Introduction

At every Mass, the responsorial psalm is the assembly’s response — drawn from Scripture itself — to the reading just proclaimed, giving voice to meditation on God’s word.

Accordingly, at the Easter Vigil, each Old Testament reading is paired with a psalm or canticle that reflects and amplifies its themes.

1st Responsorial: Psalm 104: 1-2, 5-6, 10, 12-14, 24, 35

The first responsorial psalm is from Psalm 104, a nature hymn praising God who effortlessly transformed chaos into a world teeming with life. It corresponds perfectly with the creation account found in our first reading.

Bless the LORD, O my soul!

The passage begins with a self-summons to sing the praises of God.

O LORD, my God, you are great indeed! You are clothed with majesty and glory, robed in light as with a cloak.

The psalmist is overwhelmed by the splendor of the universe and is brimming with praise for the creator of such grandeur. In fact, this awesome experience of creation is itself a revelation of God.

Light was the first thing that God created; here, God wears it as a glorious robe.

To behold creation is to encounter God.

You fixed the earth upon its foundation, not to be moved forever; with the ocean, as with a garment, you covered it; above the mountains the waters stood.

Of all the creation motifs found in this psalm, the most prominent is water. The earth itself was established amidst cosmic water and then covered with protective ocean water as with a garment.

You send forth springs into the watercourses that wind among the mountains. Beside them the birds of heaven dwell; from among the branches they send forth their song.

The psalmist uses highly poetry to describe how God, using springs and rain, relieves the thirst of wild animals, provides food for flocks and mankind, and causes trees to grow.

You water the mountains from your palace; the earth is replete with the fruit of your works. You raise grass for the cattle, and vegetation for man’s use, producing bread from the earth.

Although water was initially chaotic and threatening, through God’s gracious act of creation water has become the indispensable source of life for all living creatures.

How manifold are your works, O LORD! In wisdom you have wrought them all — the earth is full of your creatures. Bless the LORD, O my soul!

The creation narrative and this psalm response both underscore the fact of God’s activity. None of this happens haphazardly, nor is there any struggle between God and the forces of nature. All of nature serves the designs of God.

In fact, in the psalm it is God who acts through nature; God sends the springs and raises the grass. God has created these marvels and then words through them for the benefit of all.

No wonder the psalmist is inspired by creation to sing the praises of the Creator!

2nd Responsorial: Psalm 16: 5, 8-11

Our second responsorial psalm is from Psalm 16, a psalm that proclaims confident trust in the Lord — a confidence rooted in the covenant.

O LORD, my allotted portion and my cup, you it is who hold fast my lot.

In the ancient Israelite context, one’s “portion” referred to the share of land received as an inheritance. To say that the Lord himself is one’s portion is to say: God is my inheritance, my true possession, my ultimate good — not land, status, or material security.

The image of a cup adds another layer. In Scripture, a cup often symbolizes one’s allotted experience in life — sometimes suffering, sometimes blessing. Here it suggests that whatever life holds, it is received from God’s hand.

“You hold fast my lot” expresses trust that God not only gives but safeguards one’s destiny.

I set the LORD ever before me; with him at my right hand I shall not be disturbed.

Those who devote themselves fully to God have him as their constant guide, their protector, their joy and well-being.

Therefore my heart is glad and my soul rejoices, my body, too, abides in confidence;

Such protection is reason for profound rejoicing. Regardless of the terrifying, even life-threatening ordeals the psalmist must endure, God is steadfast.

because you will not abandon my soul to the netherworld, nor will you suffer your faithful one to undergo corruption.

The Hebrew term shahath means here the pit, a synonym for Sheol, the realm of the dead. The Greek translation derives the word here and elsewhere from the verb shahath, “to be corrupt,” specifically referring to the decay of the body.

The psalmist is professing confidence that God will not simply hand him over to death or let death have the final word. This flows naturally from the earlier proclamation of trust — if the Lord is truly one’s portion and protector, then even death cannot sever that relationship.

In the Christian tradition, this verse takes on an even fuller meaning. It is read as prophetically fulfilled in the Resurrection of Christ (as in Peter’s preaching in Acts 2), where “not undergoing corruption” is realized literally. So the verse becomes both a personal expression of trust and a foreshadowing of victory over death.

You will show me the path to life, fullness of joys in your presence, the delights at your right hand forever.

God’s guidance is the source of abundant, enduring joy and life, a joy that begins now and is fulfilled eternally.

3rd Responsorial: Exodus 15: 1-6, 17-18

Our third responsorial is a victory anthem called the Song of the Sea. It is a hymn of thanksgiving that appears in Exodus just after the miracle at the sea.

