Psalm 102

Psalm 102 is the second psalm of Matins on Saturday in the Benedictine office, and its exhortation  to praise stands in stark contrast to the previous penitential psalm that opens the day.

It does however build on it, and the verses proclaiming God's mercy and forgiveness feature in a Tract  and Offertory used during Lent

The text of the psalm

Psalm 102

Bénedic, ánima mea, Dómino: * et ómnia, quæ intra me sunt, nómini sancto eius.	Bless the Lord, O my soul: and let all that is within me bless his holy name.
Bénedic, ánima mea, Dómino: * et noli oblivísci omnes retributiónes eius.	Bless the Lord, O my soul, and never forget all he has done for you.
Qui propitiátur ómnibus iniquitátibus tuis: * qui sanat omnes infirmitátes tuas.	Who forgives all your iniquities: who heals all your diseases.
Qui rédimit de intéritu vitam tuam: * qui corónat te in misericórdia et miseratiónibus.	Who redeems your life from destruction: who crowns you with mercy and compassion.
Qui replet in bonis desidérium tuum: * renovábitur ut áquilæ iuvéntus tua.	Who satisfies your desire with good things: your youth shall be renewed like the eagle's.
Fáciens misericórdias Dóminus: * et iudícium ómnibus iniúriam patiéntibus.	The Lord does mercies, and judgment for all that suffer wrong.
Notas fecit vias suas Móysi, * fíliis Israël voluntátes suas.	He has made his ways known to Moses: his wills to the children of Israel.
Miserátor, et miséricors Dóminus: * longánimis et multum miséricors.	The Lord is compassionate and merciful: longsuffering and plenteous in mercy.
Non in perpétuum irascétur: * neque in ætérnum comminábitur.	He will not always be angry: nor will he threaten forever.
Non secúndum peccáta nostra fecit nobis: * neque secúndum iniquitátes nostras retríbuit nobis.	He has not dealt with us according to our sins: nor rewarded us according to our iniquities.
Quóniam secúndum altitúdinem cæli a terra: * corroborávit misericórdiam suam super timéntes se.	For according to the height of the heaven above the earth: he has strengthened his mercy towards them that fear him.
Quantum distat ortus ab occidénte: * longe fecit a nobis iniquitátes nostras.	As far as the east is from the west, so far has he removed our iniquities from us.
Quómodo miserétur pater filiórum, misértus est Dóminus timéntibus se: * quóniam ipse cognóvit figméntum nostrum.	As a father has compassion on his children, so has the Lord compassion on them that fear him: For he knows our frame.
Recordátus est quóniam pulvis sumus: * homo, sicut fœnum dies eius, tamquam flos agri sic efflorébit.	He remembers that we are dust: Man's days are as grass, as the flower of the field so shall he flourish.
Quóniam spíritus pertransíbit in illo, et non subsístet: * et non cognóscet ámplius locum suum.	For the spirit shall pass in him, and he shall not be: and he shall know his place no more.
Misericórdia autem Dómini ab ætérno, * et usque in ætérnum super timéntes eum.	But the mercy of the Lord is from eternity and unto eternity upon them that fear him:
Et iustítia illíus in fílios filiórum, * his qui servant testaméntum eius.	And his justice unto children's children, to such as keep his covenant,
Et mémores sunt mandatórum ipsíus, * ad faciéndum ea.	And are mindful of his commandments to do them.
Dóminus in cælo parávit sedem suam: * et regnum ipsíus ómnibus dominábitur.	The lord has prepared his throne in heaven: and his kingdom shall rule over all.
Benedícite Dómino, omnes Angeli eius: * poténtes virtúte, faciéntes verbum illíus, ad audiéndam vocem sermónum eius.	Bless the Lord, all you his angels: you that are mighty in strength, and execute his word, hearkening to the voice of his orders.
Benedícite Dómino, omnes virtútes eius: * minístri eius, qui fácitis voluntátem eius.	Bless the Lord, all you his hosts: you ministers of his that do his will.
Benedícite Dómino, ómnia ópera eius: * in omni loco dominatiónis eius, bénedic, ánima mea, Dómino.	Bless the Lord, all his works: in every place of his dominion, O my soul, bless the Lord.

