aka the Psalms Blog. A blog on Scripture in line with the "new exegetical movement" proposed by Pope Benedict XVI, with a particular focus on the psalms.
Today I want to start looking at Psalm 124 on a verse by verse basis. Verse 1 of Psalm 124 invites us to put our trust our the eternal and unchanging God.
The translations
It is worth starting by focusing on the words in some detail by looking at the various translation traditions.
The Vulgate translation of the psalms (labelled V below) used in the 1963 Monastic Breviary follows the Septuagint, the official translation of the Old Testament made providentially in the centuries immediately before the Incarnation. The Douay-Rheims and Brenton's translation from the Septuagint reflect this text also.
This translation and tradition has come under periodic attack by those who argue that since the text was originally composed in Hebrew, the Hebrew version that has come down to us must be closer to the original than a version in any other language. The argument was really started by St Jerome, but was shouted down in relation to the psalms at least primarily because they are quoted so often in the New Testament from the Septuagint versions, not what is known as the Hebrew Masoretic Text version.
The twentieth century discovery of the Dead Sea Scrolls has rather vindicated the defenders of the Septuagint: they attest to several distinct text variants of Scripture, showing that the Septuagint reflects an ancient tradition. And although the Dead Sea Scrolls also show a distinct tradition that gave birth to the much later Hebrew Masoretic Text, they arguably do also lend some weight to the early Christian claims of Jewish manipulation of the text to exclude or obfuscate texts that lent support to Christian claims.
It is rather unfortunate, in that light, that most twentieth century translations, including the Neo-Vulgate, follow the Hebrew rather than Vulgate-Septuagint tradition. In the case of this particular psalm, the differences between the two are relatively minor, but still worth noting.
1
V
Qui
confídunt in Dómino, sicut mons Sion: * non commovébitur in ætérnum, qui hábitat
in Jerúsalem.
NV
Qui confidunt in Domino, sicut mons Sion: non commovebitur,
in aeternum manet.
JH
Qui confidunt
in Domino quasi mons Sion inmobilis, in aeternum habitabilis.
[Note: V=Vulgate; nv=Neo-Vulgate of 1979; JH=St Jerome's translation from the Hebrew; final line is Greek Septuagint]
Text notes: The Neo-Vulgate follows the Masoretic Text here in moving the ‘Jerusalem’ at the end of the line to the start of the next verse: it is pretty obvious, however, that the Septuagint/Vulgate rendering is better from a sense point of view.
Word for word: Qui (who) confídunt (they trust) in Dómino (in the Lord), sicut (like) mons (Mount) Sion: non (not) commovébitur (he will be moved) in ætérnum (forever), qui (who) hábitat (he lives) in Jerúsalem.
Key vocab
confido,
fisus sum, ere 3, to trust, to have or place confidence in.
sicut, adv.,
as, just as, like.
mons, montis,
m., a mountain
commoveo,
movi, motum, ere 2 to move, shake, agitate, disturb, waver, falter, hesitate,
fail; tremble from fear,
aeternus, a,
urn eternal. forever
habito, avi, atum, are (freq. of habeo), to dwell, abide, live.
Douay-Rheims
They that trust in the Lord shall be as mount
Sion: he shall not be moved for ever that dwells in Jerusalem.
Brenton Septuagint
They that trust in the Lord
shall be as mount Sion: he that dwells in Jerusalem shall never be moved.
Mon.
Diurnal
Those who trust in the Lord
are like Mount Sion: it shall not be moved forever, standing in Jerusalem
RSV
Those who trust in the LORD
are like Mount Zion, which cannot be moved, but abides for ever.
Knox
Those who trust in the Lord
are strong as mount Sion itself, that stands unmoved for ever.
Cover-dale
They that put their trust
in the Lord shall be even as the Mount Sion, which may not be removed, but
standeth fast for ever.
Grail
Those who put their trust
in the Lord are like Mount Zion, that cannot be shaken, that stands for ever.
Jerusalem!
Commentary
Mt Sion is repeatedly referred in
Scripture as immovable and abiding (non commovebitur in aeternum), more so
than other mountains, because it is God’s dwelling place: as several other psalms note, God is our rock, fortress, and shield; our mighty help and stronghold. St John Chrysostom, for example, notes that:
What is the force of the addition of Sion? I mean, instead
of simply saying like a mountain, why did he make mention of that particular
mountain?
To teach us not to be brought down by misfortune nor drowned in it,
but depend on hope in God and bear everything nobly - wars, conflicts, alarms.