Along with the victory anthem of Deborah (Judges 5), this is one of the oldest compositions in the Bible, possibly dating back as far as the 13th century BC.

I will sing to the LORD, for he is gloriously triumphant; horse and chariot he has cast into the sea.

The poet’s first intention is to give glory to God and to triumph in his triumphs. This is less a description of violence and destruction than of deliverance of a favored people.

My strength and my courage is the LORD, and he has been my savior. He is my God, I praise him; the God of my father, I extol him. The LORD is a warrior, LORD is his name!

The characterizations of God (as savior, warrior, etc.) underscore the focus on thanksgiving, rather than celebrating the destruction of Israel’s enemies.

Pharaoh’s chariots and army he hurled into the sea; the elite of his officers were submerged in the Red Sea. The flood waters covered them, they sank into the depths like a stone. 

Almighty God commands the chaotic waters of the sea. Israel’s enemy sinks to the bottom under the weight of their own guilt and God’s wrath.

Your right hand, O LORD, magnificent in power, your right hand, O LORD, has shattered the enemy.

Lest there be any misunderstanding, the poet makes it very clear that it was God who has accomplished this; Israel is the helpless beneficiary of his power.

You brought in the people you redeemed and planted them on the mountain of your inheritance the place where you made your seat, O LORD, the sanctuary, LORD, which your hands established.

God’s victory brings his people to a secure dwelling in his presence.

The LORD shall reign forever and ever.

Like God himself, his reign is eternal, and not subject to change. There is great comfort in this for God’s people: not only does he reign universally and with sovereignty, but he will reign eternally. There shall be no end of his dominion.

4th Responsorial: Psalm 30: 2, 4-6, 11-13

Our fourth responsorial psalm is from Psalm 30, a psalm that celebrates God’s deliverance from suffering, turning mourning into joy.

I will extol you, O LORD, for you drew me clear and did not let my enemies rejoice over me. O LORD, you brought me up from the netherworld; you preserved me from among those going down into the pit.

The psalmist has been delivered from some kind of near-death experience. It might have been illness, depression, or any serious misfortune that can threaten life itself. Whatever it might have been, the danger is now past; God intervened and saved the petitioner.

The word translated as “netherworld” is Sheol, the shadowy underworld residence of the spirits of the dead, here used as a metaphor for near-death.

In addition to the actual calamity, the psalmist was also concerned with enemies who would take delight in the misfortune. God preserved the psalmist from this insult as well.

Sing praise to the LORD, you his faithful ones, and give thanks to his holy name.

The psalmist turns to the congregation of believers and calls on them to praise God.

For his anger lasts but a moment; a lifetime, his good will. At nightfall, weeping enters in, but with the dawn, rejoicing.

The prayer’s range of focus is extended by noticing how God acts: His favor far exceeds his anger.

Hear, O LORD, and have pity on me; O LORD, be my helper.

The psalmist turns again in prayer to God, pleading for mercy (“have pity on me”) and for grace to help in his time of need (“be my helper”).

You changed my mourning into dancing; O LORD, my God, forever will I give you thanks.

In due time, God delivered the psalmist out of his troubles and restored him to his former prosperity; his prayers were answered. Regardless of the nature of or reason for the misfortune, God can be trusted to come to the aid of one who cries for help.

For this, the psalmist pledges, he will be forever grateful.

5th Responsorial: Isaiah 12:2-6

(May also be used after the 7th reading, when baptism is not celebrated)

Our responsorial for this reading is a song of thanksgiving from the prophetic tradition that rejoices in God’s salvation. It appears after Isaiah announces God’s saving acts for Israel.

God indeed is my savior; I am confident and unafraid. My strength and my courage is the LORD, and he has been my savior.

God is declared “savior,” and because he is the source of salvation, the author is unafraid and filled with courage.

With joy you will draw water at the fountain of salvation.

As with the reading that precedes this responsorial, a theme of water appears. Whereas earlier it represented new creation, here it is water of salvation. In both cases the water is transformative.

Give thanks to the LORD, acclaim his name; among the nations make known his deeds, proclaim how exalted is his name. 

The theme of witness recurs here as well. Isaiah calls on the community to praise the glorious name of God, the name that represents the very character of God. They are to extol the marvels that God has accomplished and proclaim them to the nations.

Sing praise to the LORD for his glorious achievement; let this be known throughout all the earth.

The most celebrated of these wondrous works is the transformation of the people themselves. Only God could have taken a people in need of salvation and transformed them into witnesses of God’s power throughout the earth.

Shout with exultation, O city of Zion, for great in your midst is the Holy One of Israel!

Our responsorial psalm for this reading is a song of thanksgiving from the prophetic tradition that rejoices in God’s salvation. It appears after Isaiah announces God’s saving acts for Israel.

