looking at:

Ah, blessed they, who pass through life’s journey unstained, who follow the law of the Lord!
Ah, blessed they, who cherish his decrees, make him the whole quest of their hearts!
Afar from wrong-doing, thy sure paths they tread.
Above all else it binds us, the charge thou hast given us to keep.
Ah, how shall my steps be surely guided to keep faith with thy covenant?
Attentive to all thy commandments, I go my way undismayed.
A true heart’s worship thou shalt have, thy just awards prompting me.
All shall be done thy laws demand, so thou wilt not forsake me utterly.

Scriptural and liturgical uses of the psalm

NT references	Mt 5:3 (v2)
RB cursus	Sunday Prime
Monastic feasts etc	-
Roman pre 1911	Prime daily
Responsories	-
Roman post 1911	1911-62: Sunday Prime . 1970:
Mass propers (EF)	PP17 IN (1); CO (4-5); PP 20&21 IN (1); Lent 3 Thurs CO (4-5)

And you can find more detailed notes on each verse of the psalm here.

Psalm 17 Pt 2 (SaturdayPrime) - Short summaries

David and Goliath, Paris Psalter

Psalm 17/2: Cum sancto sanctus eris 

Vulgate	Douay-Rheims
1 Cum sancto sanctus eris, * et cum viro innocénte ínnocens eris	With the holy you will be holy; and with the innocent man you will be innocent:
2 Et cum elécto eléctus eris: * et cum pervérso pervertéris.	And with the elect you will be elect: and with the perverse you will be perverted.
3 Quóniam tu pópulum húmilem salvum fácies: * et óculos superbórum humiliábis.	For you will save the humble people; but will bring down the eyes of the proud.
4 Quóniam tu illúminas lucérnam meam, Dómine: * Deus meus, illúmina ténebras meas.	For you light my lamp, O Lord: O my God, enlighten my darkness.
5  Quóniam in te erípiar a tentatióne, * et in Deo meo transgrédiar murum.	For by you I shall be delivered from temptation; and through my God I shall go over a wall.
6  Deus meus, impollúta via ejus: elóquia Dómini igne examináta: * protéctor est ómnium sperántium in se.	As for my God, his way is undefiled: the words of the Lord are fire-tried: he is the protector of all that trust in him.
7  Quóniam quis Deus præter Dóminum? * aut quis Deus præter Deum nostrum?	For who is God but the Lord? Or who is God but our God?
8  Deus, qui præcínxit me virtúte: * et pósuit immaculátam viam meam	God, who has girt me with strength; and made my way blameless.
9  Qui perfécit pedes meos tamquam cervórum, * et super excélsa státuens me	Who has made my feet like the feet of harts: and who sets me upon high places.
10 Qui docet manus meas ad prælium: * et posuísti, ut arcum æreum, bráchia mea.	Who teaches my hands to war: and you have made my arms like a brazen bow.
11  Et dedísti mihi protectiónem salútis tuæ: * et déxtera tua suscépit me:	And you have given me the protection of your salvation: and your right hand has held me up:
12  Et disciplína tua corréxit me in finem: * et disciplína tua ipsa me docébit	And your discipline has corrected me unto the end: and your discipline, the same shall teach me.
13  Dilatásti gressus meos subtus me: * et non sunt infirmáta vestígia mea:	You have enlarged my steps under me; and my feet are not weakened.
14  Pérsequar inimícos meos et comprehéndam illos: * et non convértar, donec defíciant.	I will pursue after my enemies, and overtake them: and I will not turn again till they are consumed.
15  Confríngam illos, nec póterunt stare: * cadent subtus pedes meos.	I will break them, and they shall not be able to stand: they shall fall under my feet.
16  Et præcinxísti me virtúte ad bellum: * supplantásti insurgéntes in me subtus me.	And you have girded me with strength unto battle; and have subdued under me them that rose up against me.
17  Et inimícos meos dedísti mihi dorsum, * et odiéntes me disperdidísti.	And you have made my enemies turn their back upon me, and have destroyed them that hated me.
18  Clamavérunt, nec erat qui salvos fáceret ad Dóminum: * nec exaudívit eos.	They cried, but there was none to save them, to the Lord: but he heard them not.
19  Et commínuam illos, ut púlverem ante fáciem venti: * ut lutum plateárum delébo eos.	And I shall beat them as small as the dust before the wind; I shall bring them to nought, like the dirt in the streets.
20  Eripies me de contradictiónibus pópuli: * constítues me in caput géntium.	You will deliver me from the contradictions of the people; you will make me head of the Gentiles.
21  Pópulus quem non cognóvi servívit mihi: * in audítu auris obedívit mihi.	A people which I knew not, has served me: at the hearing of the ear they have obeyed me.
22  Fílii aliéni mentíti sunt mihi, * fílii aliéni inveteráti sunt, et claudicavérunt a sémitis suis.	The children that are strangers have lied to me, strange children have faded away, and have halted from their paths.
23 Vivit Dóminus, et benedíctus Deus meus: * et exaltétur Deus salútis meæ.	The Lord lives, and blessed by my God, and let the God of my salvation be exalted.
24  Deus, qui das vindíctas mihi, et subdis pópulos sub me: * liberátor meus de inimícis meis iracúndis.	O God, who avenges me, and subdues the people under me, my deliverer from my enraged enemies.
25  Et ab insurgéntibus in me exaltábis me: * a viro iníquo erípies me.	And you will lift me up above them that rise up against me: from the unjust man you will deliver me.
26  Proptérea confitébor tibi in natiónibus, Dómine: * et nómini tuo psalmum dicam	Therefore will I give glory to you, O Lord, among the nations, and I will sing a psalm to your name.
27 Magníficans salútes Regis ejus, et fáciens misericórdiam Christo suo David: * et sémini ejus usque in sæculum.	Giving great deliverance to his king, and showing mercy to David, his anointed: and to his seed for ever.