Interpretation of the psalm

St Cassiodorus commented:

After the enfolding of those most humble pryers of the blessed pauper, and of the groans of such great repentance, the whole of this psalm is filled with the praise of the Lord, so that the joys of proclamation may through devoted arrangement follow upon the preceding tears...

Throughout the whole Psalm the Prophet is speaking. In the first part he enjoins his soul to bless the LORD and to remember His benefits. Bless the Lord, O my soul. In the second place, he tells what things He did for Moses and His other faithful ones, that He may be understood to have been ever bountiful from all ages. He showed His ways unto Moses. Thirdly, he directs his words to the Angels and heavenly powers, and summons the other rational creatures to busy themselves constantly in the praise of the LORD. Bless the Lord, all ye angels of His.

St Aloysius Liguori added:

The psalmist extols the divine mercy; but finding himself incapable of praising and thanking God as his benefits deserve, he invites the angels and all creatures to do so in his name.

Liturgical and Scriptural uses of the psalm

NT Refs: Eph 1-5(3-5); Lk 1:50 (11)

RB cursus	Sat Matins I.2
Monastic feasts etc	Matins of Ascension; Sacred Heart
Roman pre 1911	Sat matins
Ambrosian	Friday wk 2 Matins
Brigittine	Friday Terce
Maurist	Thursday None
Thesauris schemas	A: Sat matins; B:Wed Vespers ; C: Sat Vespers wk 1; D: Lauds Monday wk 2
Roman post 1911	1911-62: Sat Compline; . 1970:
Mass propers (EF)	Ash Wednesday, Friday after Ash Wednesday, Monday Lent 1, Ember Friday of Lent, Monday Lent 2, Friday Lent 2; Monday Lent 4; Friday Lent 4; Passion Monday, Holy Monday - TR (10); Ember Friday of Lent, Ember Saturday in September, OF (1, 5)

Psalm 44: Overview

Psalm 44 is generally interpreted by the Fathers as proclaiming the Incarnation, the queenship of Mary, and speaking of the wedding of Christ and the Church.


The text of the psalm

Vulgate	Douay-Rheims
In finem, pro iis qui commutabuntur. Filiis Core, ad intellectum. Canticum pro dilecto.	Unto the end, for them that shall be changed, for the sons of Core, for understanding. A canticle for the Beloved.

