Psalm 50 — Have mercy on me, O God

^50:1^ Unto the end, a psalm of David, ^50:2^ when Nathan the prophet came to him after he had gone in to Bathsheba. ^50:3^ Have mercy on me, O God, according to your great mercy; and according to the multitude of your tender mercies blot out my iniquity. ^50:4^ Wash me yet more from my iniquity, and cleanse me from my sin.

^50:5^ For I know my iniquity, and my sin is always against me. ^50:6^ To you only have I sinned, and have done evil before you, that you may be justified in your words and may overcome when you are judged.

^50:7^ For behold, I was conceived in iniquities and in sins did my mother conceive me. ^50:8^ For behold you have loved truth;

^50:8b^ the uncertain and hidden things of your wisdom you have made manifest to me. ^50:9^ You will sprinkle me with hyssop, and I will be clean; you will wash me, and I will be made whiter than snow.

^50:10^ To my hearing you will give joy and gladness and the bones that have been humbled will rejoice.

^50:11^ Turn away your face from my sins, and blot out all my iniquities. ^50:12^ Create a clean heart in me, O God, and renew a right spirit within my innermost being. ^50:13^ Cast me not away from your face and take not your Holy Spirit from me. ^50:14^ Restore to me the joy of your salvation, and strengthen me with a perfect spirit.

^50:15^ I will teach the unjust your ways and the wicked shall be converted to you. ^50:16^ Deliver me from blood, O God, God of my salvation, and my tongue will extol your justice. ^50:17^ O Lord, you will open my lips, and my mouth will declare your praise.

^50:18^ For if you had desired sacrifice, I would indeed have given it; with burnt offerings you will not be delighted. ^50:19^ A sacrifice to God is an afflicted spirit; a contrite and humbled heart, O God, you will not despise.

^50:20^ Deal favorably, O Lord, in your good will with Zion, that the walls of Jerusalem may be built up. ^50:21^ Then you will accept the sacrifice of justice, offerings and holocausts; then will they lay calves upon your altar.

501. In the preceding psalms of this group of ten, the psalmist seemed to treat of those things that pertain to the state of the kingdom, whose glory he described, and to which he invited others; but now, because the glory of this kingdom is obscured by sin, he treats of the destruction of sin.

In regard to this, two points should be considered.

First is the fact that in the order of the Psalms, this is the fiftieth, the number of jubilee, as Leviticus 27 says, in which there was remission of all debts. Thus the number 50 fits this psalm, a psalm that treats of the complete remission of sins.

Similarly, in the penitential psalms, this one is the fourth, and it is fitting, because the first pertains to contrition of heart: every night I will wash my bed: I will water my couch with my tears (Ps 6:7).

The second pertains to the confession of the mouth: I said I will confess against myself (Ps 31:5).

The third pertains to satisfaction: I am afflicted and humbled (Ps 37:9).

This fourth pertains to the effect of repentance: in it is laid out how repentance restores a man to perfection, and thus among all the psalms this one is most often returned to by the Church, because only this one implores mercy, and thus begs pardon; and this is easy to do and can be suitably done by anyone.

But in the other six penitential psalms there are some difficult things, such as every night I will wash my bed (Ps 6:7), and I ate ashes like bread (Ps 101:10), which not everyone can suitably do.

The title of this psalm is a psalm of David when Nathan the prophet came to him after he had gone in to Bathsheba.

This story is contained in detail in 2 Samuel 11 and 12, when David was in good fortune, saw a woman washing herself, lusted after her, and committed adultery, and had her husband killed. And this displeased God, and Nathan the prophet was sent to him, and guided him to detest his sin, through the parable of the lost sheep. And David said, I have sinned against the Lord (2 Sam 12:13). And his sin was forgiven. And this is the subject matter of this psalm, namely, the forgiveness of sin.

But it should be known that in the title of this psalm is material that David said in other psalms about other things: O God, my God, look upon me (Ps 21:2), where he speaks foretelling the Passion of Christ, and similarly in different psalms he speaks about different things, but he created this psalm for his own sake.

In it he lays out his guilt, which he made manifest to the world, and at the same time pardon, and thus is fulfilled what the Lord said, you did this in secret; and I will make it manifest (2 Sam 12:12).

The reason for this manifestation is the divine mercy; for this manifestation is helpful for the just, so that they may not presume on their justice, for if David, after so many victories, after the gift of the Holy Spirit, after such familiarity with God and after prophecy—if he sinned, how much must we be wary, who are frail and sinners? He who thinks himself to stand, let him take heed lest he fall (1 Cor 10:12).

It is also helpful for sinners so that they do not despair. If you lose hope being weary in the day of distress, your strength shall be diminished (Prov 24:10). For David, after murder and adultery, regained the grace of prophecy.

But the manner of speaking in the title should be noted: when he came designates the pardon about which the psalm speaks, because through Nathan the Lord heard David and took away his sin. But when he says, and went in to Bathsheba, the wrongdoing is designated.

Two points should be mentioned.

First, that he names the wrongdoing when he says, and he went in. As Psalm 11:7 says, the words of the Lord are pure words.

Second, although he committed two sins, namely, adultery and murder, Scripture names only the adultery.

And this is for two reasons.

First, to show that we should not be eager to examine and publicize the sins of others but extremely cautious. Do not lie in wait, nor seek after wickedness in the house of the just (Prov 24:15). And Matthew 25 indicates this where the Lord carefully enumerates the merits of good men but passes over the failings of the wicked.

It should also be noted that when someone commits two sins, one because of the other, the first passes over into the species of the second—for example, if someone commits robbery in order to fornicate, he is said to be a fornicator, rather than a robber. (Cf. ST I-II, q. 75, a. 4, resp. Here Thomas inverts the sins, with fornication committed for the sake of theft.)

This psalm is divided into two parts.

The first begs mercy;

the second promises correction, at I will teach the unjust your ways.