The first half of Psalm 17 was assigned to Friday by St Benedict as it is very much a psalm of Good Friday, hence its division in the Benedictine Office – it can be read as describing the events from Christ’s trial to the earthquake at his death and descent into hell.  This second section, though, leads us forward to this key verse: The Lord lives! 

Psalm 17 also appears in 2 Samuel 22, with the lead in “And David spoke to the Lord the words of this song on the day when the Lord delivered him from the hand of all his enemies, and from the hand of Saul. He said…”   but as the Navarre bible notes:

“The perspective of this psalm changes in the New Testament in the light of how Christ achieved his glory, as king of nations, by obediently doing his Father’s will, and of how nations come to acknowledge him through the preaching for the Gospel.” (Commentary on the Psalms, pp 79)

This section of the psalm starts with a discussion (verses 1-5) of the way God acts towards us: he is faithful to his word, and protects those who fear him, but to those who oppose him, he seems otherwise.  Much of the psalm chronicles David’s successes, all of which he attributes to God, and can be read as applying to Christ, but also to our own progress: in Psalm 2 on Monday we learnt that Christ teaches discipline; here we have learnt it (v12); grace has made our progress possible, 'enlarged our steps'.  The final verses point to the applicability of all this to Our Lord: as the Navarre commentary points out, Christ achieved his glory as king of nations by obediently doing his Father’s will; now the nations come to acknowledge him through the preaching of the Gospel.

You can hear (all of) Psalm 17 read aloud here.

Short summaries:

St Thomas Aquinas:

In the second part he shows the power of the one who liberates, where he writes, and it was moved. In the third part, he shows the mode of liberation, where he writes, he sent from the high place etc.., the emotion of love and the emotion of hope. fortitude. 

St Alphonsus Liguori:

David gives thanks to God for having delivered him from the hands of his enemies, and especially from the hands of Saul. This psalm is applicable to the Christian soul that sees itself delivered, with God s help, from every grave persecution or every temptation of the devil.

Fr Pasch:

David's hymn of thanks and victory: At the end of his life, David sings this Psalm as a sort of swan song, one of the most beautiful compositions in the Psalter.  He looks back over the battles of his life and his final victory over all his enemies―a note of courage for the coming conflicts of the week. God's Kingdom, too, must battle in Church and soul―but under God's sure guidance, it will be victorious.  Note particularly the magnificent description of God's apparition, in the figure of a thunder storm.

Scriptural and liturgical uses of the psalm

NT references	Rev 2:26-28 (v2-21); Rom 15:9 (v26)
RB cursus	Saturday Prime
Monastic/(Roman) feasts etc	-
Roman pre 1911	Sunday Matins
Roman post 1911	1911-62: Monday Matins . 1970:
Mass propers (EF)	Lent 4 Friday OF (3,7), Passion Wed IN (24-25), Passion Sunday GR (24-25); PP8 OF (3,7)

Psalm 15 (Prime, Friday) - Short summaries

Petites Heures de Jean de Berry,
14th-century illuminated manuscript
commissioned by John, Duke of Berry.