Psalm 44

Eructávit cor meum verbum bonum: * dico ego ópera mea Regi.	My heart has uttered a good word: I speak my works to the king:
Lingua mea cálamus scribæ: * velóciter scribéntis.	My tongue is the pen of a scrivener that writes swiftly.
Speciósus forma præ fíliis hóminum, † diffúsa est grátia in lábiis tuis: * proptérea benedíxit te Deus in ætérnum.	You are beautiful above the sons of men: grace is poured abroad in your lips; therefore has God blessed you forever.
Accíngere gládio tuo super femur tuum, * potentíssime.	Gird your sword upon your thigh, O you most mighty.
Spécie tua et pulchritúdine tua: * inténde, próspere procéde, et regna.	With your comeliness and your beauty set out, proceed prosperously, and reign.
Propter veritátem, et mansuetúdinem, et iustítiam: * et dedúcet te mirabíliter déxtera tua.	Because of truth and meekness and justice: and your right hand shall conduct you wonderfully.
Sagíttæ tuæ acútæ, pópuli sub te cadent: * in corda inimicórum Regis.	Your arrows are sharp: under you shall people fall, into the hearts of the king's enemies.
Sedes tua, Deus, in sæculum sæculi: * virga directiónis virga regni tui.	Your throne, O God, is forever and ever: the sceptre of your kingdom is a sceptre of uprightness
Dilexísti iustítiam, et odísti iniquitátem: * proptérea unxit te, Deus, Deus tuus, óleo lætítiæ præ consórtibus tuis.	You have loved justice, and hated iniquity: therefore God, your God, has anointed you with the oil of gladness above your fellows.
Myrrha, et gutta, et cásia a vestiméntis tuis, a dómibus ebúrneis: * ex quibus delectavérunt te fíliæ regum in honóre tuo.	Myrrh and stacte and cassia perfume your garments, from the ivory houses: out of which the daughters of kings have delighted you in your glory.
Astitit regína a dextris tuis in vestítu deauráto: * circúmdata varietáte	The queen stood on your right hand, in gilded clothing; surrounded with variety.
Audi, fília, et vide, et inclína aurem tuam: * et oblivíscere pópulum tuum, et domum patris tui.	Hearken, O daughter, and see, and incline your ear: and forget your people and your father's house.
Et concupíscet Rex decórem tuum: * quóniam ipse est Dóminus Deus tuus, et adorábunt eum.	And the king shall greatly desire your beauty; for he is the Lord your God, and him they shall adore.
Et fíliæ Tyri in munéribus * vultum tuum deprecabúntur: omnes dívites plebis.	And the daughters of Tyre with gifts, yea, all the rich among the people, shall entreat your countenance.
Omnis glória eius fíliæ Regis ab intus, * in fímbriis áureis circumamícta varietátibus.	All the glory of the king's daughter is within in golden borders, clothed round about with varieties.
Adducéntur Regi vírgines post eam: * próximæ eius afferéntur tibi.	After her shall virgins be brought to the king: her neighbours shall be brought to you.
Afferéntur in lætítia et exsultatióne: * adducéntur in templum Regis.	They shall be brought with gladness and rejoicing: they shall be brought into the temple of the king.
Pro pátribus tuis nati sunt tibi fílii: * constítues eos príncipes super omnem terram.	Instead of your fathers, sons are born to you: you shall make them princes over all the earth.
Mémores erunt nóminis tui: * in omni generatióne et generatiónem.	They shall remember your name throughout all generations.
Proptérea pópuli confitebúntur tibi in ætérnum: * et in sæculum sæculi.	Therefore shall people praise you forever; yea, for ever and ever.
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.

Liturgical and Scriptural uses

 

NT references	Heb 4:12; Rev 1:16 (4); Heb 1:8-9 ( 8-9); Mt 2:11 (14); Rev 19:7 (16);
RB cursus	Monday Matins=AN 2673 (Sept-Lent)
Monastic/(Roman) feasts etc	Nativity, Transfiguration, Christ the King, Common of BVM and female saints Common of Apostles\ AN 2967 (3); 3204 (18) Numerous versicles in commons etc
Responsories	7312 (2, 15-16); 6445 (3); 7683 (3); 6308 (5, 12) Common of V no 3 7680 (3, 5); no 9 6808 (3) Holy woman no 2 6446 (3, 5), no4 7452; St Agnes no 9 6992; Assumption alt v 5 6994, no 5 (10) 7340 7452, 7883, 7634 (7-8) 6142 (11-12) Virgin martyr no 1 7828 (12) 6029 (15-16) 6229 (17-18)
Roman pre 1911	Tuesday Matins
Roman post 1911	1911-62:Wednesday Matins  . 1970:
Mass propers (EF)	Sunday in Octave of Christmas GR (2-3) Common of virgin not a martyr – Dilexisti  IN (2,8); Vultum tuum (2, 13-16); OF (2, 7-8, 10) Virgin Martyr TR (5, 8); AL (15-16) Holy Rosary GR (5, 11-12) Holy Woman GR (3, 5) Assorted female saints/BVM feasts (Gaudeamus) – IN V (2) BVM (Salve sancta parents) V – 2,11-12 SS Peter and Paul GR (17-18); OF (2-4;17-18)

 

Commentaries of the Fathers

St Athanasius drew out the prophetic nature of Psalm 44 in proclaiming the Incarnation:

...far from being ignorant of the coming of Messiah, he makes mention of it first and foremost in Psalm 44, Thy throne, O God, is for ever and ever, a scepter of justice is the sceptre of Thy kingdom. Thou has loved righteousness and hated lawlessness: wherefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.... 

