Ps 95, 9-10 There your ancestors tested me

(Ps 95, 9-10) There your ancestors tested me

[9] There your ancestors tested me; they tried me though they had seen my works. [10] Forty years I loathed that generation; I said: "This people's heart goes astray; they do not know my ways."

(CCC 2119) Tempting God consists in putting his goodness and almighty power to the test by word or deed. Thus Satan tried to induce Jesus to throw himself down from the Temple and, by this gesture, force God to act (Cf. Lk 4:9). Jesus opposed Satan with the word of God: "You shall not put the LORD your God to the test" (Deut 6:16). The challenge contained in such tempting of God wounds the respect and trust we owe our Creator and Lord. It always harbors doubt about his love, his providence, and his power (Cf. 1 Cor 10:9; Ex 17:2-7; Ps 95:9). (CCC 539) The evangelists indicate the salvific meaning of this mysterious event: Jesus is the new Adam who remained faithful just where the first Adam had given in to temptation. Jesus fulfills Israel's vocation perfectly: in contrast to those who had once provoked God during forty years in the desert, Christ reveals himself as God's Servant, totally obedient to the divine will. In this, Jesus is the devil's conqueror: he "binds the strong man" to take back his plunder (Cf. Ps 95:10; Mk 3:27). Jesus' victory over the tempter in the desert anticipates victory at the Passion, the supreme act of obedience of his filial love for the Father.

Ps 95, 8 Do not harden your hearts

(Ps 95, 8) Do not harden your hearts

[8] Do not harden your hearts as at Meribah, as on the day of Massah in the desert.

(CCC 2659) We learn to pray at certain moments by hearing the Word of the Lord and sharing in his Paschal mystery, but his Spirit is offered us at all times, in the events of each day, to make prayer spring up from us. Jesus' teaching about praying to our Father is in the same vein as his teaching about providence (Cf. Mt 6:11, 34): time is in the Father's hands; it is in the present that we encounter him, not yesterday nor tomorrow, but today: "O that today you would hearken to his voice! Harden not your hearts" (Ps 95:7-8). (CCC 1165) When the Church celebrates the mystery of Christ, there is a word that marks her prayer: "Today!" - a word echoing the prayer her Lord taught her and the call of the Holy Spirit (Cf. Mt 6:11; Heb 3:7- 4:11; Ps 95:7). This "today" of the living God which man is called to enter is "the hour" of Jesus' Passover, which reaches across and underlies all history: Life extends over all beings and fills them with unlimited light; the Orient of orients pervades the universe, and he who was "before the daystar" and before the heavenly bodies, immortal and vast, the great Christ, shines over all beings more brightly than the sun. Therefore a day of long, eternal light is ushered in for us who believe in him, a day which is never blotted out: the mystical Passover (St. Hippolytus, De pasch. 1-2 SCh 27, 117).

Ps 95, 1-6 Let us kneel before the LORD who made us

(Ps 95, 1-6) Let us kneel before the LORD who made us

[1] Come, let us sing joyfully to the LORD; cry out to the rock of our salvation. [2] Let us greet him with a song of praise, joyfully sing out our psalms. [3] For the LORD is the great God, the great king over all gods, [4] Whose hand holds the depths of the earth; who owns the tops of the mountains. [5] The sea and dry land belong to God, who made them, formed them by hand. [6] Enter, let us bow down in worship; let us kneel before the LORD who made us.

(CCC 2628) Adoration is the first attitude of man acknowledging that he is a creature before his Creator. It exalts the greatness of the Lord who made us (Cf. Ps 95:1-6) and the almighty power of the Savior who sets us free from evil. Adoration is homage of the spirit to the "King of Glory" (Ps 24, 9-10) respectful silence in the presence of the "ever greater" God (Cf. St. Augustine, En. in Ps. 62, 16: PL 36, 757-758). Adoration of the thrice-holy and sovereign God of love blends with humility and gives assurance to our supplications.

Ps 91, 10-13 God commands the angels to guard you

(Ps 91, 10-13) God commands the angels to guard you

[10] No evil shall befall you, no affliction come near your tent. [11] For God commands the angels to guard you in all your ways. [12] With their hands they shall support you, lest you strike your foot against a stone. [13] You shall tread upon the asp and the viper, trample the lion and the dragon.

(CCC 336) From its beginning until death human life is surrounded by their watchful care and intercession (Cf. Mt 18:10; Lk 16:22; Ps 34:7; 91:10-13; Job 33:23-24; Zech 1:12; Tob 12:12). "Beside each believer stands an angel as protector and shepherd leading him to life" (St. Basil, Adv. Eunomium III, I: PG 29, 656B). Already here on earth the Christian life shares by faith in the blessed company of angels and men united in God.

Ps 89, 49 What mortal can live and not see death?

(Ps 89, 49) What mortal can live and not see death?

[49] What mortal can live and not see death? Who can escape the power of Sheol?

(CCC 1007) Death is the end of earthly life. Our lives are measured by time, in the course of which we change, grow old and, as with all living beings on earth, death seems like the normal end of life. That aspect of death lends urgency to our lives: remembering our mortality helps us realize that we have only a limited time in which to bring our lives to fulfillment: Remember also your Creator in the days of your youth,… before the dust returns to the earth as it was, and the spirit returns to God who gave it (Eccl 12:1, 7).

Ps 88, 11-13 Are your marvels declared in the darkness?

(Ps 88, 11-13) Are your marvels declared in the darkness?

[11] Do you work wonders for the dead? Do the shades arise and praise you? [12] Is your love proclaimed in the grave, your fidelity in the tomb? [13] Are your marvels declared in the darkness, your righteous deeds in the land of oblivion?

(CCC 633) Scripture calls the abode of the dead, to which the dead Christ went down, "hell" - Sheol in Hebrew or Hades in Greek - because those who are there are deprived of the vision of God (Cf. Phil 2:10; Acts 2:24; Rev 1:18; Eph 4:9; Pss 6:6; 88:11-13). Such is the case for all the dead, whether evil or righteous, while they await the redeemer: which does not mean that their lot is identical, as Jesus shows through the parable of the poor man Lazarus who was received into "Abraham's bosom" (Cf. Ps 89:49; 1 Sam 28:19; Ezek 32:17-32; Lk 16:22-26): "It is precisely these holy souls, who awaited their Saviour in Abraham's bosom, whom Christ the Lord delivered when he descended into hell" (Roman Catechism 1, 6, 3). Jesus did not descend into hell to deliver the damned, nor to destroy the hell of damnation, but to free the just who had gone before him (Cf. Council of Rome (745): DS 587; Benedict XII, Cum dudum (1341): DS 1011; Clement VI, Super quibusdam (1351): DS 1077; Council of Toledo IV (625): DS 485; Mt 27:52-53).

Ps 85, 11 Love and truth will meet

(Ps 85, 11) Love and truth will meet

[11] Love and truth will meet; justice and peace will kiss

(CCC 214) God, "He who is", revealed himself to Israel as the one "abounding in steadfast love and faithfulness" (Ex 34:6). These two terms express summarily the riches of the divine name. In all his works God displays, not only his kindness, goodness, grace and steadfast love, but also his trustworthiness, constancy, faithfulness and truth. "I give thanks to your name for your steadfast love and your faithfulness" (Ps 138:2; cf. Ps 85:11). He is the Truth, for "God is light and in him there is no darkness"; "God is love", as the apostle John teaches (1 Jn 1:5; 4:8).