For this mountain, too, was once deserted and bare of inhabitants, and in turn
recovered its former prosperity, regaining its ancient popularity with an
influx of inhabitants and manifestation of marvels. So, too, the noble man is
not brought down, even should he suffer countless troubles.
...He said mountain to indicate the irreversible character of hope in God, its stability, its invincibility, its impregnability: just as you would never succeed in toppling or undermining a mountain even if you were to bring countless war machines against it, so the one assaulting the person with hope in God goes off home empty-handed. Hope in God is much more secure than a mountain, after all.
Cassiodorus points to another significance of the reference to Sion, in the meaning of the word as referring to 'watchers', one of the key roles of the Christian, waiting for the second coming, as well as referring to Christ himself:
The prophetic words address all persons in general, for those who remain constant in the true religion here on earth, and set their hope in the Lord's protection as though in Sion, the mountain of Jerusalem, stand most steady and firm.
Here we must investigate the meaning of the name; Sion means "watching," an apt activity for the Lord Jesus Christ our Shepherd. Such a comparison of an object without sense with so great a Majesty could not be possible unless it had positive significance such as you will often find in the divine Scriptures. Elsewhere is the statement: The mountains skipped like rams, and the hills like the lambs of the flock? and there are other passages of the same kind. So he says of the man who trusts in the Lord that like mount Sion he shall not be moved for ever, though our belief is that mount Sion like everything else will be changed at the end of the world. But the Sion here is the Lord Christ who shall not be moved; it is He who is denoted here.
It is St Augustine though, who provides the Christological interpretation of the verse that best relates to the hour at which this psalm is said in the Benedictine Office, when Christ ascended the cross:
If we understand this earthly Jerusalem, all who dwelt therein have been excluded by wars and by the destruction of the city: thou now seekest a Jew in the city of Jerusalem, and findest him not. Why then will they that dwell in Jerusalem not be moved for ever, save because there is another Jerusalem, of which you are wont to hear much? She is our mother, for whom we sigh and groan in this pilgrimage, that we may return unto her....
But they who dwelt in that earthly Jerusalem, have been moved; first in heart, afterwards by exile. When they were moved in heart and fell, then they crucified the King of the heavenly Jerusalem herself; they were already spiritually without, and shut out of doors their very King. For they cast Him out without their city, and crucified Him without. He too cast them out of His city, that is, of the everlasting Jerusalem, the Mother of us all, who is in Heaven.
The key takeout message of the verse is, if we trust firmly in Christ, we too shall ride
out the storms of life. Earthly Sion's can disappear and be destroyed, but, as Cassiodorus instructs:
here too we are to identify Jerusalem as the native land of heaven denoting the vision of peace, from which no-one can in any sense be moved once having attained the merit of being established in its firm foundation.
Pope Benedict XVI noted that:
Even when the believer feels lonely and
is surrounded by risks and hostility, his faith must be serene because the Lord
is always with us; his power surrounds us and protects us. The Prophet Isaiah
also testifies to hearing God speak these words, destined for the faithful:
"See, I am laying a stone in Zion, a stone that has been tested, a
precious cornerstone as a sure foundation; he who puts his faith in it shall
not be shaken" (Is 28: 16).
Vulgate
Douay-Rheims
Canticum graduum.
1 Qui confídunt in Dómino, sicut
mons Sion: * non commovébitur in ætérnum, qui hábitat in Jerúsalem.
They that trust in theLordshall be asmountSion:
he shall not be moved for ever that dwells 2 inJerusalem.
2 Montes in circúitu ejus:
* et Dóminus in circúitu pópuli sui, ex hoc nunc et usque in sæculum.
Mountains are round about it: so
theLordis round about his people from
henceforth now and for ever.
3 Quia non relínquet Dóminus
virgam peccatórum super sortem justórum: * ut non exténdant justi ad
iniquitátem manus suas.
3 For theLordwill not leave the rod of sinners
upon the lot of thejust: that
thejustmay not stretch forth their hands toiniquity.
4 Bénefac, Dómine,
bonis, * et rectis corde.
4 Dogood, OLord, to those that aregood, and to the upright of heart.
5 Declinántes autem
in obligatiónes addúcet Dóminus cum operántibus iniquitátem: * pax super
Israël.
5 But such as turn aside
into bonds, theLordshall lead out with the workers ofiniquity: peace uponIsrael.
Gloria Patri et Filio et Spiritui Sancto.