Regarding the first, he makes two points.

First, he seeks a remission of the punishment;

second, he seeks restoration of holiness and grace, at for I know my iniquity.

Thus he first asks for God’s mercy: have mercy on me, O God. It should be known in connection with this that sin makes nations miserable (Prov 14:34): just as it is not the one who abounds in wealth, enjoys pleasures, or is rich in honors who is truly happy, but the one who enjoys God, so it is not the one who is poor, miserable, weak, and feeble who is miserable, but the one who is a sinner.

Thus the one who is a sinner says, have mercy on me, O God, you who have mercy on all and hate none of the things which you have made (Wis 11:25) and, according to the Apostle, have mercy on whom you will: I will have mercy on whom I will (Rom 9:15, quoting Exod 33:19). Therefore, if it belongs to your will to have mercy, have mercy on me, a sinner.

He does not wish to struggle; he does not seek to argue; he uses rather the quick path: have mercy.

He also does not assert the motivation for mercy—the service that he has given God, the dangers he has endured for him—but he simply begs God’s mercy, according to your great mercy. For it is not for our justifications that we present our prayers before your face, but for the multitude of your tender mercies (Dan 9:18).

And it should be noted that someone can hope in the divine mercy for two reasons:

one, from consideration of the divine nature;

another, from consideration of and following upon the multitude of his effects.

Therefore, he first shows that he hopes in God’s mercy from consideration of the divine nature, because it is proper to the divine nature that it be goodness itself. Whence Dionysius says that God is himself the substance of goodness. (Dionysius, The Divine Names 4 (Patrologia Graeca [Migne], 3:693–94).) And Boethius speaks similarly. (Augustine, On the Trinity 4 (Patrologia Latina [Migne], 64:1252–53).) So this mercy of God is nothing other than goodness in relation to misery that needs to be removed. (Cf. ST I, q. 21, a. 3, resp.) Therefore, when I consider that it is proper to goodness to remove misery, and furthermore that he is goodness itself, I confidently hasten back to his mercy.

And it is described as great because of its limitlessness, with which it fills all things. The earth is full of the mercy of the Lord (Ps 32:5).

And it has a place in all things, for the just have preserved their innocence on account of God’s mercy. Augustine said, Lord, I attribute to your mercy the evils I have not done. (Augustine, Confessions 2.7.) Likewise, sinners are converted to justice because of God’s mercy: I have obtained mercy (1 Tim 1:16). And finally, those in sin have experienced God’s mercy: the Lord’s mercies are great, that we are not consumed (Lam 3:22).

It is also called great because of its sublimity, because his mercies are above all his works; for mercy does not signify in God a passion of the soul but goodness to remove misery.

It is also great because of its duration: with everlasting kindness I have had mercy on you (Isa 54:8).

It is great in its strength, in that it made God man, brought God down from heaven to earth, and caused the deathless one to die. But God, who is rich in mercy, has quickened us together in Christ (Eph 2:4).

It is also great in its effect, because, through mercy, man can be lifted from every misery. Your mercy is great towards me (Ps 85:13), and you have forgiven the wickedness of my sin (Ps 31:5).

And therefore, I ask confidently, have mercy on me, O God.

And there is also another reason: I have discovered the effects of your mercy in all things since the beginning of the world. And this is why he says, and according to the multitude of your tender mercies blot out my iniquity, as if to say, “Have mercy on me, just as again and again and in various situations you had mercy on all men.” This is why it is said, I will remember the tender mercies of the Lord (Isa 63:7), and remember the bowels of your compassion (Ps 24:6).

Blot out my iniquity. Here he lays out the effect of having mercy. Nathan said, the Lord has taken away your sin (2 Sam 12:13), and in this way he was free of fault. But he wanted his sin to be completed destroyed.

But a twofold effect of sin remains:

namely, the guilt of the iniquity

and a stain on the soul.

Thus he first asks that the guilt of the iniquity be removed: wash me yet more from my iniquity.

Jeremiah says that the sin of Judah is written with a pen of iron, with the point of a diamond (Jer 17:1), employing the metaphor of a judge who writes down the iniquity, which is preserved in writing as long as one has the disposition of one requiring punishment. But when one sets aside this disposition, he does not preserve the written record. And thus it is said to have been written with a pen of iron when the sin is not blotted out. So when he says, blot out my iniquity, he means, “Do not attribute to me iniquity that must be punished.” I am he who blots out your iniquities (Isa 43:25). I have blotted out your iniquities like a cloud and your sins as a mist (Isa 44:22).

Wash me yet more. Here he asks that the uncleanness of guilt be removed.

A man who has a well-disposed mind abhors the uncleanness of guilt more than the austerity of punishment, and therefore he says, wash me yet more: I ask that you remove my guilt but I ask even more that you cleanse my stain.

Or, more means “more than I understand.” For we know not what we should pray for as we ought (Rom 8:26). To him who is able to do all things more abundantly than we desire or understand (Eph 3:20).

Two things are necessary for the removal of stain: the washing, and the cleansing.

For bodies, washing happens through water, and thus, according to the gloss, the psalm prefigures through water the power of Baptism, by which God was to forgive sin. (Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:485).) I will pour upon you clean water and you will be cleansed (Ezek 36:25). There will be a fountain open to the house of David . . . for the washing of the sinner and of the unclean woman (Zech 13:1). And although Baptism had not yet been instituted, the power of God to wash in Baptism existed. Therefore, wash me yet more from my iniquity: wash your heart from wickedness, O Jerusalem, that you may be saved (Jer 4:14).

Again I ask that you wash me from sin, because no one is cleansed except by you: who can make him clean who is conceived of unclean seed? (Job 14:4). What can be made clean by the unclean? (Sir 34:4).

And he says both iniquity and sin. Iniquity is contrary to justice, sin to cleanness—and so it means adultery. And thus it was iniquity insofar as he harmed another through killing, but it is sin in being adultery for which he defiled himself.