Psalm 15 (16): Conserva me Domine

Vulgate	Douay-Rheims
Tituli inscriptio, ipsi David.	The inscription of a title to David himself
Consérva me, Dómine, quóniam sperávi in te. * Dixi Dómino : Deus meus es tu, quóniam bonórum meórum non eges.	Preserve me, O Lord, for I have put my trust in you. I have said to the Lord, you are my God, for you have no need of my goods.
2  Sanctis, qui sunt in terra ejus, * mirificávit omnes voluntátes meas in eis.	To the saints, who are in his land, he has made wonderful all my desires in them.
3  Multiplicátæ sunt infirmitátes eórum : * póstea acceleravérunt.	Their infirmities were multiplied: afterwards they made haste.
4  Non congregábo conventícula eórum de sanguínibus, *  nec memor ero nóminum eórum per lábia mea.	I will not gather together their meetings for blood offerings: nor will I be mindful of their names by my lips.
5  Dóminus pars hereditátis meæ, et cálicis mei : * tu es, qui restítues hereditátem meam mihi.	The Lord is the portion of my inheritance and of my cup: it is you that will restore my inheritance to me.
6  Funes cecidérunt mihi in præcláris : * étenim heréditas mea præclára est mihi.	The lines are fallen unto me in goodly places: for my inheritance is goodly to me.
7  Benedícam Dóminum, qui tríbuit mihi intelléctum : * ínsuper et usque ad noctem increpuérunt me renes mei.	I will bless the Lord, who has given me understanding: moreover, my reins also have corrected me even till night.
8  Providébam Dóminum in conspéctu meo semper : * quóniam a dextris est mihi, ne commóvear.	I set the Lord always in my sight: for he is at my right hand, that I be not moved.
9  Propter hoc lætátum est cor meum, et exsultávit lingua mea : * ínsuper et caro mea requiéscet in spe.	Therefore my heart has been glad, and my tongue has rejoiced: moreover, my flesh also shall rest in hope.
10  Quóniam non derelínques ánimam meam in inférno : * nec dabis sanctum tuum vidére corruptiónem.	Because you will not leave my soul in hell; nor will you give your holy one to see corruption.
11  Notas mihi fecísti vias vitæ, adimplébis me lætítia cum vultu tuo : * delectatiónes in déxtera tua usque in finem.	You have made known to me the ways of life, you shall fill me with joy with your countenance: at your right hand are delights even to the end.

You can hear the psalm read slowly in Latin at Boston Catholic.

Friday in the Benedictine Office continues the weekly mini-Triduum.  Yet St Benedict’s selection of the psalms for this purpose does not dwell much on Christ’s suffering on the cross – rather he points us firmly forward to its consequences, above all to the Resurrection.

Both SS Peter and Paul quote this psalm in sermons reported in Acts (Chapter 2&13), and it is worth reading the use St Peter makes of the psalm:

"Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs which God did through him in your midst, as you yourselves know -- this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.

But God raised him up, having loosed the pangs of death, because it was not possible for him to be held by it. For David says concerning him, `I saw the Lord always before me, for he is at my right hand that I may not be shaken; therefore my heart was glad, and my tongue rejoiced; moreover my flesh will dwell in hope.  For thou wilt not abandon my soul to Hades, nor let thy Holy One see corruption. Thou hast made known to me the ways of life; thou wilt make me full of gladness with thy presence. 

Brethren, I may say to you confidently of the patriarch David that he both died and was buried, and his tomb is with us to this day. Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants upon his throne, he foresaw and spoke of the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. This Jesus God raised up, and of that we all are witnesses.” Acts 2:22-32

St Augustine:

Our King in this Psalm speaks in the character of the human nature He assumed, of whom the royal title at the time of His passion was eminently set forth.

St Alphonse Liguori:

The subject of this psalm, as St. Peter testifies, is a prayer addressed to God by our Lord Jesus Christ during the three days that his holy body was lying in the sepulchre. Resting on the authority of the prince of the apostles, Xavier Mattei and Father Rotigni rightly think that the literal sense and the spiritual sense are one and the same, and that thus the whole psalm directly refers to Jesus Christ raising his voice to his heavenly Father to address to him from the depth of the sepulchre the following prayer.

Fr Pius Pasch:

The Lord is the portion of mine inheritance: In this Psalm we give thanks for the gift of faith and of grace.  Other men may have kingdoms, but we possess God, the highest good.  It is he who has given me my blessed calling.  He will not suffer his holy one to see corruption: this beautiful Messianic verse foretelling the Resurrection of Christ may well be applied to our own hope in the resurrection of the body.

Pope St John Paul II:

…the New Testament incorporated this Psalm in connection with the Resurrection of Christ. In his discourse on Pentecost, St Peter quotes precisely from the second part of the hymn with an enlightening paschal and Christological application: "God raised him [Jesus of Nazareth] up, having loosed the pangs of death, because it was not possible for him to be held by it" (Acts 2: 24).   St Paul refers to Psalm 16[15] in his announcement of the Passover of Christ during his speech at the Synagogue in Antioch Pisidian. In this light, let us also proclaim him: ""You will not let your Holy One see corruption'. For David, after he had served the counsel of God in his own generation, fell asleep, and was laid with his fathers and saw corruption; but he whom God raised up", that is, Jesus Christ, "saw no corruption" (Acts 13: 35-37). (Gen Audience, 28 July 2004)