Neither is the Psalmist silent about the fact that He should be born of a virgin - no, he underlines it straight away in 44, which we were quoting, but a moment since. Harken, O daughter, he says, and see and incline thine ear, and forget thine own people and thy fathers's house. For the King has desired thy beauty, and He is thy Lord. Is not this like what Gabriel said, Hail, thou that art full of grace, the Lord is with thee? [Lk 1:28] For the Psalmist, having called Him the Anointed One, that is Messiah or Christ, forthwith declares His human birth by saying, Harken, O daughter, and see; the only difference being that Gabriel addresses Mary by an epithet, because he is of another race from her, while David fitly calls her his own daughter, because it was from him that she should spring.

St Augustine, in the City of God (17: Chapter 16) provided an extended exposition of the psalm as speaking of Christ and his Church, and its particular application to Our Lady:

For whatever direct and manifest prophetic utterances there may be about anything, it is necessary that those which are tropical should be mingled with them; which, chiefly on account of those of slower understanding, thrust upon the more learned the laborious task of clearing up and expounding them. Some of them, indeed, on the very first blush, as soon as they are spoken, exhibit Christ and the Church, although some things in them that are less intelligible remain to be expounded at leisure. We have an example of this in that same Book of Psalms: My heart bubbled up a good matter: I utter my words to the king. My tongue is the pen of a scribe, writing swiftly. Your form is beautiful beyond the sons of men; grace is poured out in Your lips: therefore God has blessed You for evermore. Gird Your sword about Your thigh, O Most Mighty. With Your goodliness and Your beauty go forward, proceed prosperously, and reign, because of Your truth, and meekness, and righteousness; and Your right hand shall lead You forth wonderfully. Your sharp arrows are most powerful: in the heart of the king's enemies. The people shall fall under You. Your throne, O God, is for ever and ever: a rod of direction is the rod of Your kingdom. You have loved righteousness, and have hated iniquity: therefore God, Your God, has anointed You with the oil of exultation above Your fellows. Myrrh and drops, and cassia from Your vestments, from the houses of ivory: out of which the daughters of kings have delighted You in Your honor. 

Who is there, no matter how slow, but must here recognize Christ whom we preach, and in whom we believe, if he hears that He is God, whose throne is for ever and ever, and that He is anointed by God, as God indeed anoints, not with a visible, but with a spiritual and intelligible chrism? For who is so untaught in this religion, or so deaf to its far and wide spread fame, as not to know that Christ is named from this chrism, that is, from this anointing? But when it is acknowledged that this King is Christ, let each one who is already subject to Him who reigns because of truth, meekness, and righteousness, inquire at his leisure into these other things that are here said tropically: how His form is beautiful beyond the sons of men, with a certain beauty that is the more to be loved and admired the less it is corporeal; and what His sword, arrows, and other things of that kind may be, which are set down, not properly, but tropically.