502. For I know my iniquity. Here he confesses his guilt.

And first he confesses guilt;

second, he shows that this confession has been accepted by God.

First, therefore, he confesses his guilt;

second, he emphasizes that very guilt, at to you only I have sinned.

Third, he makes clear its origin, at for behold.

Therefore, he recognizes his guilt, saying: for I know my iniquity.

There are some who do not see their own sins, for three reasons.

First, reason is disturbed by the gravity of the sin: the wicked man, when he has come into the depth of sin, condemns (Prov 18:3). My iniquities have overtaken me, and I was not able to see (Ps 39:13).

Second, they do not remember: he has forgotten his delights (cf. Eccl 5:19).

Third, because of the adulation of men: for the sinner is praised in the desires of his soul (Ps 9:24). And so, because others praise him for his sins, he himself does not recognize them.

But happy the one who does, like David, recognize his sin: the heart knows the bitterness of his own soul; in his joy the stranger shall not intermeddle (Prov 14:10).

Regarding the second reason why people do not see their own sins, he says, my sin is always against me. There are some who, even though they know their sin, nevertheless do not detest it; but the psalmist, by contrast, always has his sin before him as something hostile and harmful and detestable.

And he says, always. There are some who detest sin only for a time: for he beheld himself and went his way, and presently forgot what manner of man he was (Jas 1:24). I will recount to you all my years (Isa 38:15).

I know my iniquity. Another version has, before me, and this expresses that he recognizes his guilt and that he continually meditates on it. And this was set forth before God through Nathan the prophet with an image.

To you only have I sinned. Above, the psalmist laid out his recognition of his own guilt; here, however, he emphasizes his guilt:

first, emphasizing it,

and then laying out what follows upon this emphasis, at that you may be justified.

This guilt he emphasizes through respect for God and doubly: I will be the judge and witness (Jer 29:23). It seems that he despises God as judge who does not fear to sin on account of his judgment. And he who sins in his eyes similarly despises God as witness; and therefore, he says, to you only have I sinned.

But did he not sin against Uriah, whom he killed?

Yes. But he says, to you only, that is, to God, because he himself is not subject to punishment from his servant but by God’s sentence. For when a superior who is above a servant sins, he does not sin against the servant but against God: power is given you by the Lord, and strength by the Most High, who will examine your works, and search out your thoughts (Wis 6:4).

Or to you only means “in comparison to you alone” have I sinned. And this could refer either to God or to Christ.

He is said to have sinned to God in comparison to the just one, and thus, to you only have I sinned, because only he is without sin.

And Christ in turn was completely without sin. Thus, to you only have I sinned, in despising your judgment.

I also despised you as witness, because I have done evil before you. I did it when you saw and were present. Hell and destruction are before the Lord; how much more the hearts of the children of men? (Prov 15:11). The eyes of the Lord are far brighter than the sun (Sir 23:28).

That you may be justified. Here he sets out what follows on that emphasis: and this can be read in several ways. But first I will say what seems most likely.

“That” sometimes has a causal sense and sometimes a sense merely of consecutive action, and then its meaning is, “I have done evil before you and you were justified,” because no one is justified by sin but justification follows upon sin, because from the very fact that man sins, the justice of God is made more manifest: for from his sins it is clear why God punished him.

This punishment consists in two things:

first, he is warned;

second, he brings about punishment;

and in both he is just.

Regarding the first, he says, in your words, through which you warn about punishment: all my words are just (Prov 8:8).

Regarding the second, he says, and may overcome when you are judged, that is, when you are compared with others in judgment.

Often, to show his justice and ours, God wishes to be judged with us: judge between me and my vineyard (Isa 5:3). And in this way God is found eminently just: if he will contend with him, he cannot answer him one for a thousand (Job 9:3).

And that this is the psalmist’s intention is clear from Romans 3:4: but God is true and every man a liar, as is written.

But in the gloss it says that you may be justified in your words does not follow upon I have done evil before you, but upon to you only, that is, in comparison to you, who alone are just, and insofar as all your words are just. (Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:486).) And thus the that is causal, as if to say, “Inasmuch as you are just so that you may be justified.”

Or if it refers to Christ, the meaning is, to you only have I sinned, that is, to Christ, because he is just, and that you may overcome all men when you are judged, namely, by Pilate.

Or that you may be justified means that I am asking more fervently that you wash me, in order that you may be justified, that is, that your promises to us may be perfectly true—namely, about Christ who is to be born, to whom it was promised, of the fruit of your womb I will set upon your throne (Ps 131:11)—and that the sin be remitted: the Lord has taken away your sin (2 Sam 12:13).

That you may overcome when you are judged by men who say that you should not fulfill your promises and should not forgive my sins.

503. For behold I was conceived in iniquities. Here he lays out the root of the guilt.

The root of all personal guilt is original sin, which is contracted from our first parents stained by that sin: this stain was in David’s father and in his mother.

Regarding his father, he says, I was conceived in iniquities, not personal iniquities—because he was not born or generated from adultery but from matrimony and from holy Jesse (cf. Ruth 4)—but original iniquity, because in this sin all are born: by one man, sin entered into this world (Rom 5:12).

But if there is only one original sin, why does he say, in iniquities?

Original sin is single in its essence, so to say, but multiple in its power, because it provides occasion for all other sins: the sin which is in my flesh, works (Rom 7:18). And this diminished the guilt, as if to say, “It is not shocking that I sin, because I was conceived in sins.”

Regarding his mother, he says, and in sins did my mother conceive me.

But were not David’s parents cleansed from original sin by circumcision? (Cf. ST III, q. 70, a. 4, resp.)

Baptism and circumcision cleanse the soul from original guilt, but the “tinder” still remains, and circumcision happened in the flesh, and man generates fleshly sons according to the flesh; and thus it was necessary that a son, once born, be circumcised, just as one born from baptized parents be baptized.