God indeed is my savior; I am confident and unafraid. My strength and my courage is the LORD, and he has been my savior.

God is declared “savior,” and because he is the source of salvation, the author is unafraid and filled with courage.

With joy you will draw water at the fountain of salvation.

As with the reading that precedes this responsorial, a theme of water appears. Whereas earlier it represented new creation, here it is water of salvation. In both cases the water is transformative.

Give thanks to the LORD, acclaim his name; among the nations make known his deeds, proclaim how exalted is his name. 

The theme of witness recurs here as well. Isaiah calls on the community to praise the glorious name of God, the name that represents the very character of God. They are to extol the marvels that God has accomplished and proclaim them to the nations.

Sing praise to the LORD for his glorious achievement; let this be known throughout all the earth.

The most celebrated of these wondrous works is the transformation of the people themselves. Only God could have taken a people in need of salvation and transformed them into witnesses of God’s power throughout the earth.

Shout with exultation, O city of Zion, for great in your midst is the Holy One of Israel!

The final verse turns the focus to the community itself, calling the people of Jerusalem (“city of Zion”) to celebrate God’s presence among them.

The title “Holy One of Israel” emphasizes God’s unique, transcendent holiness (qādash) as well as his intimate nearness.

The people’s rejoicing is both a response to God’s saving acts and a public testimony: the city becomes a living sign of God’s power and faithfulness, a center from which salvation and praise radiate to all nations.

6th Responsorial: Psalm 19:8-11

Our sixth responsorial psalm is from Psalm 19, a psalm that proclaims God’s glory revealed in creation and celebrates the life-giving perfection of his law.

While today the word “law” suggests binding legal rules, the Hebrew tôrâ is better understood as “instruction” or “teaching,” offering guidance for living a full and God-fearing life.

The law of the LORD is perfect, refreshing the soul; the decree of the LORD is trustworthy, giving wisdom to the simple. The precepts of the LORD are right, rejoicing the heart; the command of the LORD is clear, enlightening the eye.

Each of the statements in this psalm identifies the law as belonging to the Lord. This is not just any religious law; it is uniquely Israel’s, because in a very specific way it represents the will of the God of Israel.

Notice how the psalm outlines the various forms of the law (law, precepts, commandments, ordinances), the qualities associated with them (perfection, reliability, purity, etc.), and the benefits they bestow on humanity (life, wisdom, joy, light, etc.).

The fear of the LORD is pure, enduring forever;

The law establishes an enduring attitude of awe, which commands man to honor and respect God.

the ordinances of the LORD are true, all of them just.

The law is a path to righteousness.

They are more precious than gold, than a heap of purest gold;

Gold is precious not only for its own sake but also for the use to which it can be put. Similarly, God’s law has its own intrinsic value.

sweeter also than syrup or honey from the comb.

Honey delights the palate and can completely change the taste of food. Similarly, as the word of God, the law enhances every part of life.

The law of the Lord is life-giving and not restrictive, ennobling and not demeaning. Reverence for the law seems to promise the best that life has to offer.

7th Responsorial: Psalms 42:3,5;43:3-4

(When baptism is celebrated)

Our seventh responsorial psalm is from Psalms 42-43, psalms that together form a single composition, expressing a deep longing for God amid trial and moving from thirst and desolation to renewed hope and trust in his saving presence.

The context of this lament could be exile, making this a fitting response to the reading from Ezekiel.

Athirst is my soul for God, the living God. When shall I go and behold the face of God?

The psalmist is far from Jerusalem. His thirst is a profoundly spiritual thirst, probably a desire for worship in the temple.

One’s “face” designates a personal presence (Genesis 33:10; Exodus 10:28-29; 2 Samuel 17:11). The expressions “see God/God’s face” occur elsewhere in reference to God’s presence in the Temple (Psalms 11:7; 17:15; Exodus 24:10; 33:7-11; Job 33:26).

I went with the throng and led them in procession to the house of God, amid loud cries of joy and thanksgiving, with the multitude keeping festival.

Notice the liturgical imagery in this recollection of happier days: procession to the house of God, keeping festival. It seems that the psalmist had some kind of leadership role within the community, leading the procession.

Send forth your light and your fidelity; they shall lead me on and bring me to your holy mountain, to your dwelling-place.

“Light” and “fidelity” are divine attributes, here personified as guides for the pilgrimage. The psalmist is experiencing a kind of darkness, and prays that God’s light and fidelity will guide lead him back to Jerusalem and ultimately to God’s presence in the Temple.

Then will I go in to the altar of God, the God of my gladness and joy; then will I give you thanks upon the harp, O God, my God!