Glory be to the Father, and to the
Son, and to the Holy Ghost
Sicut erat in principio, et
nunc, et semper, et in saecula saeculorum. Amen.
As it was in the beginning, is now,
and ever shall be, world without end. Amen.
And you can find the next set of notes on this psalm here.
The image the Psalm opens with is of the mountains surrounding Jerusalem, suggesting perhaps that the pilgrims are now nearing the holy city.
The psalm is above all, though, a reminder of the message of Christ's crucifixion on the cross at this hour: it enjoins us to trust in God, as Pope Benedict XVI noted:
... the Psalm instils deep trust in the soul. This is a powerful help in facing difficult situations when the external crisis of loneliness, irony and contempt of believers is associated with the interior crisis that consists of discouragement, mediocrity and weariness. We know this situation, but the Psalm tells us that if we have trust, we are stronger than these evils…
The need for grace One of the key messages of this psalm is the need for grace: we cannot reach heaven through our own efforts; rather we need to entrust our efforts and very selves to God. Cassiodorus, for example commented:
The Lord was aware of the unstable progress of human weakness, so He fashioned this path by the steps, so to say, of the virtues, so that our longing should strive more securely for the heights, since our feet were placed on level terrain. This is how we set foot on the ridges afforded by the steps, so that we do not confront a sloping ascent. But though this saving flight of steps is seen to be constructed with suitable assistance, we do not stand firmly upright unless we are kept there by the Lord's control.
Cassiodorus also makes a nice contribution, in his commentary on this psalm, to resolving the seeming contradiction between the Christian life as pilgrimage, and the virtue of monastic stability:
The ascent, however, is mental and not physical. We mount these steps more successfully by remaining seated in the one place, withdrawn in the location of our tiny cell, than if we flit before the faces of men. The prophet cries that we must trust in the Lord so that we may not toil in vain....
Focus on eternity The central theme of this psalm is the need to entrust ourselves to the eternal God's mercy and justice. It makes a key contrast between God who is eternal and unchangeable; and the sinners who make our life difficult in the short term. St Augustine, for example, sees it as encouraging us to turn away from the false promises of this world, and focus instead on eternity:
This Psalm, belonging to the number of the Songs of Degrees, teaches us, while we ascend and raise our minds unto the Lord our God in loving charity and piety, not to fix our gaze upon men who are prosperous in this world, with a happiness that is false and unstable, and altogether seductive; where they cherish nothing save pride, and their heart freezes up against God, and is made hard against the shower of His grace, so that it bears not fruit....
The psalm reminds us not to look for prosperity and power in the world now, but to seek to do God, so that God will reward us in kind. Dealing with difficulties The psalm tells us that all those who trust in God will be protected by him from falling; all we need to do is place our trust in God, as Pope Benedict XVI commented in a General Audience on the psalm:
Thus, the Psalm instils deep trust in the soul. This is a powerful help in facing difficult situations when the external crisis of loneliness, irony and contempt of believers is associated with the interior crisis that consists of discouragement, mediocrity and weariness. We know this situation, but the Psalm tells us that if we have trust, we are stronger than these evils…
Zermatt Church, Zermatt, Switzerland
Photo credit: Andrew Bossi
The last of the first five psalms, the set usually said devotionally for the suffering souls, and second psalm of weekday Sext in the Benedictine office, Psalm 123, makes clear our total dependence on God.
In it the psalmist rejoices because God has heard his plea and intervened to strengthen the souls of the people with faith and patience, and bring them safely through the raging waters and the hunter’s trap. The psalm contrasts the helplessness of man in the face of his enemies; with God, the Creator of all and saviour of the people under attack.
Psalm 123: Nisi quia Dóminus erat in nobis
Vulgate
Douay-Rheims
Canticum graduum
1 Nisi quia Dóminus erat in nobis, dicat nunc Israël: * nisi quia Dóminus erat in nobis,
If it had not been that theLordwas with us, letIsraelnow say: 2 If it had not been that theLordwas with us,
2 Cum exsúrgerent hómines in nos, * forte vivos deglutíssent nos:
Whenmenrose up against us, 3 perhaps they had swallowed us up alive.
3 Cum irascerétur furor eórum in nos, * fórsitan aqua absorbuísset nos.
When their fury was enkindled against us, perhaps the waters had swallowed us up.
5 Oursoulhas passed through a torrent: perhaps oursoulhad passed through a water insupportable.
5 Benedíctus Dóminus * qui non dedit nos, in captiónem déntibus eórum.
6 Blessedbe theLord, who has not given us to be a prey to their teeth.
6 Anima nostra sicut passer erépta est * de láqueo venántium.
7 Oursoulhas been delivered as a sparrow out of the snare of the fowlers.
7 Láqueus contrítus est, * et nos liberáti sumus.
The snare is broken, and we are delivered.