Another version of the text has, my mother nourished me. And this refers to personal sins, because even in children disordered passions are found, as Augustine says in the Confessions.

Another text has, bore me. And this would suggest that some are sanctified in the womb; but everyone except Christ is conceived in original sin, (Cf. ST III, q. 27, a. 1. The doctrine of the Immaculate Conception of the Blessed Virgin Mary was officially defined by the Church in 1854 (Pope Pius IX, Ineffabilis Deus).) and so he says not that he is sanctified in the womb, but born in original sin.

For behold you have loved truth. Anyone who wants to satisfy for sin ought to love the things that God loves. And God loves the truth of faith: everyone who is of the truth hears my voice (John 18:37). He also loves justice: mercy and truth shall go before your face (Ps 88:15).

And it is necessary that the one repenting punish whatever in himself has erred. Therefore, confession is necessary: to confess one’s sins.

504. The uncertain and hidden things. Here he asks for total renewal.

And first, he lays out the hope that he has.

Second, he asks for his request.

And first, he lays out the favor he received through which he is uplifted toward hope;

second, he lays out his trust, at you will sprinkle me.

He recalled the gift of power when he said, the uncertain and hidden things of wisdom, because the king had the gift of prophecy: the spirit of the Lord has spoken by me and his word by my tongue (2 Sam 23:2).

And he lays out three things:

the matter,

the manner,

and the cause of prophecy.

He shows what the matter of prophecy is when he says, uncertain and hidden things. Prophecy is about uncertain and hidden things, which are comprehended through your wisdom.

Something that is known to God can be unknown to us in two ways:

either through defect

or through excess.

Through defect, future contingent things are unknown to us because they do not have a completed reality.

The divine substance and things that exceed our capacity are unknown to us through excess.

Things of both kinds were revelated to David through the spirit of prophecy: the Lord God accomplished no word without revealing his secret to his servants the prophets (Amos 3:7). Thus, the uncertain things of your wisdom you manifested to me, that is, those things that of their nature are variable. As is clear in the psalm, these things were revealed to him.

Hidden things are those that exceed the eye of our mind: wisdom is drawn out of secret places (Job 28:18). I dwelt in the highest places (Sir 24:7). And these things belong to the wisdom of God, as if to say, “Even though they are hidden to us, they are comprehended by your wisdom.” And among the hidden things he includes the mystery of the Incarnation, which you also have made manifest to me. The mercy of God is also numbered among those things, because it forgives sins. But it is better that it be taken broadly.

The manner of revelation is laid out when he says, you have made manifest to me.

The manner of prophecy is threefold. (Cf. ST II-II, q. 173, a. 2.)

One is that in which a supernatural and intelligible truth is revealed under corporeal likenesses and images, and thus it is said, I saw the Lord sitting (Isa 6:1).

Another is that in which a revelation of supernatural and intelligible truth happens without the obscurity of a fabricated image—or rather, it is not yet revealed—and thus did Moses’ revelation happen: plainly and not by riddles and figures he sees God (Num 12:8). And such also was David’s revelation: the God of Israel spoke to me . . . as the light of the morning when the sun rises, shining in the morning without clouds (2 Sam 23:3).

You will sprinkle me with hyssop. Above, the psalmist recalled the gift given him in the grace of prophecy, from which he rose toward hope; but here he shows what he was hoping from God.

And there were two things.

First, he hopes for the removal of the evils which he incurred through sin.

Second, he hopes for the restitution of the good things that he lost, at to my hearing.

But it should be known that man through sin first incurred uncleanness: you are stained in your iniquity (Jer 2:22);

second, defilement: their face is now made blacker than coals (Lam 4:8).

And he hopes that these two things will be removed from him, namely, uncleanness and spiritual defilement.

Uncleanness results when a man’s inclination cleaves to temporal things, which renders him like them, just as if something is added to something base, like gold to lead, it is made base: they are become abominable, as those things which they loved (Hos 9:10).

But defilement results when he cleaves to earthly things, and the light of reason is darkened in him, since he is compared to the brute animals: man, when he was in honor, did not understand (Ps 48:13). And therefore the soul becomes black or dark.

And thus, regarding the first, he says, you will sprinkle me with hyssop, where he alludes to the Old Testament ceremony, in Numbers 19, in which the unclean was sprinkled with the water of purification on the third day and both he and his clothes were washed with water on the seventh day. The water of purification was made with hyssop. And thus, he says, you will sprinkle me with hyssop.

And that water was made from the ashes of a red bull, which represented Christ. Whence the sprinkling with the blood of Christ is signified through that sprinkling that he asks: in the sprinkling of the blood of Jesus Christ (1 Pet 1:2). You have come to Mount Zion . . . and to the sprinkling of blood that speaks better than that of Abel (Heb 12:22, 24).

This happened with hyssop. Hyssop is a plant that cleaves to the earth and cures swelling, as the gloss says, and it is fitting to represent faith, which has humility, because by faith the intellect submits to God. (Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:488); cf. ST II-II, q. 2, a. 1, resp. and ad 1; q. 4, a .2, resp. and ad 2.) In bringing into captivity every understanding unto the obedience of Christ (2 Cor 10:5).

It is also rooted in the rock, Christ: upon this rock I will build my church (Matt 16:18). And the rock was Christ (2 Cor 10:4).

He also rejects the self-exaltation of the human spirit, which is in those who do not obey the faith of Christ: if any man teach otherwise, and consent not to the sound words of our Lord Jesus Christ, he is not of his (1 Tim 6:3, Rom 8:9). Therefore, he says, “Lord, I have firm hope that you will sprinkle me with the water of cleansing”: I will pour water upon you (Ezek 36:25). You will wash me, because after faith, baptism is necessary: there shall be a fountain open to the house of Jacob (Zech 13:1). Wash yourselves, be clean (Isa 1:16).