Then let him look upon His Church, joined to her so great Husband in spiritual marriage and divine love, of which it is said in these words which follow, The queen stood upon Your right hand in gold-embroidered vestments, girded about with variety. Hearken, O daughter, and look, and incline your ear; forget also your people, and your father's house. Because the King has greatly desired your beauty; for He is the Lord your God. And the daughters of Tyre shall worship Him with gifts; the rich among the people shall entreat Your face. The daughter of the King has all her glory within, in golden fringes, girded about with variety. The virgins shall be brought after her to the King: her neighbors shall be brought to You. They shall be brought with gladness and exultation: they shall be led into the temple of the King. Instead of your fathers, sons shall be born to you: you shall establish them as princes over all the earth. They shall be mindful of your name in every generation and descent. Therefore shall the people acknowledge you for evermore, even for ever and ever. I do not think any one is so stupid as to believe that some poor woman is here praised and described, as the spouse, to wit, of Him to whom it is said, Your throne, O God, is for ever and ever: a rod of direction is the rod of Your kingdom. You have loved righteousness and hated iniquity: therefore God, Your God, has anointed You with the oil of exultation above Your fellows; that is, plainly, Christ above Christians. For these are His fellows, out of the unity and concord of whom in all nations that queen is formed, as it is said of her in another psalm, The city of the great King. The same is Sion spiritually, which name in Latin is interpreted speculatio (discovery); for she descries the great good of the world to come, because her attention is directed there. In the same way she is also Jerusalem spiritually, of which we have already said many things. Her enemy is the city of the devil, Babylon, which is interpreted confusion. Yet out of this Babylon this queen is in all nations set free by regeneration, and passes from the worst to the best King,— that is, from the devil to Christ. Wherefore it is said to her, Forget your people and your father's house. Of this impious city those also are a portion who are Israelites only in the flesh and not by faith, enemies also of this great King Himself, and of His queen. For Christ, having come to them, and been slain by them, has the more become the King of others, whom He did not see in the flesh. Whence our King Himself says through the prophecy of a certain psalm, You will deliver me from the contradictions of the people; You will make me head of the nations. A people whom I have not known has served me: in the hearing of the ear it has obeyed me. Therefore this people of the nations, which Christ did not know in His bodily presence, yet has believed in that Christ as announced to it; so that it might be said of it with good reason, In the hearing of the ear it has obeyed me, for faith is by hearing. Romans 10:5 This people, I say, added to those who are the true Israelites both by the flesh and by faith, is the city of God, which has brought forth Christ Himself according to the flesh, since He was in these Israelites only. For thence came the Virgin Mary, in whom Christ assumed flesh that He might be man. Of which city another psalm says, Mother Sion, shall a man say, and the man is made in her, and the Highest Himself has founded her. Who is this Highest, save God? And thus Christ, who is God, before He became man through Mary in that city, Himself founded it by the patriarchs and prophets. As therefore was said by prophecy so long before to this queen, the city of God, what we already can see fulfilled, Instead of your fathers, sons are born to you; you shall make them princes over all the earth; so out of her sons truly are set up even her fathers [princes] through all the earth, when the people, coming together to her, confess to her with the confession of eternal praise for ever and ever. Beyond doubt, whatever interpretation is put on what is here expressed somewhat darkly in figurative language, ought to be in agreement with these most manifest things.

Psalm 100: Overview

Psalm 100 is the last psalm of Friday Matins in the Benedictine Office, as well as the last psalm in the Common of Apostles.

St Alphonsus Liguori summarised it as being one of instruction to those in positions of authority:

David here gives excellent instructions to those that govern, and particularly to princes how they should live well. Also, every father of a family will find in this psalm rules for his conduct.

The text of the psalm

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

Psalm 100

Misericórdiam, et iudícium * cantábo tibi, Dómine:	Mercy and judgment I will sing to you, O Lord:
Psallam, et intélligam in via immaculáta, * quando vénies ad me.	I will sing, and I will understand in the unspotted way, when you shall come to me.
Perambulábam in innocéntia cordis mei: * in médio domus meæ.	I walked in the innocence of my heart, in the midst of my house.
Non proponébam ante óculos meos rem iniústam: * faciéntes prævaricatiónes odívi.	I will not set before my eyes any unjust thing: I hated the workers of iniquities
Non adhæsit mihi cor pravum: * declinántem a me malígnum non cognoscébam.	The perverse heart did not cleave to me: and the malignant, that turned aside from me, I would not know.
Detrahéntem secréto próximo suo, * hunc persequébar.	The man that in private detracted his neighbour, him did I persecute.
Supérbo óculo, et insatiábili corde, * cum hoc non edébam.	With him that had a proud eye, and an unsatiable heart, I would not eat.
Oculi mei ad fidéles terræ ut sédeant mecum: * ámbulans in via immaculáta, hic mihi ministrábat.	My eyes were upon the faithful of the earth, to sit with me: the man that walked in the perfect way, he served me.
Non habitábit in médio domus meæ, qui facit supérbiam: * qui lóquitur iníqua, non diréxit in conspéctu oculórum meórum.	He that works pride shall not dwell in the midst of my house: he that speaks unjust things did not prosper before my eyes.
In matutíno interficiébam omnes peccatóres terræ: * ut dispérderem de civitáte Dómini omnes operántes iniquitátem.	In the morning I put to death all the wicked of the land: that I might cut off all the workers of iniquity from the city of the Lord.
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.