8 Adjutórium nostrum in nómine Dómini, * qui fecit cælum et terram.
8 Our help is in thenameof theLord, who madeheavenand earth
In the Hebrew Masoretic Text version (but not the Septuagint) this psalm, the fourth of the gradual psalms, is attributed to David.
There are also a number of minor differences in this psalm between the Masoretic Text and the Septuagint.
How to face trials
The psalm opens with a a formula that is an exhortation to prayer: ‘dicat nunc Israël’, or 'let Israel say'. It then provides two images of the dire straits the pilgrims finds themselves in: first a sea monster intent on swallowing them alive as they struggle, caught up in a raging flood (verses 2-5); and secondly of birds caught in a trap set by hunters (verses 6-7).
In the face of these dangers, the psalms exhorts us, what counts is not our own virtues, planning or resources, but God’s mercy and aid. As in the previous psalm, the emphasis here is on cultivating patience and self-abandonment to God.
Some of the medieval manuscripts of this psalm include illuminations making a link to the image of a drowning person here, and Noah's saving ark. And the Fathers also make a link between the wood of the Ark, and the wood of the Cross, making the psalm an appropriate one as we contemplate Christ on the Cross at Sext each day.
That is not to say that we have no role in co-operating with grace though; St John Chrysostom adds another key dimension to this message, stressing the importance of trials in building our character and virtue, and thus helping us progress towards perfection: great troubles bring forth great good for us and from us.
Progress in humility
It is also worth noting that St Benedict's contemporary Cassiodorus links this psalm back to the ladder of humility:
How splendidly the blessed devotion
of confessors has mounted the fifth step, enabling them to rejoice in their
advance to this fifth stage after their success in overcoming their bodily
feelings with the Lord's help! The humility which is the remedy for the human
race ensured that they did not fall or stagger through physical frailty. That
humility enabled them to put all their hope in the Lord, and they attributed
nothing good to themselves with the presumption that causes downfall.
Song of the martyrs
Above all, the psalm reminds us that, in facing our noonday demons, it is the fate of the soul, not the body that counts: St Augustine portrays this psalm as the song of the martyrs, rejoicing that they have passed through the torrents and traps that afflict the body only, their souls resting safe with the Lord in heaven. Pope Benedict XVI summarises his view thus:
‘St Augustine comments clearly on this Psalm. He first observes that it is fittingly sung by the "members of Christ who have reached blessedness". In particular, "it has been sung by the holy martyrs who, upon leaving this world are with Christ in joy, ready to take up incorrupt again those same bodies that were previously corruptible. In life they suffered torments in the body, but in eternity these torments will be transformed into ornaments of justice". However, in a second instance the Bishop of Hippo tells us that we too, not only the blessed in Heaven, can sing this Psalm with hope. He declares: "We too are enlivened by unfailing hope and will sing in exaltation. Indeed, the singers of this Psalm are not strangers to us.... Therefore, let us all sing with one heart: both the saints who already possess the crown as well as ourselves, who with affection and hope unite ourselves to their crown. Together we desire the life that we do not have here below, but that we will never obtain if we have not first desired it".’
The psalm contains a threefold profession of faith: faith that the Lord is with us in our trials (verse 1); that he will not abandon us to temptations (verse 6); and above all in that final triumphant statement, that the God who is creator of all things will save us (verse 8).
Liturgical and Scriptural uses of the psalm
NT references
-
RB cursus
Sext during the week
v8 - Compline
Monastic feasts etc
Gradual Psalms; LOOL Sext
AN 1279(8)
Roman pre 1911
Tuesday Vespers
Responsories
6039 (8)
Roman post 1911
1911-62: Tuesday Vespers .
1970: Evening Prayer -
Monday of Week Three
Mass propers (EF)
Holy
Innocents GR, (7, 8); OF(7, v 1, 5, 6)
Common
of several martyrs GR (7,8) final blessing Pontifical mass (8)
Verse by verse notes
You can find more detailed notes on this psalm by following the following links:
In the previous Gradual Psalm, the speaker focused his attention on the holy city.
Now, with the first psalm of Sext, Psalm 122, we are invited to look even higher, lifting our eyes towards God himself. There may be something programmatic about this, for Sext of course, was traditionally said at (solar) midday when the Sun is at its highest point, and also the hour when Christ ascended the cross.