The effect of this washing is that I shall be made whiter than snow, because blackness is taken away, and this, namely, because the soul will be whiter than snow: if your sins be as scarlet, they shall be made white as snow (Isa 1:18).

And he says, whiter than snow, because the whiteness of a sanctified soul exceeds all corporeal beauty, as Matthew describes in the transfiguration of Christ, whose garments became white as snow (Matt 17:2). All the just are Christ’s garments: you shall be clothed with all these as with a garment (Isa 49:18). And by this he marks himself as belonging to Christ’s garment through baptism: as many of you as have been baptized . . . have put on Christ (Gal 3:27).

505. To my hearing you will give joy. Here he sets out how he has hope of regaining the goods that he lost.

And there are two ways:

the gift of prophecy,

and the joy of conscience.

The gift of prophecy is like hearing because the prophet does not see God’s essence in such a way to see revealed things in it; rather, certain signs of revealed truth occur in the soul of the prophet, and these signs happen through the mode of speech: speak, Lord, your servant hears (1 Sam 3:9). (Cf. ST II-II, q. 173, a. 1.) That which I heard of the Lord of Hosts, I have declared unto you (Isa 21:10). This hearing was interrupted for him by sin, and he hoped that he would regain it, and therefore, he says, to my hearing you will give joy.

Or, to my hearing, by which I heard from Nathan that my sin was taken away, by which I received gladness.

Regarding the joy of conscience, it should be known that spiritual joy has three steps.

The first consists in the satisfaction of desire,

the second in the enlarging of the heart,

the third in the advance toward external things. (This does not entirely fit with how Thomas describes joy in his Summa, where joy is understood as an effect of charity and connected primarily to rest: ST II-II, q. 28, aa. 2 and 3. The virtue of charity, however, moves the person to outward action: cf. ST II-II, q. 31, a. 1.)

He indicates satisfaction through joy when he says, to my hearing you will give joy, from the fact that I will hear what you say, or what Nathan said. Rejoice in the Lord (Phil 4:4).

And when desire rests in the beloved thing, then his soul is enlarged to receive more enlargement, and this happens even in things perceptible to the senses: our heart is enlarged (2 Cor 6:11). And this is why he says, gladness, which here means “enlargement” as happiness.

But in the next life, gladness will also overflow even to the body: a joyful mind makes age flourishing; a sorrowful spirit dries up the bones (Prov 17:22). And thus in the vision of glory in the homeland after the resurrection, the body will be glorified from the joy of the mind: you shall see and your heart shall rejoice, and your bones shall flourish like an herb (Isa 66:14). (Cf. ST Supp., q. 85, a. 2.) And thus he says himself, and the bones that have been humbled will rejoice. And this refers to present glorification. For through the sadness of repentance man’s heart is crushed, and thus when men are happy, it is a sign that the bones that are crushed and afflicted participate in joy: grief in the heart of a man shall bring him low (Prov 12:25). The Lord will fill your soul with brightness and deliver your bones (Isa 58:11).

Or, the bones will rejoice is speaking of spiritual virtues, which are increased through spiritual gladness. And the just man is strengthened through this gladness.

506. Turn away your face. Here he asks to recover innocence. And since he thinks that the evil of guilt and the good of grace are within him,

first, he asks that evil or sin be removed;

second, he asks that the effect of sin be removed, at create a clean heart in me, O God.

For sin is not removed in such a way that the sin will not have happened, but that the sin committed will not be imputed to him for punishment: blessed is the man to whom the Lord has not imputed sin (Ps 31:2). (Cf. ST I, q. 25, a. 4.)

And he uses the metaphor of a punishing judge, who first considers the amount of guilt and then lays down the punishment, and so he asks that he not consider his sin and be not mindful of it. And so he says, turn away your face from my sins.

Second, he asks that a punishment not be imposed: and blot out all my iniquities, as if to say, “I know that I have done evil before you, and thus I ask that you turn away your face from my sins, that is, that you not consider my sins for punishment.” I will not remember all the iniquities that he has done (Ezek 18:22).

Again, I have merited the punishment of damnation, but I ask that you take it away, because even though God does not change his decision, nevertheless a clean heart changes the sentence.

Above, the psalmist asked that his sin be removed; here, he asks that the effects of sin be removed, namely, defilement of the soul and disordering of desire.

The first effect happens when man is attached to earthly things: whence, he asked for cleanness of heart: blessed are the clean of heart; for they shall see God (Matt 5:8). And thus he says, create a clean heart in me, O God: and renew a right spirit.

Only God can restore this kind of cleanness of heart: who can make him clean who is conceived of unclean seed? Is it not only you who can? namely, you who are cleanness itself (Job 14:4).

And he says, create. Something is created in natural existence when it is brought into existence from nothing: in the beginning, God created (Gen 1:1). Something is also created when it is brought forth into the existence of grace: and if I should have prophecy and should know all mysteries . . . and have not charity, I am nothing in the order of grace (1 Cor 13:2).

But when God works by the working of grace in one already having grace, he is said to “magnify” him, and when he makes of a sinner a just man, he is said properly to “create”: for we are his creatures, created in Christ Jesus in good works (Eph 2:10). That you might be the beginning of the creatures of God (Jas 1:18), that is, of his spiritual creation. (Cf. ST I-II, q. 110, a. 2, ad 3.)

The second thing that follows from sin is disordering of mind, which happens through turning away from the proper end. Just as through turning toward some changeable good the soul is made unclean, so through turning away from its end is it disordered; and the rectitude by which man is directed toward God is opposed to disordering of this kind: the righteous love you (Song 1:3). And therefore, he says, and renew a right spirit, that is, grant again what I lost through sin: and be renewed in the spirit of your mind (Eph 4:23).

And renew, not exteriorly, but in my innermost being, so that not only may my lips be right in speaking but my heart right in knowing.