The psalmist looks ahead in hope to restored worship, where sorrow will give way to joy in God’s presence. The language of the altar and musical praise signals a return not only to place, but to right relationship with God.

7th Responsorial: Psalm 51:12-15, 18-19

(When baptism is not celebrated)

For celebrations that do not include baptism, the seventh responsorial psalm comes from Psalm 51, the best known of the seven Penitential Psalms (the others are Psalms 6, 32, 38, 102, 130, and 143). This Christian designation dates from the 7th century AD for psalms suitable to express repentance.

Although it is considered a lament, it also contains elements of a confession and prayer for forgiveness. Christians often use this psalm to pray for God’s forgiveness and petition him for inner renewal by the Holy Spirit.

A clean heart create for me, O God, and a steadfast spirit renew within me.

The passage opens with a plea for restoration. The clean heart and new spirit spoken of here correspond to the same themes in the prophetic reading from Ezekiel it is responding to.

The technical term for “create” (bārā’) is used, indicating that the psalmist is asking for a radical inner transformation by way of God’s transcendent power as Creator of the universe.

Cast me not out from your presence, and your Holy Spirit take not from me. Give me back the joy of your salvation, and a willing spirit sustain in me.

The prayer is cast in negative terms as well: do not cast me from your presence, do not take your Spirit from me.

Having previously rebelled and violated the covenant bond, the psalmist now begs for the restoration of his intimate connection with God and asks to be filled with a spirit that will freely accept the responsibilities of this new relationship.

I will teach transgressors your ways, and sinners shall return to you.

The psalmist promises to announce to other sinners the salvation of God. Gratitude for having been forgiven becomes active service to others, who will see the new life of the psalmist and be inspired to also return to God.

For you are not pleased with sacrifices; should I offer a holocaust, you would not accept it.

External worship, regardless of how faithfully it is done, is not enough.

My sacrifice, O God, is a contrite spirit; a heart contrite and humbled, O God, you will not spurn.

The psalm closes by emphasizing that true repentance is internal, not merely ritualistic.

A humble, contrite heart is the offering that God desires, reflecting genuine transformation and surrender rather than external acts alone.

8th Responsorial: Psalm 118: 1-2, 16-17, 22-23

Our final responsorial psalm comes from Psalm 118, a song in praise of God’s power and victory. We use it in our Easter Vigil liturgy to proclaim and celebrate the new order of salvation that has been established by the resurrection of Christ.

Give thanks to the LORD, for he is good, for his mercy endures forever.
Let the house of Israel say, “His mercy endures forever.”

The refrain “his mercy endures forever” indicates that this thanksgiving psalm was intended for congregational singing.

The Hebrew word for mercy (hesed) is a technical theological term denoting God’s steadfast love for God’s covenant partners, the chosen people of Israel. The psalmist maintains that such love will last forever. This is indeed reason to give thanks!

The right hand of the LORD has struck with power; the right hand of the LORD is exalted.

God is depicted as a mighty warrior whose strong hand prevails over forces that can threaten the life of the psalmist. God’s goodness and mercy toward the house of Israel are seen in this victory.

The right side of a person was considered the stronger side, the honorable side. The image of God’s right hand connotes strength and triumph. It suggests that God’s victory was won in a righteous manner.

I shall not die, but live, and declare the works of the LORD.

There seems to be a personal element in this victory. In the wake of God’s triumph, the psalmist himself has been spared from death. As a result, he extols God’s good favor, becoming a witness to the grandeur of the saving works of the LORD.

The stone the builders rejected has become the cornerstone.

The final image is the metaphor of reversal of fortunes, found so often in religious literature. The situation is always the same: A righteous person is rejected, sometimes even persecuted, by other members of the community. When God steps in to correct this unjust situation, the righteous one is not only vindicated but is also elevated to a position of great importance.

In this psalm, the stone that was rejected becomes the very foundation of the entire building. It’s not clear to whom this metaphor of the cornerstone refers. However, as the verses of this psalm are arranged for our liturgical use, it seems that the speaker who survived the threat of death is the referent. This salvation was brought about by God, and it is recognized as a marvel for which to give praise and thanks.

The New Testament interprets this verse as referring to the death and resurrection of Christ (Matthew 21:42; Acts 4:11). Jesus was rejected by the Jewish authorities but ultimately became the cornerstone of God’s saving power, so that “there is no other name under heaven given among men by which we must be saved” (Acts 4:12).

By the LORD has this been done; it is wonderful in our eyes.

Throughout this account of suffering and salvation, it’s very clear that deliverance and exaltation are the works of God and not the accomplishments of human beings. This saving act may have happened to an individual, but the entire congregation has witnessed it and marvels at it.

The redemption at the hand of the LORD leaves us in awe.