Psalm 122 - Ad te levavi
Vulgate
Douay-Rheims
Canticum graduum
1 Ad te levávi óculos meos, * qui hábitas in cælis.
To you have I lifted up my eyes, who dwell in heaven.
2 Ecce sicut óculi servórum, * in mánibus dominórum suórum.
2 Behold as the eyes of servants are on the hands of their masters,
3 Sicut óculi ancíllæ in mánibus dóminæ suæ: * ita óculi nostri ad Dóminum, Deum nostrum, donec misereátur nostri.
As the eyes of the handmaid are on the hands of her mistress: so are our eyes unto the Lord our God, until he have mercy on us.
4 Miserére nostri, Dómine, miserére nostri: * quia multum repléti sumus despectióne:
3 Have mercy on us, O Lord, have mercy on us: for we are greatly filled with contempt.
5 Quia multum repléta est ánima nostra: * oppróbrium abundántibus, et despéctio supérbis.
4 For our soul is greatly filled: we are a reproach to the rich, and contempt to the proud
This psalm, I think, takes us to the fundamental orientation we need to cultivate as we undertake this earthly pilgrimage, namely our focus on God. Beset by the effects of our own sins and the attacks of enemies, we wait anxiously and pray for God to show us the signs of his forgiveness, and wait for the second coming. Origen, for example, interpreted the psalm as urging those who trust in God to follow the example of Christ in lifting their eyes to heaven in anticipation of receiving God's mercy.
The opening verses set before us the idea of our total dependence of God for his gifts - and punishments - just as a slave is dependent on his or her master/mistress. The analogy of the slave or servant’s relationship to their master or mistress, however, is not one that has many resonances to a modern Western reader. Accordingly, we might, perhaps, better think of the psalm as being firstly about self-abandonment: the slave is totally dependent on his master for food, clothing, instructions on what to do, punishments and rewards; so too should we think of our relationship to God, acknowledging that nothing truly comes from our own efforts, but all requires his grace. St Ambrose writes, 'Christ is everything for us'.
The second dimension of the slave/servant analogy that is worth considering is the implication of the reverent awe with which we should raise our eyes to God. Several of the Fathers see this psalm as representing a progression from fear of God based on the threat of punishment (looking to the mountains), to filial fear, based on love of God. Cassiodorus, for example, comments that:
First he raised his eyes to the mountains, but now he has lifted up the eyes of his heart to the Lord Himself. Thus in his struggle to mount higher by spiritual steps, he has sought happily to draw near to the divine mercy. What a fine sight to see men drawing close to God and raising this sluggish mass of flesh to the rewards of heavenly grace! But this is the doing only of Him who bade Lazarus emerge from the tomb, who stretched out His right hand and saved Peter when he was drowning, who translated Elias and Enoch to heaven while they were still alive,1 and who performed other similar miracles such as the Godhead's power performs every day. It is men who are one in charity on this earth who mount these steps; only those who have deserved to be Christ's members can hasten to their Head. So just as in our hearts we have observed this wonderful ascent, so now with attentive minds let us discuss this lofty psalm.
The sense of verses 4 and 5 is thatwe are fed up with being looked down on by the rich and proud - noting that rich and proud doesn't just mean material wealth, but rather evildoers in general who pursue their own pleasure at everyone else's expense (though the two conditions often coincide). The psalm serves as reminder that adherence to the good is somehow affronting to many, and brings forth attempts to humiliate those who pursue truth. The moral truth pointed to here is that we must bear our sufferings with patience, knowing that God will fill us up with good things.
St Patrick's Colebrook, Tasmania,
where the house of God is being built once more by the new Prior of Our Lady of Cana
Photo credit: Joshua, Oriens Journal
The third of the Gradual Psalms, and the last of Terce through the week, is Psalm 121, in which the pilgrims have finally decided to set out on their journey, and so look forward to the glories of the heavenly city, the Church Triumphant, to which they are headed.
Yet the psalm also reflects that tension between the promise of heaven, and foretaste of it we experience now in the liturgy, since for the Christian, the Church Militant is our Jerusalem; more, Scripture tells us that Christ himself is the temple.
Psalm 121: Laetatus sum
Vulgate
Douay-Rheims
Canticum graduum.
1 Lætátus sum in his, quæ dicta sunt mihi: * In domum Dómini íbimus.
I rejoiced at the things that were said to me: We shall go into thehouse of the Lord.