Cast me not away from your face; and take not your Holy Spirit from me. Here he asks for the restoration of grace.

And first, he asks for grace itself;

second, he asks for the effect of grace, at restore.

Someone is said to have God’s grace in two ways.

For one can be said to have the “grace of God” and the “grace of men,” with a similar meaning: when one is pleasing either to God or to men. And this is called sanctifying grace: in which he has graced us in his beloved Son (Eph 1:6).

And because of this, this grace is called God’s good will, by which God loves man into life eternal.

And in this regard the “grace of God” and the “grace of men” are different, because the grace of men does not make one good, but from his own goodness someone is made pleasing to men: but with God it is the reverse, since from God’s good will it follows that a man becomes good. (Cf. ST I-II, q. 110, a. 1.)

There are, therefore, two things in God’s grace,

namely, his good will itself,

and its effect in the soul;

and he asks for both when he says, cast me not away.

And this can be understood in two ways.

Someone who is before someone’s face is seen by him and can see him. Elijah was said to be before God’s face in this way: as the Lord lives . . . in whose sight I stand (1 Kgs 17:1). God, in whose sight our fathers walked (Gen 48:15).

And this was because they were righteous enough to see God: one thing I have asked of the Lord (Ps 26:4).

Through sin, both these things are lost: because sinners desert God, they are deserted by God and lose the confidence to trust God. Your sins and iniquities have divided between you and your God, in regard to the first, and your sins have hid his face from you (Isa 59:2), in regard to the second.

Therefore, the psalmist has been cast away from God’s face through sin, and he asks that he may not ultimately be cast away in either respect.

Note that there are two things in man,

namely, guilt, on account of which he merits punishment,

and nature, by which he is made fit for grace.

And so he asks that God not regard guilt but nature, and so he says, cast me not away.

The gift of grace is given through charity, and such a gift is given through the Holy Spirit, and so he says, and take not your Holy Spirit from me, whose temple I was, but whom I lost through sin: the Holy Spirit of discipline will flee from the deceitful (Wis 1:5). Take it not away, that is, ultimately.

Restore unto me. For grace does two things in man.

One is with respect to higher things: it gives gladness because he who possesses grace possesses charity, and he who possesses charity loves God and possesses him, and he who possesses what he loves rejoices. Therefore, where there is charity, there is joy: the kingdom of God is not meat and drink but justice, and peace, and joy in the Holy Spirit (Rom 14:17). (Cf. ST II-II, q. 28, a. 1.)

The psalmist lost this joy, and therefore he asks that it be restored to him when he says, restore unto me the joy, not of worldly things, but of your salvation.

Another text has, the joy of Jesus, the Savior, through whom comes the remission of sins. I will joy in God my Jesus (Hab 3:18).

The other effect of grace is in respect to lower things, and this effect is strengthening in grace, which happens through the Holy Spirit: and strengthen me with a perfect spirit.

The Holy Spirit strengthens in two ways:

first, against evils: with a strong arm you have taught me (Isa 8:11);

second, in good: those who hope in the Lord shall renew their strength (Isa 40:31).

This fortitude comes about through the Holy Spirit, for a body is not strong to endure or to act except through strength of spirit, and thus man is not strong without the Holy Spirit. (Cf. ST II-II, q. 139, a. 1.)

But he would not offer strength unless he were the perfect spirit, because an inferior power is not sufficient to offer help against a superior one.

But the devil’s power is great: there is no power upon earth that can be compared with him (Job 41:24). Therefore, against the devil man needs to be helped by the perfect spirit, that is, the one ruling and reigning over all things.

And man needs this spirit against the spirit of the flesh: O most mighty, the God of the spirits of all flesh (Num 16:22).

Also against the spirit of the world: now we have received not the spirit of this world, but the Spirit that is of God (1 Cor 2:12).

He also needs it against the spirit of the devil: the evil spirit from the Lord came upon Saul (1 Sam 18:12).

It should be noted that in this passage the spirit is described in three ways:

it is said to be the right spirit,

the Holy Spirit,

and the perfect spirit.

And according to the gloss, some people receive the spirit said essentially, according as whatever is not body is spirit. (Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:490).) So the spirit is said to be the Father and the Son and the Holy Spirit. But spirit is better taken personally.

The spirit does three things in man.

First, rectitude of intention: your good spirit (Ps 142:10).

Second, it sanctifies us: according to the spirit of sanctification (Rom 1:4).

Finally, it ennobles us and makes us rulers: because you are sons, God has sent the Spirit of his Son into our hearts (Gal 4:6).

507. I will teach the unjust your ways. Above, the psalmist set forth his requests to God; here, he promises return.

And first, he promises what he will do for God in the present;

second, in the future, at deal favorably, O Lord.

Regarding the first, he makes two points.

First, he promises God certain spiritual sacrifices.

Second, he excuses himself from the offering of carnal things, at for if you had desired.

He promises a twofold spiritual sacrifice:

namely, that of teaching, through which one’s neighbor is instructed,

and of praise, through which God is praised, at deliver me.

Therefore, he says, I will teach the unjust your ways. And it should be noted that above, in another psalm, he said, to the sinner, God has said, “Why do you declare my justices?” (Ps 49:16). Through this, he shows that the sinner should not pour forth teaching.

And therefore, as long as he judges himself to be a sinner, he does not promise to put forth teaching; but after God has restored to him the perfect spirit, it is right that such persons should both have doctrine and teach others: I will give you pastors according to my own heart and they shall feed you with knowledge and doctrine (Jer 3:15).

And about Christ it is said, Jesus began to do and (afterwards) to teach (Acts 1:1).

The fruit of this teaching is not only the regarding of truth for blessed contemplation, but its intended end is the conversion of sinners: they shall be turned to you, and you shall not be turned to them (Jer 15:19). The gentiles shall be converted to the Lord (Ps 21:28).

And according to the gloss, he calls the same people impious and unjust, although David understands that “unjust” people are those who sin against God, and therefore, he says, I will teach the unjust, as if to say, “Some, although they fear God, nevertheless also work injustice against their neighbor, and these I will teach your ways, so that they may not offend their neighbor.” (Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:490).) This commandment we have from God, that he who loves God love also his brother (1 John 4:21).

Deliver me from blood. Here, he promises a sacrifice of praise.

There are two impediments to this sacrifice.

One is the mark of sin,

the other is interior defect.

First, therefore, he asks for the removal of the first impediment;

second, of the second, at O Lord, you will open my lips.

Therefore, he asks the removal of the impediment and promises a sacrifice of praise.

The impediment to divine praise, so to speak, is the mark of guilt: praise is not seemly in the mouth of a sinner (Sir 15:9). David, however, was marked by a heavy guilt, and thus he asks to be freed from it; therefore, he says, deliver me from blood. According to the gloss, this word, “blood,” is not declined in the plural, but the translator wanted to use it to express sin. (Peter Lombard, Magna glossatura (Patrologia Latina [Migne], 191:491).)

And this refers to the concupiscence of the flesh, which is flesh and blood: flesh and blood has not revealed it to you, but my Father who is in heaven (Matt 16:17). “Free me from sins committed from flesh and blood.”

Or it should be said that David incurred the guilt of adultery and murder, and there is blood in both of these, because in murder blood is shed: the bloody and deceitful man the Lord will abhor (Ps 5:7). And adultery comes from the ardor of blood, and so he says, from blood: blood has touched blood (Hos 4:2).

Therefore, O God, free me from blood, because you alone can: I am he who blots out your iniquities for my own sake (Isa 43:25). And because you are God of my salvation, that is, who can save me.

And my tongue shall extol, that is, with delight and with interior joy of heart I will tell your justice. You shall have a song in the night as the sanctified solemnity (Isa 30:29). They shall come into Zion praising, and everlasting joy shall be upon their heads (Isa 35:10). In the voice of exultation (Ps 41:5).

O Lord, you will open my lips. It should be known that man is sometimes also prevented from teaching through an interior impediment in regard to speaking, and this happens through the guilt of the hearers: and I shall make your tongue stick fast to the roof of your mouth, and you shall be dumb . . . for they are a provoking house (Ezek 3:26). And it happens because of one’s own sin: all iniquity shall stop their mouth (Ps 106:42).

Because God alone made the tongues of infants eloquent (Wis 10:21), he asks, “Lord, remove from my lips the impediments that I have incurred through sin. And you will open my lips.” That speech may be given me, that I may open my mouth with confidence, to make known the mystery of the Gospel (Eph 6:19).

It should be noted that, wherever the “opening of the mouth” is found in Scripture, it indicates depth of teaching: after this, Job opened his mouth (Job 3:1). Jesus, opening his mouth, that is, in the depth of Scripture (Matt 5:2).

And then he says: my mouth shall declare your praise, as if to say, “What I have in my heart I will confess with my mouth.”

508. For if you had desired sacrifice. Here, he excuses himself.

And first, he describes the sacrifice that is not acceptable to God;

second, the one that is, at a sacrifice to God.

Thus he says, “I bind myself to teaching and praise, for this sacrifice will honor you; but carnal sacrifice is not acceptable to you”; and therefore, he says, if you had desired sacrifice, namely, carnal sacrifice, I would indeed have given it, but with burnt offerings you will indeed not be delighted.

But does he really not desire carnal sacrifices? If God does not approve those sacrifices, why in the Old Law did he command them to be made?

He commanded them to be made not for their own sake but because they were figures of the interior true sacrifice in which Christ offered himself. And they are signs of interior sacrifice insofar as man offers his own soul to God. (Cf. ST I-II, q. 101, a. 2.)

And, alternatively, they were instituted on account of the common people who did not know God and who needed to honor and know God in things lest they immolate sacrifices to idols, something to which they were very prone. (Cf. ST I-II, q. 101, a. 3, resp.)

But because David knew from the Holy Spirit that the sacrifice of the heart is acceptable to God, he did not give him corporeal sacrifices.

But among all sacrifices, burnt offerings were most acceptable to God. And nevertheless even these were not acceptable to God for their own sake; thus he says, with burnt offerings you will not be delighted, because if they were acceptable to you for their own sake, I would simply have offered them.

And if someone objects that they were a most sweet odor to the Lord (cf. Lev 1:13), we should reply that this was because of the sacrifice that was figured, and in the sign of the interior sacrifice, which pleases God.

This is why he adds below, a sacrifice to God, namely, an acceptable sacrifice, is an afflicted spirit. Augustine, in book 10 of the City of God, says that “every sacrifice that is offered exteriorly is a sign of an interior sacrifice in which one offers one’s soul to God.” (Augustine, City of God 10.5.)

But it should be known that man’s soul first was led into sin through vain joy: laughter I counted error, and to mirth I said, “Why are you vainly deceived?” (Eccl 2:2), that is, led into sin.

Second, by sin he is hardened to spiritual things: a hard heart will fear evil at the last (Sir 3:27). According to your hardness and impenitent heart, you treasure up for yourself wrath (Rom 2:5).

Third, because he fills himself with corporeal things and does not take care for spiritual ones, he grows proud, which is the beginning of all sin (Sir 10:15).

Therefore, the one repenting who offers his heart as a sacrifice to God must do the opposite of all these things.

And first, against empty joy, he must take up the sadness of penitence, and thus he says that a sacrifice to God is an afflicted spirit, that is, he sorrows for all sins at once, not just for one. (Cf. ST III, q. 86, a. 3.) For the sorrow that is according to God works penance, steadfast unto salvation (2 Cor 7:10). The soul that is sorrowful for the greatness of the evil she has done and goes bowed down . . . gives glory and justice to you, the Lord (Baruch 2:18).

Second, against hardening to spiritual things he opposes contrition, where he says, a contrite heart. And note the difference between “broken” and “contrite”: things that are “broken” are split into large pieces; things that are “contrite” are split into very small pieces. Thus as long as someone has a hard heart, he has a heart whole in malice, as it were; but when he completely abandons sin, surrendering himself to spiritual things, then he is said to be “contrite.” I who was formerly so wealthy, namely, in temporal goods, am all of a sudden broken to pieces (Job 16:13).

To the third, he opposes humility, and therefore, he says, and a humbled heart, O God, you will not despise, because God resists the proud and gives grace to the humble (Jas 4:6).

And it should be known that he makes mention of heart and spirit, and the spirit pertains to spiritedness, and thus it pertains to the irascible part of the soul. (Cf. ST I-II, q. 23, a. 1.) For the blast of the mighty is like a whirlwind beating against a wall (Isa 25:4). The heart pertains to the concupiscible part, and so this should be understood to mean that whatever is in the appetitive power should be offered to God in sacrifice.

509. Deal favorably, O Lord. Here he promises what he should do in the future.

First, he asks of God what should be done;

second, he declares it, at then will you accept.

David’s eye was drawn towards two things:

one near, which signified;

the other removed, which was what was signified.

The former is that David built the walls of the city of Jerusalem, but he did not finish them, and when they were finished the temple would be built, and so he says, deal in your good will with Zion, that the walls of Jerusalem may be built up. And when you build up the walls, the temple will be built: then will you accept the sacrifice. And all this was signifying.

But if we refer to what is signified, then it must be said that there are two Jerusalems, one heavenly—that Jerusalem, which is above, is free, which is our mother (Gal 4:26)—and the other is the present Church modeled on the heavenly one: I saw the holy city Jerusalem coming down out of heaven from God (Rev 21:2).

And both cities have walls. The walls of the heavenly Jerusalem are the bastions of eternity and immortality, which the holy ones attained through Christ: he who raised Jesus Christ from the dead shall quicken also our mortal bodies (Rom 8:11). The walls of the present Jerusalem, the Church, are the sacraments of grace and the teachers: you have not set up a wall for the house of Israel, to stand in battle (Ezek 13:5). He provided for their building up by the spirit of prophecy (Isa 56).

In order, then, that these walls be built up, deal favorably, O Lord, that is, show this favor, a favor the Apostle said had been fulfilled: the favor and kindness of God our Savior appeared (Titus 3:4). And this not because of our merits, but because of your good will: be reformed, that you may demonstrate what is the good, and the acceptable, and the perfect will of God (Rom 12:2). This is the will of God, your sanctification (1 Thess 4:3).

And you should do this that the walls of Jerusalem, either militant or triumphant, may be built up. But what will this Jerusalem be?

Then you shall accept the sacrifice of justice. This has a triple meaning, and the first two pertain to the present Church.

First, we apply this to the sacrifice not in which calves are slaughtered but in which men are killed for Christ’s sake; and in this there is a twofold hierarchy.

First, because Christ’s sacrifice itself holds the first place: he loved me and delivered himself over for me (Gal 2:20). And this is why he says, then, that is, in the building up of the walls of Jerusalem, of the Church, you shall accept the sacrifice of justice, in which Christ, who is just, offered himself. Which of you shall convict me of sin? (John 8:46).

And because he is of such strength as to be able to satisfy for man, to justify him. (Cf. ST III, q. 26, a. 2; q. 49, a. 3.)

The other holy ones hold second place; they offered themselves as sacrifices for God’s sake, which is why he says, offerings, namely, the confessors, who, in confessing Christ as he is in himself, offered themselves to death, even though they were not killed. O you of Israel, who have willingly offered your lives to danger, bless the Lord (Judg 5:2). And holocausts: these are the martyrs. Greater love than this no man has, that a man lay down his life for his friends (Jn 15:13).

And then you shall accept, when the holy ones themselves lay themselves down like calves upon your altar, that is, upon your faith and upon Christ—that is, they lay themselves out like calves to be immolated for the sake of Christ and Christ’s faith.

In another way, this could refer to the works of the just: “You will accept justice as a sacrifice,” because works of justice and mercy are like a sacrifice. Do not forget to do good and to impart, for by such sacrifices God’s favor is obtained (Heb 13:16).

And then you will accept offerings. Gregory says that a holocaust is what is completely burned up, and signifies perfect men, who give themselves totally to God. (Gregory the Great, Homiliarum in Ezechielem Prophetam libri duo 8.15–18 (Corpus Christianorum Series Latina, 142:347–49).) Offerings represent those who offer something and reserve something, and then priests shall lay calves, that is, new converts, upon the altar, that is, upon the faith of Christ.

Another interpretation is that higher prelates lay preachers “bellowing” the faith’s doctrines upon the altar, that is, upon the confession of faith.

A third exposition is about the heavenly Jerusalem, and the sense is that then, that is, when the walls of the heavenly Jerusalem are built, you shall accept the sacrifice of justice.

Here on earth, that means sometimes the sacrifice of repentance, but there in heaven can only be the sacrifice of praise. Your people shall be all just, they shall inherit the land forever (Isa 60:12). And this is the sacrifice of praise about which it is said, blessed are those who dwell in your house, O Lord. They shall praise you for ever and ever (Ps 83:5).

And then you shall accept offerings, that is, the lesser holy ones, and holocausts, that is, the great holy ones.

And the angels will offer this, to whom it is said in Matthew 13:30: but the wheat gather into my barn. And those angels shall lay the holy ones upon your altar, that is, in heavenly glory. There was given to him much incense, that he should offer the prayers of all the holy ones upon the golden altar (Rev 8:3). And it shall please God better than a young calf, that brings forth horns and hoofs (Ps 68:32).