Liturgical and scriptural uses of the psalm

NT references	James 4:11 (v6)
RB cursus	Matins Friday II, 6
Monastic/(Roman) feasts etc	Common of Apostles
Roman pre 1911	Saturday Matins
Roman post 1911	1911-62: Wednesday Lauds . 1970:
Mass propers (EF)	-

Psalm 98: Overview

St Alphonsus Liguori, following St Augustine and the other Fathers, interpreted this 'royal psalm'  Christologically:

David invites his people to come to praise and invoke God on the Mount Sion. Now the Mount Sion is a figure of the Catholic Church, in the bosom of which we should invoke and praise Jesus Christ.

The text

Psalm 98

Dóminus regnávit, irascántur pópuli: * qui sedet super Chérubim, moveátur terra.		The Lord has reigned, let the people be angry: he that sits on the cherubims: let the earth be moved.
Dóminus in Sion magnus: * et excélsus super omnes pópulos.		The lord is great in Sion, and high above all people.
Confiteántur nómini tuo magno: † quóniam terríbile, et sanctum est: * et honor regis iudícium díligit.		Let them give praise to your great name: for it is terrible and holy: And the king's honour loves judgment.
Tu parásti directiónes: * iudícium et iustítiam in Iacob tu fecísti.		You have prepared directions: you have done judgment and justice in Jacob.
Exaltáte Dóminum Deum nostrum, † et adoráte scabéllum pedum eius: * quóniam sanctum est.		Exalt the Lord our God, and adore his footstool, for it is holy.
Móyses et Aaron in sacerdótibus eius: * et Sámuel inter eos, qui ínvocant nomen eius.		Moses and Aaron among his priests: and Samuel among them that call upon his name.
Invocábant Dóminum, et ipse exaudiébat eos: * in colúmna nubis loquebátur ad eos.		They called upon the Lord, and he heard them: He spoke to them in the pillar of the cloud.
Custodiébant testimónia eius: * et præcéptum quod dedit illis.		They kept his testimonies, and the commandment which he gave them.
Dómine, Deus noster, tu exaudiébas eos: † Deus, tu propítius fuísti eis, * et ulcíscens in omnes adinventiónes eórum.		You heard them, O Lord our God: you were a merciful God to them, and taking vengeance on all their inventions.
Exaltáte Dóminum Deum nostrum, † et adoráte in monte sancto eius: * quóniam sanctus Dóminus Deus noster!		Exalt the Lord our God, and adore at his holy mountain: for the Lord our God is holy
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

NT references	Rev 15:4 (3); Mt 5:35 (5)
RB cursus	Matins Friday, II, 4;
Monastic/(Roman) feasts etc	Nativity, Epiphany, Corpus Christi, Ascension, Christ the King; Common of Apostles, female saints, dedication of a church
Roman pre 1911	Saturday Matins
Roman post 1911	1911-62: Friday Lauds . 1970:
Mass propers (EF)	-

Pope St John Paul II on the psalm

A General Audience given on 27 November 2002 provides a useful introduction to this psalm:

1. "The Lord reigns". The acclamation that opens Psalm 98[99], that we have just heard, reveals its basic theme and literary genre. It is a lofty song of the People of God to the Lord who governs the world and history as transcendent, supreme sovereign. It reminds us of other similar hymns - Psalms 95-97, which we have already reflected upon - which the Liturgy of Lauds sets forth as an ideal morning prayer.

In fact, as the faithful person starts his day, he knows that he is not left to the mercy of blind and dark chance, nor given over to the uncertainty of his freedom, nor dependent on the decisions of others, nor dominated by the events of history. He knows that the Creator and Saviour in his greatness, holiness and mercy, is above every earthly reality.

2. Experts have put forward several hypotheses on the use of this Psalm in the liturgy of the Temple of Zion. In any case, it has the character of a contemplative praise that rises to the Lord, enthroned in heavenly glory before all the peoples and the earth (cf. v. 1). Yet God makes himself present in a place and in the midst of a community, namely, in Jerusalem (cf. v. 2), showing that he is "God-with-us".

In the first verses the Psalmist attributes seven solemn titles to God:  he is king, great, supreme, terrible, holy, powerful, just (cf. vv. 1-4). Further on, God is also described as "patient" (cf. v. 8). Above all, the emphasis is put on the holiness of God. Indeed, "he is holy" is repeated three times - almost in the form of an antiphon - (vv. 3.5.9). In biblical language this term indicates above all divine transcendence. God is superior to us, and he is infinitely above every one of his creatures.
This transcendence, however, does not make him an impassive and distant sovereign:  when he is called upon, he responds (cf. v. 6). God is He who can save, the only One who can free humanity from evil and death. Indeed, "he loves justice" and has "exercises equity and justice in Jacob" (v. 4).

3. The Fathers of the Church have reflected at great length on the theme of the holiness of God, celebrating his divine inaccessibility. However, this transcendent, holy God drew near to humanity. Indeed, as St Irenaeus says, he already became "accustomed" to being with the human person in the Old Testament, showing himself in appearances and speaking through the prophets, while man "became accustomed" to God learning to follow and obey him. Indeed, in one of his hymns, St Ephrem stressed that through the Incarnation "the Holy One dwelt in the [Mary's] womb in a bodily manner, and behold, he dwells in the mind in a spiritual manner" (St Ephrem, Inni sulla Natività, 4, 130 Ephrem the Syrian, Hymns on the Nativity, 4, 130, p. 99, Paulist Press, Mahwah, N.J., 1989). Moreover, through the gift of the Eucharist, in analogy with the Incarnation, "The Medicine of Life came down from above/ to dwell in those who are worthy of him./ After entering them,/ he set up his dwelling among us,/ so that we can be sanctified in him" (Inni conservati in armeno, [Hymns preserved in Armenian], 47,27.30).

4. This deep bond between the "holiness" and closeness of God is also developed in Psalm 98[99]. In fact, after contemplating the absolute perfection of the Lord, the Psalmist reminds us that God was in constant touch with his people through Moses and Aaron, his mediators, and through Samuel, his prophet. He spoke and was heard, he punished offenses but also forgave.

The sign of his presence among his people was "his footstool", namely, the throne of the Ark of the Temple of Zion (cf. vv. 5-8). The holy and invisible God also made himself available to his people through Moses, the legislator, Aaron the priest and Samuel the prophet. He revealed himself in words and deeds of salvation and judgement. He was pres ent in Zion in the worship celebrated in the temple.

5. So we can say that today Psalm 98[99] is fulfilled in the Church, the centre of the presence of the holy and transcendent God. The Lord did not withdraw into the inaccessible realm of his mystery, indifferent to our history and our expectations. He "comes to judge the earth. He will judge the world with justice, and the peoples with equity" (Ps 97[98],9).

God came among us above all in his Son, who became one of us, to instil in us his life and his holiness. This is why we now approach God with confidence not terror. Indeed, in Christ we have the High Priest, holy, innocent and unblemished. He "is able for all time to save those who draw near to God through him, since he always lives to make intercession for them" (Heb 7,25). Our hymn, then, is full of serenity and joy:  it exalts the Lord, the King, who dwells among us, wiping every tear from our eyes (cf. Apoc 21,3-4).