2 Stantes erant pedes nostri, * in átriis tuis, Jerúsalem.
2 Our feet were standing in yourcourts, OJerusalem.
3 Jerúsalem, quæ ædificátur ut cívitas: * cujus participátio ejus in idípsum.
3 Jerusalem, which is built as a city, which is compact together.
4 Illuc enim ascendérunt tribus, tribus Dómini: * testimónium Israël ad confiténdum nómini Dómini.
4 For thither did the tribes go up, the tribes of theLord: the testimony ofIsrael, to praise thenameof theLord.
5 Quia illic sedérunt sedes in judício, * sedes super domum David.
5 Because their seats have sat in judgment, seats upon the house ofDavid.
6 Rogáte quæ ad pacem sunt Jerúsalem: * et abundántia diligéntibus te:
6 Prayfor the things that are for the peace ofJerusalem: and abundance for them thatloveyou.
7 Fiat pax in virtúte tua: * et abundántia in túrribus tuis.
7 Let peace be in your strength: and abundance in your towers
8 Propter fratres meos, et próximos meos, * loquébar pacem de te:
8 For the sake of my brethren, and of my neighbours, I spoke peace of you.
9 Propter domum Dómini, Dei nostri, * quæsívi bona tibi.
9 Because of thehouse of the LordourGod, I have soughtgoodthings for you.
Liturgical uses of Psalm 121
Psalm 121 is a Vespers psalm in the Roman Office, but in the Benedictine Rite, it closes Terce.
It also features in the 'Common' for all of the types of women saints, including feasts of Our Lady.
In the Mass, it is used in both the Gradual and Communio for the fourth Sunday of Lent (Laetare Sunday), which focuses heavily on the theme of Jerusalem, as well as on the Eighteenth Sunday after Pentecost.
The pilgrimage sets off Although some modern commentators seem to read this psalm very literally, suggesting that the pilgrims have now arrived at Jerusalem, the more traditional explanation of it is that the pilgrims are actually only just setting off on their journey, and are here contemplating where they are headed. In the previous two psalms, we've been getting ready to go: in the first, realising that it is time; and in the second, considering the help we can hope for along the way. In this psalm, the pilgrims are finally ready to set out, for the first verse of Psalm 121 is a formulaic way of announcing that one is going on a pilgrimage.
Where are they headed? The courts of Jerusalem (or gates in the Hebrew Masoretic Text) of verse 2 can be seen as a looking forward to our final destination of heaven, with the towers and abundance of verses 6&7 referring to the promise of safe haven and eternal happiness that is enjoyed by the Church Triumphant.
The Church in the here and now
Yet there is a sense in which we are already standing in the courts of heaven, at least when we worship, for the Jerusalem of the psalm can also be read as a reference to Christ's earthly mission, and his establishment of the Church in the here and now, the Church Militant.
From this perspective, the compactness of the city that makes it easily defensible is a reminder that the culture we must embrace is not the secularist one that surrounds us, but rather that which comes from Christ. Dom Gueranger’s commentary, in his Liturgical Year, on this psalm on the context of its use as an Introit explains this dual meaning:
...celebrate once more the joy felt by the Christian people at hearing the glad tidings, that they are soon to go into the house of the Lord. That house is heaven, into which we are to enter on the last day, our Lord Jesus Christ leading the way. But the house is also the temple in which we are now assembled, and into which we are introduced by the representatives of that same Lord of ours, that is, by His priests.
There is of course a considerable challenge in this for us, in that the human representatives of the Church in this world all too often seem all too intent on leading us away from heaven, leading the People of God to hell instead, and of persecuting those who do remain faithful. Verse 5, though, reminds us that those who are supposed to be leading the tribes of the true Israel will themselves be held accountable, and that:
...he that shall scandalize one of these little ones that believe in me, it were better for him that a millstone should be hanged about his neck, and that he should be drowned in the depth of the sea.
The peace of Christ
The second half of the psalm is intended to excite our desire for heaven, for it speaks of that very Benedictine virtue, the pursuit of a truly Christian peace.
In a General Audience on this psalm, Pope Benedict XVI drew on Pope St Gregory the Great to explains what this should mean for us:
"Pope St Gregory the Great tells us what the Psalm means for our lives in practice. He tells us that we must be a true Jerusalem in the Church today, that is, a place of peace, "supporting one another" as we are; "supporting one another together" in the joyful certainty that the Lord "supports us all". In this way the Church will grow like a true Jerusalem, a place of peace."
More reading
You can notes on the individual verses of the psalm here:
