Miserere. The repentance and confession of David after his sin. The fourth penitential psalm.
King Dauid in great sorow for his sinnes of adultrie and murder, most seriously prayeth God of his manifold mercies to remitte and purge al his offences, and paines due for them. 12. to restore vnto him the grace of the Holie Ghost, lost by his sinnes; 15. that he may teach others (as in deede his singular example may teach the whole world true penance) 19. contrition of hart, worthely to offer sacrifice, for the whole Church.
1Unto the end, a psalm of David,Salmo di Davidde:Vnto the end, a Psalme of Dauid,In finem. Psalmus David, 2When Nathan the prophet came to him, after he had sinned with Bethsabee. [2 Kings 12.]quando andò a trovarlo il profeta Nathan, allorché egli si accostò a Bethsabea.when Nathan the Prophet came to him, after that he had sinned with Bethsabee. (2. Reg. 12.)cum venit ad eum Nathan propheta, quando intravit ad Bethsabee. 3Have mercy on me, O God, according to thy great mercy. And according to the multitude of thy tender mercies blot out my iniquity.Abbi misericordia di me, o Dio, secondo la grande tua misericordia. E secondo le molte operazioni di tua misericordia scancella la mia iniquità.HAVE mercie on me ô God, according to thy great mercie. And according to the multitude of thy commiserations, take away myne iniquitie.Miserere mei, Deus, secundum magnam misericordiam tuam; / et secundum multitudinem miserationum tuarum, dele iniquitatem meam. 4Wash me yet more from my iniquity, and cleanse me from my sin.Lavami ancor più dalla mia iniquità, e mondami dal mio peccato;Wash me more amply from mine iniquitie: & cleanse me from my sinne.Amplius lava me ab iniquitate mea, / et a peccato meo munda me. 5For I know my iniquity, and my sin is always before me.(Perocché io conosco la mia iniquità, e il mio peccato mi sta sempre davanti;Because I do know myne iniquitie: and my sinne is before me alwaies.Quoniam iniquitatem meam ego cognosco, / et peccatum meum contra me est semper. 6To thee only have I sinned, and have done evil before thee: that thou mayst be justified in thy words, and mayst overcome when thou art judged.Contro di te solo peccai, e il male feci dinanzi a te): affinchè tu si giustificato nelle tue parole, e riporti vittoria quando se' chiamato in giudizio.To thee onely haue I sinned, and haue done euil before thee: that thou mayst be iustified in thy words, and mayst ouercome when thou art iudged.Tibi soli peccavi, et malum coram te feci; / ut justificeris in sermonibus tuis, / et vincas cum judicaris. 7For behold I was conceived in iniquities; and in sins did my mother conceive me.Imperocché ecco, che io nelle iniquità fui conceputo, e ne' peccati mi concepì la mia madre.For behold I was conceiued in iniquities: & my mother conceiued me in sinnes.Ecce enim in iniquitatibus conceptus sum, / et in peccatis concepit me mater mea. 8For behold thou hast loved truth: the uncertain and hidden things of thy wisdom thou hast made manifest to me.Ed ecco, che tu hai amato la verità, tu svelasti a me gli ignoti, e occulti misteri di tua sapienza.For behold thou hast loued truth: the vncertaine, and hidden thinges of thy wisdome thou hast made manifest to me.Ecce enim veritatem dilexisti; / incerta et occulta sapientiæ tuæ manifestasti mihi.
9Thou shalt sprinkle me with hyssop, and I shall be cleansed: thou shalt wash me, and I shall be made whiter than snow.Tu mi aspergerai coll'issopo, e sarò mondato: mi laverai, e diverrò bianco più, che la neve.Thou shalt sprinkle me with hyssope, and I shal be clensed: thou shalt wash me, and I shal be made whiter then snow.Asperges me hyssopo, et mundabor; / lavabis me, et super nivem dealbabor. 10To my hearing thou shalt give joy and gladness: and the bones that have been humbled shall rejoice.Mi farai sentir parola di letizia, di gaudio, e le ossa umiliate tripudieranno.To my hearing thou shalt geue ioy and gladnes, and the bones humbled shal reioyce.Auditui meo dabis gaudium et lætitiam, / et exsultabunt ossa humiliata. 11Turn away thy face from my sins, and blot out all my iniquities.Rivolgi la tua faccia da' miei peccati, e cancella tutte le mie iniquità.Turne away thy face from my sinnes: and wipe away al mine iniquities.Averte faciem tuam a peccatis meis, / et omnes iniquitates meas dele. 12Create a clean heart in me, O God: and renew a right spirit within my bowels.In me crea, o Dio, un cuor mondo, e lo spirito retto rinnovella nelle mie viscere.Create a cleane hart in me ô God: and renew a right spirit in my u bowels.Cor mundum crea in me, Deus, / et spiritum rectum innova in visceribus meis. 13Cast me not away from thy face; and take not thy holy spirit from me.Non rigettarmi dalla tua faccia, o non togliere da me il tuo santo Spirito,Cast me not away from thy face: and thy Holie spirit take not from me.Ne projicias me a facie tua, / et spiritum sanctum tuum ne auferas a me. 14Restore unto me the joy of thy salvation, and strengthen me with a perfect spirit.Rendimi la letizia del tuo Salvatore, e per mezzo del benefico Spirito tu mi conforta.Render vnto me the ioy of thy saluation? and confirme me with the principal spirit,Redde mihi lætitiam salutaris tui, / et spiritu principali confirma me. 15I will teach the unjust thy ways: and the wicked shall be converted to thee.Insegnerò le tue vie agli iniqui, o gli empj a te si convertiranno.I Wil teach the vniust thy waies: and the impious shal be conuerted to thee.Docebo iniquos vias tuas, / et impii ad te convertentur. 16Deliver me from blood, O God, thou God of my salvation: and my tongue shall extol thy justice.Liberami dal reato del sangue, o Dio, Dio di mia salute, e la mia lingua, canterà con gaudio la tua giustizia.Deliuer me from bloudes ô God, the God of my saluation: and my tongue shal exult [for] thy iustice.Libera me de sanguinibus, Deus, Deus salutis meæ, / et exsultabit lingua mea justitiam tuam.
17O Lord, thou wilt open my lips: and my mouth shall declare thy praise.Signore, tu aprirai le mie labbra, la mia bocca annunzierà le tue lodi.Lord, thou 〈…〉lt open my lippes: & my mouth shal shew forth thy prayse.Domine, labia mea aperies, / et os meum annuntiabit laudem tuam. 18For if thou hadst desired sacrifice, I would indeed have given it: with burnt offerings thou wilt not be delighted.Imperocché se un sagrifizio tu avessi voluto, lo avrei offerto: tu non ti compiacerai degli olocausti.Because if thou wouldest haue had sacrifice, I had verily giuen it: with holocaustes thou wilt not be delighted.Quoniam si voluisses sacrificium, dedissem utique; / holocaustis non delectaberis. 19A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, thou wilt not despise.Sagrifizio a Dio lo spirito addolorato: il cuore contrito, e umiliato noi disprezzerai tu, o Dio.A sacrifice to God is an afflicted spirit: a contrite, and humbled hait, ô God thou wilt not despise.Sacrificium Deo spiritus contribulatus; / cor contritum et humiliatum, Deus, non despicies. 20Deal favourably, O Lord, in thy good will with Sion; that the walls of Jerusalem may be built up.Colla buona volontà tua sii benefico, o Signore, verso Sionne, affinchè stabilite siano le mura di Gerusalemme.Deale fauorably ô Lord in thy good wil with Sion: that the walles of Ierusalem may be built vp.Benigne fac, Domine, in bona voluntate tua Sion, / ut ædificentur muri Jerusalem. 21Then shalt thou accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon thy altar.Tu accetterai allora il sagrifizio di giustizia, le obblazioni, e gli olocausti: allora porranno de' vitelli sul tuo altare.Then shalt thou accept sacrifice of iustice, oblations, & k holocaustes: l then shal they lay calues vpon thyne altar.Tunc acceptabis sacrificium justitiæ, oblationes et holocausta; / tunc imponent super altare tuum vitulos.
50:2
Haydock
Bethsabee. Septuagint, "Bersabee." Some copies add, "the wife of Urias." (Haydock)
Berthier
The rest of the title is in Hebrew, etc., so that it is one of the most authentic. Nathan did not give the admonition till about a year had elapsed after the transgression, (2 Kings xii.) when David was made to enter into himself, by a prophet inferior to himself. (Berthier)
Calmet
After his departure, he is supposed to have composed this psalm, to testify his repentance to all the world. (Calmet)
Theodoret
He had also in view the state of the captives. (Theodoret, etc.)
Haydock
The two last verses seem to have been added at Babylon, (Abenezra) as a similar addition has been made (Psalm 105:47., and 1 Paralipomenon 16:35.; Calmet) by some inspired author. (Haydock)
Worthington
David knew that something more than confession was requisite, and that he must submit to temporal punishments, even though the prophet had assured him that his sin was remitted. He prays to be washed still more from evil habits, ver. 4. (Worthington)
50:3
Calmet
Thy great mercy. Such is the purport of the Hebrew chasdec, though (Haydock) the Chaldean and Syriac omit great. My sin requires the deepest compunction. I must strive to repair the scandal I have given. (Calmet)
Worthington
Mercies. I stand in need of many sorts, mitigation of punishment, true sorrow and perseverance, and that I may make some amends for my bad example, etc. (Worthington)
50:4
Worthington
The true penitent never ceases to deplore his sins, like David, St. Peter, and St. Paul, Ecclesiasticus 5:5. The psalmist prays, that all the remains of sin may be obliterated, John 13:10. (Worthington)
50:5
Calmet
Me. I do not forget it, but am covered with shame. (Calmet)
Haydock
Sin is our greatest enemy, and continually cries for vengeance. (Haydock)
Worthington
While David did not confess, his sin lay heavy upon him. (Worthington)
50:6
Haydock
Only, or principally, who art the only God, (1 Timothy 1:17.; Worthington) the judge and witness of my crime. (Haydock)
St. Ambrose
David was a king, and acknowledged no judge among men. (St. Ambrose, c. x.)
Cassiodorus
Soli Deo reus est. (Cassiodorus)
St. Augustine
Urias, whom he had injured, was no more. (St. Augustine)
Haydock
The action had been done in secret: (2 Kings 12:12.) but many began to suspect, and to blaspheme. (Haydock)
Berthier
Judged. St. Paul reads thus, (Romans 3:4.) though the Hebrew be, "when thou judgest." St. Jerome has also judicaberis, so that we might infer, that the Hebrew is now incorrect, or that beshophtec means in judicare te. (Berthier)
Haydock
Houbigant changes the order of the verses, "cleanse me from my sins, that thou mayst be blameless when thou comest into judgment: For I know," etc. (Haydock)
Susanna was preserved from sinning by the thought of God's presence, Daniel 13:25.
Berthier
If David fell, he confessed his fault. (Berthier)
Worthington
God is faithful to his promises, and desires the conversion of sinners, though some would represent him as cruel, and unconcerned about his creatures. The psalmist prevents this unjust inference, (Haydock) and proves, that God is both just and merciful. (Worthington)
Calmet
He acknowledges his ingratitude, as the captives confess, that their sins have brought on them this chastisement, though they had not injured the Babylonians. (Theodoret) (Flaminius) (Calmet)
God had often promised pardon to those who truly repent. An appeal is made to his truth and mercy.
50:7
Haydock
Sins. Hebrew, "iniquity,....and in sin did my mother warm or conceive me." Original sin has a manifold deformity, and is the fatal root of other transgressions. See St. Augustine, Ench.; St. Thomas Aquinas, 1:2. q. 82. a. 2., est multiplex virtute. (Haydock)
Amama
The prophet speaks here undoubtedly of original sin. (Amama)
No text could be more express, as the Fathers and the Jews agree. Yet Grotius, whose opinions are almost always singular, and dangerous, maintains, that the expression is hyperbolical, and only implies, that David had been long subject to sin, even from his infancy, as Job was naturally of a merciful disposition, Job 31:18.
Calmet
Thus free-thinkers abuse the Scripture, and setting aside all authority, will only see what they think proper. (Calmet)
Calmet
The weakness of man is a motive for pity: (Menochius) David pleads for it, yet allows, that the fault was entirely his own, and that he had grace sufficient to have avoided it. (Calmet)
Worthington
The consideration of our sinful origin, ought to move us to beg, that we may be washed still more, and that we may not yield to our evil propensities. (Worthington)
Menochius
We may resist them, and therefore David would not make vain excuses in sin, as God loves the truth, and a sincere confession. (Menochius)
50:8
Uncertain. Hebrew, "in the interior," I am full of sin, and thou requirest that I should constantly adhere to virtue. See Job 14:1.
Menochius
To me. This increases my crime, (Calmet) as I cannot plead ignorance. (Menochius)
Worthington
Those who have true faith, are more easily converted. But God gives to all some good, which he loves in them, and is ever ready to preserve his gifts, and to save his creatures. (Worthington)
50:9
Hyssop, which was used in sprinkling lepers, etc., (Leviticus 14:6.) not that the like ceremony, or even sacrifice, would suffice to heal the wound of the soul. Sincere contrition, (ver. 18, 19.) and the virtue of Christ's blood, are necessary. (Calmet) (Hebrews 9:19.)
Worthington
The heat (Numbers xix.) and operation of this sovereign medicine was shewn to the prophet, John xix. (Worthington)
Menochius
The sprinkling of the priest might be of service, if the heart was contrite, Hebrews 9:13. (Menochius)
50:10
Haydock
Rejoice, when thou givest me an assurance of pardon. My bones, or virtue, shall then be restored. Hebrew, "the bones which thou hast broken may exult." (St. Jerome) (Haydock)
Berthier
God gives contrition, after which the whole interior is filled with joy. (Berthier)
Worthington
When the affections are purified, the soul takes delight in God's word, and revives. (Worthington)
Menochius
The assurance of being pardoned, gives her fresh alacrity in his service. (Menochius)
50:11
Calmet
Face. Anger. If the sinner consider his fault, God will forget it. (Calmet)
Worthington
His justice requires that he should punish the impenitent. (Worthington)
50:12
Haydock
Create. Hebrew bera, a term never used but for a new production. Whatever comes immediately from God must be pure, and as David had fallen into impurity, he earnestly implores this gift. He prays for the new heart of flesh, Ezechiel 36:26. (Haydock)
Berthier
Thou hast said, Behold, I make all things new, Apocalypse xxi. Oh that I may be included, that I may sing a new canticle, having become a new man! (2 Corinthians 5:17., and Ephesians 4:24.) (Berthier)
Calmet
Right. Hebrew, "constant," (Haydock) the Holy Spirit, thy inspiration, or that uprightness, of which I have been deprived. (Calmet)
Worthington
Bowels, or interior. (Worthington)
Worthington
These sentiments ought to animate priests, when they hear confessions. (Worthington)
50:13
St. Athanasius
David had been without this privilege, till his repentance. (St. Athanasius)
Calmet
Yet St. Chrysostom and Theodoret maintain the contrary. (Calmet)
Worthington
He prays for final perseverance, which is due to none, (Berthier) and that he may fall no more. (Worthington)
50:14
Haydock
Salvation, or thy salutary joy, (Berthier) "the joy of thy Jesus," (St. Jerome) for whom he prays, (St. Augustine) knowing that He will save his people from their sins, and that there is salvation in no other name. (Haydock)
Haydock
Perfect. Literally, "principal." Septuagint, "conducting;" such a spirit as may suit one who is to command. (Haydock)
Berthier
This may denote sound reason, (4 Machabees; Philo Nobil) which keeps the passions under, (St. Chrysostom; Job 30:15.) or God himself, to whose Spirit all others should be subservient. Rance often inculcated to his Monks, the importance of having this principal spirit, which includes every virtue, particularly of liberality, as the Hebrew nediba, implies. (Berthier)
"Thy free Spirit." (Protestants)
Haydock
How earnestly should we endeavour to be disentangled from all the chains of our passions! (Haydock)
Calmet
David might also fear, lest he had forfeited the throne, like Saul, whom the Spirit left, 1 Kings 10:9., and 16:14. Kings affected to be styled liberal, Luke 23:25. (Calmet)
Worthington
He repeats his petition thrice, in allusion to the three persons in one God, (St. Augustine, etc.) and prays, that the Messias may still spring from him, notwithstanding his sins, and that he may have a constant and willing spirit to fall no more. (Worthington)
Menochius
Principal, or liberal, may refer to the Holy Ghost, the fountain of all grace, or to the king, who ought to be generous. (Menochius)
50:15
Worthington
Thee. The sinner cannot testify his gratitude better, than by promoting the conversion of others. (Worthington)
Menochius
This is a sort of satisfaction. (Menochius)
Berthier
While engaged in sin, David could not well exhort his subjects to repentance. His example was rather an inducement for them to transgress. (Berthier)
But when they saw his grief, and knew that God had pardoned him, they were no longer tempted to despair. He also watched more carefully over their conduct.
50:16
St. Athanasius
Blood, from death, which I have deserved. (St. Athanasius)
Berthier
That of Urias, and his companions, (Worthington) cries to heaven for vengeance, 2 Kings 11:24. (Haydock) ---Hence the word sanguinibus, is used. (Berthier)
Spare me, and my people.
Calmet
Justice, which has given place to mercy. (Calmet)
Theodoret
The latter word is here used by Symmachus, and justice may have this meaning. (Theodoret)
St. Jerome
Sixtus V reads exaltabit, instead of exultabit, which Septuagint agalliasetai, (Calmet) requires. Hebrew terannen, "shall sing aloud of." Protestants, "shall praise thy justice." (St. Jerome)
Haydock
Extol agrees better with exaltabit, though both have nearly the same sense. (Haydock)
Worthington
God's justice will pardon the penitent, as he has promised. (Worthington)
50:18
Calmet
Sacrifice. If my crime were of such a nature as to be expiated by certain victims, I would surely have offered them: but my heart has offended, and must do penance. (Calmet)
Menochius
The legal victims were not of themselves sufficient to remit sin. (Menochius)
Berthier
Contrition was necessary, Isaias 66:2., and Ezechiel 6:9. (Berthier)
Worthington
The Scripture often prefers internal, before outward sacrifices. This of the heart must precede those of justice, and of praise. (Worthington)
Menochius
The heart must be broken, to make place for love. Compunction is thrice urged. The two first terms in Hebrew are the same, "contrite," (Haydock) broken, or disconcerted. Kateklasthe philon etor. (Homer, Odyssey) (Menochius)
Calmet
The captives might adopt this prayer, Daniel 3:39. (Calmet)
Menochius
External sacrifices are commended in the next verses, as they are good, (Haydock) being instituted by God. (Menochius)
50:20
St. Chrysostom
Deal. These two verses have no necessary connexion with the preceding: they may have been added by some prophet at Babylon, (Calmet) or David foresaw the destruction of the city by the Chaldeans. (St. Chrysostom)
Haydock
He might fear that his sin would draw ruin on the capital, as a much less offence did, and as in all ages, the sins of the rulers have fallen on their subjects, 2 Kings xxiv. (Haydock)
Berthier
Though the place was not destitute of fortifications, (Calmet) he might pray that they might be completed, (Berthier) as they were by Solomon, who built the temple and various walls, so that David might very will add this conclusion, (3 Kings 3:1., and 9:15.; Haydock) alluding to the sacrifices which should be offered in the future temple. (Berthier)
Menochius
He insinuates, that his pardon may prove beneficial to his people, and sues for it to be granted for their sakes. (Menochius)
50:21
Haydock
Justice; works of piety, (Psalm 4:6.) or victims vowed or prescribed by the law; the same which are afterwards styled holocausts (Calmet) by two different terms, hola and calil. (Haydock)
Calmet
The latter includes fruits, etc. (Calmet)
Menochius
While we are in sin, our good works are less acceptable. (Menochius)
50:1
Pertayning not only to Dauid, but also to al penitentes, especially of the new testament.
50:2
2. VVhen Nathan came to Dauid.] As Nathan denouncing to Dauid that our Temporal punishment is due after remission of sinnes. Lord had (vpon his repentance and confession) taken away his sinne, added neuertheles that because he had made the enimies of God to blaspheme, his sonne should dye: so Dauid knowing that more was required then only confession, for that the bond of satisfaction remained after his sinnes were remitted, persisted in penance, praying, lamenting, and beseching God according to his great and mainfold mercies, to take away his iniquitie, albeit the prophet Nathan had now told him, that our Lord had taken away his sinne, because there yet remained temporal paine due for the same. He prayeth also v. 4. that God wil, vvash him more amply, from his iniquitie, and cleanse him from his sinne. Custome of sinne maketh more pronnes to fal againe. For albeit the guilt of mortal sinne be washed and taken away, yet besides temporal punishment that is due, the soule that was so polluted, nedeth to be washed, and cleansed from the euil habite, or pronnes to fal againe, gotten by the former custome, or delectation in sinne.
50:3
My sinnes being very great, nede thy great mercie.
Yea manie sortes of thy mercies: not only remission of the crimes, but also mitigation of the paines due for, the same. Thy merciful grace to be truly sorie, to make some part of satisfaction, to beware hereafter not to fal againe, to geue better example of penance, and of vertuous life, and to perseuer to the end.
50:4
O God thou hast forgeuen me, and taken away my sinnes, as thy prophet hath told me (2. Reg. 12. v. 13.) but my soule so fouly polluted, nedeth yet more washing.
cleanse also the dregges that remaine, and al habites and inclinations to sinne. So our Sauiour afterwards taught. (Ioan. 13. v. 10.) He that is washed nedeth not sauing to wash his feere (il affections and reliques of former sinnes) but is cleane wholy.
50:5
VVhiles I did not know; not consider nor acknowledge my sinnes, I could not be forgeuen, but now I know and acknowledge them:
and I cease not to consider of them with sorow.
50:6
Principally (for so this particle [only] here signifieth) the enormities of my sinnes consist, in that I haue offended thy Diuine Goodnes and Maiestie, the King of the worldes, immortal, inuisible, onlie God, to whom is due al honour and glorie for euer and euer. 1. Tim. 1. v. 17.
Thou which hast promised forgeuenes to al sinners that truly conuert, shal herein be iustified by receiuing me againe to grace:
and ouerthrow thy calumniators, that iudge wickedly of thy proceedings, as if either thy iustice or mercie were peruerted.
50:7
7. I VVas conceiued in iniquities.] An other reason why sinners after remission Cōcupiscence remaineth after original sinne. of al mortal sinnes, neede to be washed, and cleansed, is, because being borne in original sinne, after remission therof, there remaneth concupiscence, that ••riueth against vertue, and inclineth to sinne, from which we must pray, and labour to be more and more washed and cleansed.
I and al are burne in original sinne, the reliques wherof, concupiscence and weakenes incline vs to other sinne•, which we haue added. In regard of which our infirmitie, thy mercie is readie to recal vs, and help vs.
50:8
Besides thou hast also geuen me knowledge of true faith, and right doctrine, which thou euer louest, and art accustomed to reduce, and direct such into the true way of penance.
yea thou hast moreouer shewed to me thinges vncertaine, or vnknowen to manie others, geuen me the gift and spirit of prophecie, to know hidde mysteries, and to euerie one God geueth some particular benefites, which he loueth in him, and is ready of his part to confirme and maintaine the same, that they be not lost.
50:9
Most merciful Lord thou wilt (as I see in the spirit of prophecie) sprinkle me, and al men with thy bloud, from the Crosse, where they shal geue thee vinegre about hyssoppe to drinke. (Ioan. 19.)
by which washing I shal be cleane from sinne, and become in time pure, yea whiter then snow. A figure of this hyssope was obserued in Moyses Law. Num. 19. signifying the liuelie heat of Christs infinite charitie.
50:10
When myn affections shal be cleane purged, I shal take singular great delight to heare of thee,
and al my powres of mind and bodie, which are now afflicted, shal reioyce.
50:11
Leaue of thy cogitation of punishing, to which purpose first take away myn iniquities, •o• otherwise if they remaine, Gods iustice can not but punish them.
50:12
Create in me new grace, wherby my hart shal be pure. So S. Paul calleth a iust soul a new creature. Galat. 6. v. 15.
v In my invvard thoughtes.
50:13
suffer me not so to fal againe, that thy grace depart from me.
50:14
which I had before my fal, of Christ promised of my seede, and alter not the same for my ••n•es. Dauid also and other penitents pray here, that God wil restore vnto them the ioy, which they had in the state of grace, of eternal saluation promised;
confirme & conserue in •e hereafter, a strong, constant, and willing spirite to perseuere.
50:15
No way can a penitent better shew him self gratful to God, for remission of his sinnes, the• by instructing, exhorting, and perswading other sinners to repentance, to leaue their former il wayes, and turne to God.
50:16
From the guilt and punishment of murder, causing Vrias and others with him to be slaine. Other penitents pray to be deliuered from what sinnes soeuer they haue committed, by sheding bloud, or other ••••gs and iniuries; promising to praise Gods iustice, in offering and geuing grace, according 〈…〉 promise to sinners, that they may repent.
50:17
Thou • God first s••rring me vp, opening my lippes, which of my selfe I can not do, then my tongue and 〈…〉 wil praise thee.
50:18
If thou wouldest especially legal sacrifice, I would easily haue offered great store:
but the best of that kind is not sufficient:
50:19
19 Sacrifice] Holie Scriptures make often comparison betwen two kindes of Spiritual sacrifice prefe⸢r⸣ red before external. sacrifices, preferring internal before external, as more gratful to God. And of spiritual sacrifices, this of a contrite spirite is first in order, and maketh the way to the sacrifice of iustice, because iustice presupposeth repentance, and finally succedeth sacrifice of praise, and thankesgeuing.
true contrition of hart pleaseth thee farre better.
50:20
After a penitent hath remission of his owne sinnes, he must pray for the whole Church.
50:21
The Church prospering, her faithful children shal offer
the sacrifice of iustice, rendering to euerie one that is due;
also free offeringes without obligation, k yea holocaustes, which is the chiefest, •ca••es, and like hostes vpon the altar, according to the state of the old law: but in the law of Christ, the most B. Sacrifice by him instituted.
50:1
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 18
… my tongue shall exult in Thy righteousness. O Lord, Thou shalt open my mouth, and my lips shall show forth Thy praise. For if Thou hadst desired sacrifice, I would have given it; Thou wilt not delight in burnt-offerings. The sacrifice [acceptable] to God is a bruised spirit; a broken and a contrite heart God will not despise.”
St John Chrysostom † AD 407 Homilies on Ephesians 4
Not merely merciful, but rich in mercy; as it is said also in another place; “In the multitude of thy mercies.” ( Ps. lxix. 17 .) And again, “Have mercy upon me, according to the multitude of thy tender mercies.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 60
… they too lighted their lamps, yet they were shut out from the bridechamber. And with reason, since the lamps had gone out before the coming of the Bridegroom. On this account we need much oil, and abundant lovingkindness. Hear at least what the Prophet saith, “Have mercy upon me, O God, according to Thy great mercy.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 32
… Nothing is so characteristic of a Christian, as mercy. There is nothing which both unbelievers and all men so admire, as when we are merciful. For oftentimes we are ourselves also in need of this mercy, and say to God “Have mercy upon us, after Thy great goodness.” (
St Jerome † AD 420 The Letters of St. Jerome 122.3
… “the Lord also hath put away thy sin.” He had added murder to adultery; yet bursting into tears he says: “Have mercy upon me, O God, according to thy loving kindness: according unto the multitude of thy tender mercies blot out my transgressions.”
St Jerome † AD 420 Against Jovinianus 2.4
… I have trusted also in the Lord and shall not slide. Examine me, O Lord, and prove me; try my reins and my heart,” even he was afterwards tempted by the devil; and repenting of his sin said,
St Augustine of Hippo † AD 430 The Confessions 10.4
… Let them breathe freely at the one, and sigh over the other; and let hymns and tears ascend into Thy sight out of the fraternal hearts—Thy censers. And do Thou, O Lord, who takest delight in the incense of Thy holy temple, have mercy upon me according to Thy great mercy,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.6
6. Hear therefore these words, and say thou with him: “Have pity upon me, O God, after Thy great mercy” (
50:2
St Ambrose of Milan † AD 397 Concerning Repentance 1.1.4
4. What can show more pride than this, since the Scripture says: “No one is free from sin, not even an infant of a day old;” and David cries out: “Cleanse me from my sin.”
St Ambrose of Milan † AD 397 Concerning Repentance 1.8
… Isaiah says: “O wretched that I am, and pricked to the heart; for that being a man, and having unclean lips, I dwell also in the midst of a people having unclean lips,” and do you say, “I am clean,” when, as it is written, not even an infant of a day old is pure? David says, “And cleanse me from my sin,”
St Jerome † AD 420 The Letters of St. Jerome 122.3
… “Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me. Against thee, thee only have I sinned”—as a king he had no one to fear but God—“and done this evil in thy sight; that thou mightest be justified when thou speakest and be clear when thou judgest.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.7
7. “More and more wash me from mine unrighteousness” (
50:3
St Augustine of Hippo † AD 430 City of God 15.20
… And in that haircloth there was a reminder of sins, because the goats were to be set on the left hand of the Judge; and therefore, when we confess our sins, we prostrate ourselves in haircloth, as if we were saying what is written in the psalm, “My sin is ever before me.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 35.4
… Explain, O Apostle; give none occasion to evil works by the obscurity of thy words. Tell us what thou dost mean by, “let them be rich in good works.” Let them hear and understand; let them not be suffered to excuse themselves; but rather let them begin to accuse themselves, and to say what we have just heard in the Psalm, “For I acknowledge my sin.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 9.7
… Pray God to look upon thee, and to turn His face away from thy sins; “Turn away Thy face from my sins.” But whereby dost thou merit that He should turn away His face from thy sins, if thou turn not away thine own face from thy sins? For the same voice saith in the Psalm: “For I acknowledge mine iniquity, and my sin is ever before me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.16
… So too is God a Judge. “Turn Thou Thy face from my sins.” But thou thyself, if thou wouldest have God turn “His face” from them, turn not thine own face from them. Observe how he proposes this to God in that very Psalm: “I acknowledge,” he says, “my transgression, and my sin is ever before me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.8
8. “For mine iniquity I acknowledge, and my delinquency is before me ever” (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.29
Hence David, when he prayed, saying, Turn away thine eyes from my sins (
50:4
Tertullian † AD 220 On Modesty 21
… What, moreover, used (the Spirit) to teach? That there must be no communicating with the works of darkness. Observe what He bids. Who, moreover, was able to forgive sins? This is His alone prerogative: for “who remitteth sins but God alone?” and, of course, (who but He can remit) mortal sins, such as have been committed against Himself,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.2
… Let us not call Him good, if He merit not the title; and if He merit not this by works, by acts of lovingkindness, let Him waive the right He enjoys by virtue of His nature, and be submitted to our judgment. He Who is to judge us disdains not to be brought to judgment, that He may be “justified in His saying, and clear when He is judged.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.8
95. Our adversaries’ question, then, falls flat, because they cannot judge Christ—or rather, because He is clear, when He is judged.
St Ambrose of Milan † AD 397 Concerning Repentance 2.3
… For he who has sinned against heaven has sinned either against the kingdom of heaven, or against his own soul, which is a sin unto death, and against God, to Whom alone is said: “Against Thee only have I sinned, and done evil before Thee.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 37
Wherefore He subjoined, “And wisdom is justified of her children;” that is, though ye be not persuaded, yet with me after this ye cannot find fault. As the prophet saith touching the Father, “That Thou mightest be justified in Thy sayings.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 6
… And after showing this clearly from what was said before, he next introduces the Prophet also as giving his approval to these things, and saying, “that Thou mightest be justified in Thy sayings, and clear when Thou art judged.” (
St John Chrysostom † AD 407 Homilies on Ephesians 13
… If therefore we also before the terrible Tribunal shall be able to appear righteous one towards another, we may meet with some lovingkindness. Toward God indeed it is impossible we should appear so, whatever we may have to show. For everywhere He overcometh in what is righteous, as the Prophet
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 56
… And the Prophet knowing this saith, “That Thou mightest be justified when Thou speakest, and be clear when Thou art judged.” (
St Jerome † AD 420 The Letters of St. Jerome 22.12
… and yet as he walked upon his housetop he was fascinated by Bathsheba’s nudity, and added murder to adultery. Notice here how, even in his own house, a man cannot use his eyes without danger. Then repenting, he says to the Lord: “Against thee, thee only, have I sinned and done this evil in Thy sight.”
St Jerome † AD 420 The Letters of St. Jerome 77.4
… And then, turning his eyes to that God whom he had so deeply offended, he cried with a lamentable voice: “Against thee, thee only, have I sinned, and done this evil in thy sight,” and “Restore unto me the joy of thy salvation and uphold me with thy free spirit.”
St Jerome † AD 420 Against Jovinianus 2.10
… You must either deny that you are a sinner if you are not to be in danger of Gehenna: or, if you are a sinner you will be sent to hell for even a light offence: “The mouth that lieth,” says one, “kills the soul.” I suspect that you, like other men, have occasionally told a lie: for all men are liars, that God alone may be true,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.9
9. “Against Thee alone have I sinned, and before Thee an evil thing have I done” (
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.19
This also should be recognised, that it is usual in the Scriptures for some things that ought to be considered as effects to be stated in a causal sense , as, Against Thee, Thee only, have I sinned and done this evil in Thy sight, that Thou mightest be justified when Thou speakest, and prevail when Thou judgest
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 16
… because “to him that seeketh,” says the Scripture, “it shall be given, and to him that knocketh it shall be opened.” Let us cleanse our house with spiritual cleanliness, that every secret and hidden place of our breast, truly enlightened by the light of the Gospel, may say, “Against Thee only have I sinned, and done this great evil in Thy sight.”
50:5
Origen † AD 254 Origen Against Celsus 7.50
… But the prophets, who have given some wise suggestions on the subject of things produced by generation, tell us that a sacrifice for sin was offered even for new-born infants, as not being free from sin. They say, “I was shapen in iniquity, and in sin did my mother conceive me;”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.55
In Job: “For who is pure from filth? Not one; even if his life be of one day on the earth.” Also in the fiftieth Psalm: “Behold, I was conceived in iniquities, and in sins hath my mother conceived me.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 38
… and worship the manger through which thou, being without sense, wast fed by the Word. Know as Isaiah bids thee, thine Owner, like the ox, and like the ass thy Master’s crib;
St Ambrose of Milan † AD 397 Concerning Repentance 1.3
… He received a stainless body, which not only no sins polluted, but which neither the generation nor the conception had been stained by any admixture of defilement. For we men are all born under sin, and our very origin is in evil, as we read in the words of David: “For lo, I was conceived in wickedness, and in sin did my mother bring me forth.”
St Jerome † AD 420 The Letters of St. Jerome 133.2
… “Behold, I was shapen in iniquity and in sin did my mother conceive me;”
St Jerome † AD 420 The Letters of St. Jerome 147.9
… and although you may have been born blind from the womb and although your mother may have conceived you in sin, he will purge you with hyssop and you shall be clean, he will wash you and you shall be whiter than snow.
St Jerome † AD 420 Against Jovinianus 2.2
… But we, according to the Epistle of James, “all stumble in many things,” and “no one is pure from sin, no not if his life be but a day long.” For who will boast “that he has a clean heart? or who will be sure that he is pure from sin?” And we are held guilty after the similitude of Adam’s transgression. Hence David says,
St Jerome † AD 420 Against the Pelagians 1.28
… Cyprian, in the fifty-fourth heading of the third book, lays it down that no one is free from stain and without sin, and he immediately gives proofs, among them the passage in Job, “Who is cleansed from uncleanness? Not he who has lived but one day upon the earth.”
St Augustine of Hippo † AD 430 The Confessions 1.7
… inasmuch as, in the darkness of my forgetfulness, it is like to that which I passed in my mother’s womb. But if “I was shapen in iniquity, and in sin did my mother conceive me,”
St Augustine of Hippo † AD 430 The Enchiridion 46
… For the sins committed afterwards can be cured by penitence, as we see is the case after baptism. And therefore the new birth would not have been appointed only that the first birth was sinful, so sinful that even one who was legitimately born in wedlock says: “I was shapen in iniquities, and in sins did my mother conceive me.”
St Augustine of Hippo † AD 430 Of Holy Virginity 37
… To these cry out, let these hear Thee, in that Thou art “meek and lowly of heart.” Let these, by how much they are great, by so much humble themselves in all things, that they may find grace before Thee. They are just: but they are not, are they, such as Thou, justifying the ungodly? They are chaste: but them in sins their mothers nurtured in their wombs.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.102
… Do you not hear the words of Scripture saying, "No one is clean from sin in Thy sight, not even the infant whose life is but of a single day upon the earth?" For whence else is it that one hastens even with infants to seek remission of their sins? Do you not hear the words of another Scripture, "In sin did my mother conceive me?"
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.34
… “Behold, I was shapen in iniquity; and in sin did my mother conceive me!”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 3.13
… and none of us is pure from uncleanness, even if his life should be but of one day. For who shall boast that he has a clean heart? Or who shall be confident that he is pure from sins? We are held guilty according to the likeness of Adam’s transgression. Accordingly David also says: ‘Behold, I was shapen in iniquity; and in sin did my mother conceive me.’”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.29
… Some there were who said, “I was shapen in iniquity, and in sin did my mother conceive me;”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.47
… “We men are all of us born in sin; our very origin is in sin; as you may read when David says, ‘Behold, I was shapen in iniquity, and in sin did my mother conceive me.’
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 2.50
… or how God “visits the sins of the fathers upon the children;” or how it is written in the Psalm, “I was shapen in iniquity, and in sin did my mother conceive me;”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.4
… apostle crying, ‘Know ye not that your body is the temple of the Holy Ghost in you?’ and believe that the good God is the Creator of bodies, because the temple of the Holy Ghost cannot be the work of the prince of darkness.” It says to the Pelagians, “The infant that you look upon ‘was conceived in iniquity, and in sin its mother nourished it in the womb.’
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.27
… and in sins hath my mother nourished me in the womb.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.29
… but He who is free from sin is free also from this kind of conception.” Also writing against the Novatians he says: “All of us men are born under sin. And our very origin is in corruption, as you have it read in the words of David,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 93.1
1. The medicine for all the wounds of the soul, and the one propitiation for the offences of men, is to believe on Christ; nor can any one be cleansed at all, whether from original sin which he derived from Adam,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.10
10. “For, behold, in iniquities I was conceived” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 143.4
… And how was not He one of the “dead of the world”? “The dead of the world” are those who have died of their own desert, receiving the reward of iniquity, deriving death from the sin transmissed to them; according as it is said, “For I was conceived in iniquity.”
John Cassian † AD 435 The Conferences of John Cassian 20.7
… to which, as I think, a fair and pertinent reply has been given. But what you have said as to the remembrance of sins is sufficiently useful and needful to men who are still doing penance, that they may with constant smiting of the breast say: “For I acknowledge my wickedness: and my sin is ever before me;” and this too: “And I will think for my sin.”
John Cassian † AD 435 The Conferences of John Cassian 20.8
… “I acknowledge mine iniquity, and my sin is ever before me. Against Thee only have I sinned, and have done evil before Thee;”
50:6
St John Chrysostom † AD 407 Homilies on First Corinthians 44
… (although there be no fault in that kind of sympathy;) how much more those whom evil habit holds in subjection. Wherefore I say that manifold as his wisdom may be, he hath not his mind awake. For what can be wiser than David, the man who said, “The dark and the hidden things of Thy wisdom Thou hast made known unto me?” (
St Augustine of Hippo † AD 430 The Confessions 10.1
… Other things of this life ought the less to be sorrowed for, the more they are sorrowed for; and ought the more to be sorrowed for, the less men do sorrow for them. For behold, “Thou desirest truth,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.11
11. “For, behold, truth Thou hast loved: uncertain and hidden things of Thy wisdom, Thou hast manifested to me” (
50:7
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.1
1. Rejoice, ye heavens, and let the earth be glad , for those who are to be sprinkled with hyssop, and cleansed with the spiritual
St Augustine of Hippo † AD 430 On Christian Doctrine 2.16
… Many, again, by reason of their ignorance of hyssop, not knowing the virtue it has in cleansing the lungs, nor the power it is said to have of piercing rocks with its roots, although it is a small and insignificant plant, cannot make out why it is said, “Purge me with hyssop, and I shall be clean.”
St Augustine of Hippo † AD 430 On Christian Doctrine 2.41
… “Purge me with hyssop,” the psalmist says,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 4
… Jesus comes, and what says he? “Behold the Lamb of God!” If to be innocent is to be a lamb, then John was a lamb, for was not he innocent? But who is innocent? To what extent innocent? All come from that branch and shoot, concerning which David sings, even with groanings, “Behold, I was shapen in iniquity; and in sin did my mother conceive me.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 119.4
… But the hyssop, whereon they placed the sponge filled with vinegar, being a lowly herb, and purging the heart, we fitly take for the humility of Christ Himself; which they thus enclosed, and imagined they had completely ensnared. Hence we have it said in the psalm, “Thou shalt purge me with hyssop, and I shall be cleansed.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.12
12. “Thou shalt sprinkle me,” he saith, “with hyssop, and I shall be cleansed” (
50:8
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… If there be beam or mote, let us purge it away, that we may be able to see those of others also. Let us be enlightened in our ears; let us be enlightened in our tongue, that we may hearken what the Lord God will speak, and that He may cause us to hear His lovingkindness in the morning, and that we may be made to hear of joy and gladness,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 2.22
… where there will be not a thought of dissensions, and obstinate contention. Be meek to hear the word, that so thou mayest understand. Perhaps thou mayest soon have to say, “Thou wilt make me hear of joy and gladness, and my bones shall rejoice;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 57.3
3. Therefore, as the Apostle James saith, “Let every man be swift to hear, slow to speak.” As it is also said by another man of God, “Thou wilt make me to hear joy and gladness; and the bones Thou hast humbled will rejoice.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 57.6
… for in many things we offend all.” “I have washed my feet; how shall I defile them?” But see, I rise and open. Christ, wash them. “Forgive us our debts,” because our love is not altogether extinguished: for “we also forgive our debtors.” When we listen to Thee, the bones which have been humbled rejoice with Thee in the heavenly places.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 39.4
… that I imposed on myself the necessity of silence: for I had spoken thus, “I will take heed to my ways, that I may not sin with my tongue.” Whilst I was too much afraid of saying anything wrong, I kept silence from all that is good. For whence could I say good things, except that I heard them? “It is Thou that shalt make me to hear of joy and gladness.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.13
13. But where is humility from hyssop? Hear what followeth: “To my hearing Thou shall give exultation and gladness, and bones humbled shall exult” (
50:9
St Hilary of Poitiers † AD 367 Homilies on the Psalms 53.3
… Ziphims mean what we call sprinklings of the face; these were called in Hebrew Ziphims . Now, by the Law, sprinkling was a cleansing from sins; it purified the people through faith by the sprinkling of blood, of which this same blessed David thus speaks: Thou shalt sprinkle me with hyssop and I shall be cleansed
St Basil the Great † AD 379 De Spiritu Sancto 15
… buried with him in baptism.” And there is, as it were, a cleansing of the soul from the filth that has grown on it from the carnal mind, as it is written, “Thou shalt wash me, and I shall be whiter than snow.”
St Ambrose of Milan † AD 397 On the Mysteries 7
34. After this white robes were given to you as a sign that you were putting off the covering of sins, and putting on the chaste veil of innocence, of which the prophet said: “Thou shalt sprinkle me with hyssop and I shall be cleansed, Thou shalt wash me and I shall be made whiter than snow.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 63.2
… Now in order that ye may not sin, with whom ought ye to be angry but with yourselves? For what is a penitent man, but a man who is angry with himself? That he may obtain pardon, he exacts punishment from himself; and so with good right says to God, “Turn Thine eyes from my sins, for I acknowledge my sin.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 1.6
… Because if thou tell not God what thou art, God condemneth what He shall find in thee. Wouldest thou not that He condemn thee? Condemn thou. Wouldest thou that He forgive? do thou acknowledge, that thou mayest be able to say unto God, “Turn Thy face from my sins.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 9.7
… and dost thou not fear the eyes of Him whom no man can deceive? thou not fear the presence of Him who cannot be turned away from thee? Pray God to look upon thee, and to turn His face away from thy sins; “Turn away Thy face from my sins.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.16
… but do not thou hold back. Turn thou thyself to the punishment of thine offences: for unpunished offences cannot be: punishment therefore must be executed either by thyself, or by Him: do thou then plead guilty, that He may reprieve thee. Consider an instance in that penitential Psalm: “Hide Thy face from my sins.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.14
14. “Turn Thou away Thy face from my sins, and all mine iniquities blot out” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.19
… for the flesh is not diverse, but the sound. In the same manner, then, as the speech which is made by the tongue is called a tongue; so also the iniquity which is made by blood is called blood. Heeding, then, his many iniquities, as in the expression above,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 75.2
… for if He knoweth, He is not unobservant. It is better therefore that He be unobservant than known. For what is that same being unobservant, but not knowing? What is, not to know? Not to animadvert. For even as the act of one avenging animadversion is wont to be spoken of. Here one praying that He be unobservant: “Turn away Thy face from my sins.”
50:10
St Hippolytus † AD 235 The Discourse on the Holy Theophany 9
… by whom creation consists, and all things have life; who also wrought mightily in the prophets, and descended in flight upon Christ. This is the Spirit that was given to the apostles in the form of fiery tongues. This is the Spirit that David sought when he said, “Create in me a clean heart, O God, and renew a right spirit within me.”
Origen † AD 254 Origen Against Celsus 7.33
… Wherefore it is said, “Blessed are the pure in heart, for they shall see God.” But as the strength of our will is not sufficient to procure the perfectly pure heart, and as we need that God should create it, he therefore who prays as he ought, offers this petition to God, “Create in me a clean heart, O God.”
Origen † AD 254 Origen Against Celsus 7.45
… “Ye are not in the flesh, but in the Spirit, if the Spirit of God dwelleth in you.” He says also that we look upon nothing that is pure, although our endeavour is to keep even our thoughts free from all defilement of sin, and although in prayer we say, “Create in me a clean heart, O God, and renew a right spirit within me,”
Origen † AD 254 Origen's Commentary on Matthew 13.2
… David accordingly asks to be established by a free spirit, and that a right spirit be renewed in his inward parts.
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 48
… For knowing this, the Prophet says, as if interpreting himself, ‘Make me a clean heart, O God
St Basil the Great † AD 379 De Spiritu Sancto 9
… First of all we ask, who on hearing the titles of the Spirit is not lifted up in soul, who does not raise his conception to the supreme nature? It is called “Spirit of God,” “Spirit of truth which proceedeth from the Father,” “right Spirit,”
St Basil the Great † AD 379 De Spiritu Sancto 19
… He is called good, as the Father is good, and He who was begotten of the Good is good, and to the Spirit His goodness is essence. He is called upright,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… I find also the heart and inward parts deemed worthy of honour. David convinces me of this, when he prays that a clean heart may be created in him, and a right spirit renewed in his inward parts;
St John Chrysostom † AD 407 Homilies on Second Corinthians 7
… Also the working as He willeth showeth His authority and lordship. This transformeth us. This suffereth not to be conformed to this world; for such is the creation of which This is the Author. For as he saith, “Created in Christ Jesus,” ( Ephes. ii. 10 .) so saith he, “Create in me a clean heart, O God, and renew a right spirit in my inward parts.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 6
… But these things are trifling and ridiculous, the toys of children. It is not the filth of the body, but the impurity of the soul, to which God is averse. For He says, “Blessed are the pure”—does He say in body? No—“in heart: for they shall see God.” ( Matt. v. 8 .) And what says the Prophet: “Create in me a clean heart, O God.” (
St John Chrysostom † AD 407 Homilies on Titus 3
Moral . What then is unclean? Sin, malice, covetousness, wickedness. As it is written: “Wash you, make you clean, put away the evil of your doings.” ( Isa. i. 16 .) “Create in me a clean heart, O God.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 2
… Perhaps too, neither in respect of the soul. For this name [soul] doth not seem to me to be significative of the substance thereof, but of breathing. For one may see that the same [thing] is called both Soul and Heart and Mind: for, saith he, “Create in me a clean heart, O God” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 12
… but the other is generated from within, wherefore also we wash it off with difficulty, and cleanse ourselves from it. “For from the heart” (it is said) “proceed evil thoughts, fornications, adulteries, thefts, false witnesses.” ( Matt. xv. 19 .) Wherefore also the Prophet said, “Create in me a clean heart, O God.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 166.26
… For to create signifies either as much or, probably, more than to form [ fingere ]; nevertheless it is written, “Create in me a clean heart, O God,”
St Augustine of Hippo † AD 430 The Enchiridion 31
… works, which God hath before ordained that we should walk in them.” We shall be made truly free, then, when God fashions us, that is, forms and creates us anew, not as men—for He has done that already—but as good men, which His grace is now doing, that we may be a new creation in Christ Jesus, according as it is said: “Create in me a clean heart, O God.”
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 19
… Hence that following passage which is so admirable: "Though our outward man perish, our inward man is renewed day by day." Hear, too, the prophet singing, "Create in me a clean heart, O God, and renew a right spirit within me."
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.29
… Some there were who said, “I was shapen in iniquity, and in sin did my mother conceive me;” and, “There is no rest in my bones, by reason of my sins;” and, “Create in me a clean heart, O God; and renew a right spirit in my inward parts;”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.6
… Shall we deny that he belongs to the new testament who says, “Create in me a clean heart, O God; and renew a right spirit within me”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 25.17
… Why sayest thou this? “They are fallen, all they that work iniquity.” Where are they fallen? In their very pride. “They were driven out, and they could not stand.” If, then, pride drove them out who were not able to stand, humility sends them in who can stand for ever. For this reason, moreover, he who said, “The bones that were brought low shall rejoice,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.15
15. “A clean heart create in me, O God” (
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 2.21
… the word “creates” being used instead of “sends down,” or appoints; and thunder in another figure implying the preaching of the Gospel. Again he that says, “Create in me a clean heart, O God,”
50:11
Origen † AD 254 Origen De Principiis 1.3.2
2. Now, what the Holy Spirit is, we are taught in many passages of Scripture, as by David in the fifty-first Psalm , when he says, “And take not Thy Holy Spirit from me;”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.12
… and through Him David prayed to the Father, saying, ‘Take not Thy Holy Spirit from me
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.28
… And as for Samuel and David, we have it plainly in the Books of the Kingdoms, how by the Holy Ghost they prophesied themselves, and were rulers of the prophets;—and Samuel was called the Seer ; and David says distinctly, The Spirit of the Lord spake by me , and in the Psalms, And take not thy Holy Spirit from me
St Ambrose of Milan † AD 397 On the Holy Spirit 1.4
… so, too, the Holy Spirit is one, who energized in the prophets, was breathed upon the apostles, and was joined to the Father and the Son in the sacrament of baptism. For David says of Him: “And take not Thy Holy Spirit from me.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.29
… Some there were who said, “I was shapen in iniquity, and in sin did my mother conceive me;” and, “There is no rest in my bones, by reason of my sins;” and, “Create in me a clean heart, O God; and renew a right spirit in my inward parts;” and, “Stablish me with Thy directing Spirit;” and, “Take not Thy Holy Spirit from me.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 12.13
… for that which he desires God to forgive, he himself acknowledges, and he comes to the light; to which he is thankful for showing him what he should hate in himself. He says to God, “Turn away Thy face from my sins:” yet with what countenance says it, unless he adds, “For I acknowledge mine iniquity, and my sin is ever before me?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.16
… Now, to assail thy fever, ye are two, thou and the Physician. For the reason that there cannot be confession of sin and punishment of sin in a man of himself: when one is angry with himself, and is displeasing to himself, then it is not without the gift of the Holy Spirit, nor doth he say, Thy Holy Spirit give to me, but, “Take not away from me.”
50:12
St Ignatius of Antioch † AD 108 Epistle to the Philadelphians: Shorter and Longer Versions 5
… For as the false prophets and the false apostles drew [to themselves] one and the same wicked, deceitful, and seducing spirit; so also did the prophets and the apostles receive from God, through Jesus Christ, one and the same Holy Spirit, who is good, and sovereign,
St Irenaeus of Lyons † AD 202 Against Heresies 3.17.2
2. This Spirit did David ask for the human race, saying, “And stablish me with Thine all-governing Spirit;”
Tertullian † AD 220 A Treatise on the Soul 15
… For, when one reads of God as being “the searcher and witness of the heart;” when His prophet is reproved by His discovering to him the secrets of the heart; when God Himself anticipates in His people the thoughts of their heart, “Why think ye evil in your hearts?” when David prays “Create in me a clean heart, O God,”
Tertullian † AD 220 On Prayer 12
Nor merely from anger, but altogether from all perturbation of mind, ought the exercise of prayer to be free, uttered from a spirit such as the Spirit unto whom it is sent. For a defiled spirit cannot be acknowledged by a holy Spirit, nor a sad by a joyful, nor a fettered by a free.
Origen † AD 254 Origen's Commentary on Matthew 13.2
… and that John, separately, “was filled with the Holy Ghost even from his mother’s womb,” and separately, “came before Christ in the spirit and power of Elijah.” For it is possible for several spirits not only worse, but also better, to be in the same man. David accordingly asks to be established by a free spirit,
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.19
… on the other hand that the single word ‘He created’ does not simply denote the essence and mode of generation, David shews in the Psalm, ‘This shall be written for another generation, and the people that is created shall praise the Lord ;’ and again, ‘Create in me a clean heart, O God
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 48
… For knowing this, the Prophet says, as if interpreting himself, ‘Make me a clean heart, O God ,’ lest filthy thoughts trouble me. David again, ‘And stablish me with Thy free spirit
St Basil the Great † AD 379 De Spiritu Sancto 9
… First of all we ask, who on hearing the titles of the Spirit is not lifted up in soul, who does not raise his conception to the supreme nature? It is called “Spirit of God,” “Spirit of truth which proceedeth from the Father,” “right Spirit,” “a leading Spirit.”
St Basil the Great † AD 379 De Spiritu Sancto 19
… He is called Paraclete, like the Only begotten, as He Himself says, “I will ask the Father, and He will give you another comforter.” Thus names are borne by the Spirit in common with the Father and the Son, and He gets these titles from His natural and close relationship. From what other source could they be derived? Again He is called royal,
St Basil the Great † AD 379 The Letters 251.4
… Who could be so rash as to reject the Lord’s commandment, and boldly devise an order of his own for the Names? But I do not call the Spirit, Who is ranked with Father and Son, a creature. I do not dare to call slavish that which is royal.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.5
… He is also called the Spirit of grace, as when he says again, And hath done despite to the Spirit of grace . And by many other such-like titles is He named. And thou heardest plainly in the foregoing Lecture, that in the Psalms He is called at one time the good Spirit , and at another the princely Spirit
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… and The Spirit of the Lord descended and led them; and The spirit of Knowledge filling Bezaleel, the Master-builder of the Tabernacle; and, The Spirit provoking to anger; and the Spirit carrying away Elias in a chariot, and sought in double measure by Elissæus; and David led and strengthened by the Good and Princely Spirit.
St Gregory of Nyssa † AD 395 Against Eunomius 2.2
… for none of Its properties are such as to be cast away. And if there is anything whatsoever blessed, unsullied, true and good, associated with Him and in Him, we see of necessity that the good and holy Spirit must belong to Him , not by way of accretion. That Spirit is indisputably a princely Spirit
St Gregory of Nyssa † AD 395 Against Eunomius 2.14
… so far does the term “all things” extend. But of the Holy Spirit, as being above the nature of things that have come into being, Paul said not a word in his enumeration of existing things, not indicating to us by his words either His subordination or His coming into being; but just as the prophet calls the Holy Spirit “good,” and “right,” and “guiding
St Jerome † AD 420 Against Jovinianus 2.2
… Or Christ with Belial?” As day is distinct from night, so righteousness and unrighteousness, sin and good works, Christ and Antichrist cannot blend. If we give Christ a lodging-place in our hearts, we banish the devil from thence. If we sin and the devil enter through the gate of sin, Christ will immediately withdraw. Hence David after sinning says:
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 2.29
… Some there were who said, “I was shapen in iniquity, and in sin did my mother conceive me;” and, “There is no rest in my bones, by reason of my sins;” and, “Create in me a clean heart, O God; and renew a right spirit in my inward parts;” and, “Stablish me with Thy directing Spirit;”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 20
… For of these he says, “We are His workmanship, created in Christ Jesus unto good works.” Now he does not here speak of that creation which made us human beings, but of that in reference to which one said who was already in full manhood, “Create in me a clean heart, O God;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.17
17. “Give back to me the exultation of Thy salvation” (
John Cassian † AD 435 The Conferences of John Cassian 13.9
… “Wash thine heart of iniquity, O Jerusalem, that thou mayest be saved,” and what is it that the prophet asks for from the Lord, when he says “Create in me a clean heart, O God,” and again: “Thou shalt wash me, and I shall be whiter than snow?”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Callistus 2.6
… “Shall he who falls not also rise again? and shall he who turns away not return?” And in another passage the Lord says: “I desire not the death of the sinner, but that he may turn, and live.” And the prophet David, on his repentance, said: “Restore unto me the joy of Thy salvation, and uphold me with Thy free Spirit.”
50:13
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.16
… As long as he was playing the harp, then it used to come. For had it been with him always, it would not have allowed him to sin with the wife of Uriah. For when he was praying about his sins, and was confessing his offences before God, he said thus:— Take not Thy holy spirit from me .
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 48
… Giving then this and the like advice, say with regard to those who are slow to obey the truth, ‘I will teach Thy ways unto the wicked,’ and, confident in the Lord that you will persuade them to desist from such wickedness, sing ‘and sinners shall be converted unto Thee
St Jerome † AD 420 The Letters of St. Jerome 122.3
… “I will teach transgressors thy ways; and sinners shall be converted unto thee.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 104.12
… For in Holy Scripture we read both of ways and of a way,—of ways, e.g. in the words, “I will teach transgressors Thy ways, and sinners shall be converted unto Thee;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.18
18. But see what he annexeth: “With Principal Spirit,” he saith, “confirm Thou me.” Wherein “confirm”? Because Thou hast pardoned me, because I am secure, that what Thou hast forgiven is not to be ascribed, on this being made secure and with this grace confirmed, therefore I am not ungrateful. But I shall do what? “I would teach unrighteous men Thy ways” (
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Callistus 2.6
… For he taught when he said: “I will teach transgressors Thy ways, and sinners shall be converted unto Thee.”
50:14
St Gregory of Nyssa † AD 395 Against Eunomius 2.14
… so far does the term “all things” extend. But of the Holy Spirit, as being above the nature of things that have come into being, Paul said not a word in his enumeration of existing things, not indicating to us by his words either His subordination or His coming into being; but just as the prophet calls the Holy Spirit “good,” and “right,” and “guiding
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.19
19. “Deliver me from bloods, O God, God of my health” (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.121
… nay sometimes, by force of disgust, is compelled to dispose of some things with accompanying guilt. Why should I say more? Overcome by its own weight, it sweats blood. For, unless sin were reckoned under the name of blood, the Psalmist would not say, Deliver me from blood guiltiness (
50:15
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 2.20
… For what is to prepare the heart and to open the mouth, but to prepare the will? And yet in the same scriptures is read, “The will is prepared by the Lord,” and, “Thou shalt open my lips, and my mouth shall show forth Thy praise.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.20
20. “O Lord, my lips Thou shalt open, and my mouth shall tell of Thy praise” (
Pope St Leo I the Great † AD 461 Sermons 58
… that by the pastor’s mouth things may be proclaimed which are useful to the ears of his holy flock. For when the Lord , the Giver of all good things, says: “open thy mouth, and I will fill it ,” we dare likewise to reply in the prophet’s words: “ Lord , Thou shalt open my lips, and my mouth shall shew forth Thy praise
50:16
St John Chrysostom † AD 407 Homilies on Philippians 5
… The defense is threefold, and fourfold, yea manifold, for humanity is the cause of all good; and that you may learn this, listen to the prophet, saying, “Hadst thou desired sacrifice, I would have given it: Thou wilt not delight in burnt offerings. The sacrifice for God is a broken spirit, a broken and a contrite heart God will not despise.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
… Not only from their being “oftentimes” [offered] (he means) is it manifest that they are weak, and that they effected nothing; but also from God’s not accepting them, as being unprofitable and useless. And in another place it is said, “If Thou hadst desired sacrifice I would have given it.” (
St Augustine of Hippo † AD 430 City of God 10.5
… Hence that penitent in the psalm, or it may be the Psalmist himself, entreating God to be merciful to his sins, says, “If Thou desiredst sacrifice, I would give it: Thou delightest not in whole burnt-offerings. The sacrifice of God is a broken heart: a heart contrite and humble God will not despise.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.15
… “I will not reprove thee because of thy sacrifices.” What then: Dost Thou not accept my sacrifices? “But thy holocausts are always in My sight” ( ver. 9 ). Certain holocausts concerning which it is said in another Psalm, “If Thou hadst desired sacrifice, I would surely have given, with holocausts Thou wilt not be delighted:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.21
21. “Because if Thou hadst willed sacrifice, I would have given it surely” (
50:17
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 52
… and that will please Him more than a young bullock that hath horns and hoofs. Let the poor see it, and be glad.” And again he saith, “Offer unto God the sacrifice of praise, and pay thy vows unto the Most High. And call upon Me in the day of thy trouble: I will deliver thee, and thou shalt glorify Me.” For “the sacrifice of God is a broken spirit.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.17.1
… and [by this declaration] he prophesies the new covenant at the same time. Still clearer, too, does he speak of these things in the fiftieth Psalm: “For if Thou hadst desired sacrifice, then would I have given it: Thou wilt not delight in burnt-offerings. The sacrifice of God is a broken spirit; a broken and contrite heart the Lord will not despise.”
Tertullian † AD 220 An Answer to the Jews 5
… bring to God the sacrifices of His name: take up victims and enter into His courts.” For that it is not by earthly sacrifices, but by spiritual, that offering is to be made to God, we thus read, as it is written, An heart contribulate and humbled is a victim for God;”
Tertullian † AD 220 On Fasting 3
… certain that God willed that whereof He nilled the contrary, and confident enough that the care of continence will be pleasing to Him by whom I should have understood that the crime of in continence had been condemned. Further: since He Himself both commands fasting, and calls “a soul
St Cyprian of Carthage † AD 258 On the Mortality 11
… a contrite and humbled heart God does not despise;”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.7
In Solomon: “The furnace proveth the vessels of the potter, and the trial of tribulation righteous men.” Also in the fiftieth Psalm: “The sacrifice to God is a contrite spirit; a contrite and humbled heart God will not despise.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 41.14
… “Let Him kiss me with the kisses of His mouth.” For by His kisses she wished gradually to quench the burning of that long desire, which had grown with looking for the coming of the Lord, and to satisfy her thirst by this gift. And so the holy prophet says: “Thou shalt open my mouth, and it shall declare Thy praise.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 15
… one is humble in his own measure, another with all excess of lowliness. It is this last lowliness of mind which that blessed prophet commends, picturing to us the temper that is not merely subdued, but utterly broken, when he saith, “The sacrifice for God is a contrite spirit, a contrite and an humble heart God will not despise.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 47
… It is a golden altar, and a spiritual place of sacrifice; “For a contrite spirit is a sacrifice to God.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 62
Again, I will ask you another thing also. Which is higher? He who acts as a priest to God and offers sacrifice? or he who is somewhere far removed from confidence towards Him? And what manner of sacrifice doth the lowly man offer? one may say. Hear David saying, “The sacrifice of God is a contrite spirit; a contrite and humbled heart God will not despise.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 20
… For the law of this sacrifice is new, and so the sort of fire is a marvellous one. For it needeth no wood or matter under it; but our fire liveth of itself, and doth not burn up the victim, but rather quickeneth it. This was the sacrifice that God sought of old. Wherefore the Prophet saith, “The sacrifice of God is a broken spirit.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… 4 .) I were desirous to see that heart even after its dissolution, which burned at each one that was lost, which travailed a second time with the children that had proved abortions ( Gal. iv. 19 ), which saw God, (“for the pure in heart,” He says, “shall see God,”) ( Matt. v. 8 ) which became a Sacrifice, (“for a sacrifice to God is a contrite heart,”) (
St John Chrysostom † AD 407 Homilies on First Corinthians 1
[4.] But how shall a man find grace with God? How else, except by lowliness of mind? “For God, “saith one, (St. Jas. iv. 6 .) “resisteth the proud, but giveth grace unto the humble; and, (
St John Chrysostom † AD 407 Homilies on Second Corinthians 4
… as one who had lost a beloved son might mourn. “Rend,” saith he, “your hearts, and not your garments.” ( Joel ii. 13 .) That which is rent will not lift itself on high; that which hath been broken cannot rise up again. Hence one saith, “Rend,” and another, “a broken and a con trite heart God will not despise.” (
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 1
… But he who knows not these things, is lifted up. For pride anoints him unto arrogance. For tell me, whence is it that they who make war upon the Church say that they know God? Is it not from arrogance? See into what a precipice it plunges them, not to know the Lord! For if God loveth a contrite spirit (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 9
Other things too must be added to humbleness of mind if it be such as the blessed David knew, when he said, “A broken and a contrite heart God will not despise.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 11
These sacrifices one may see in the Old [Testament] also, shadowed out beforehand. “Offer to God,” it is said, “a sacrifice of righteousness” ( Ps. iv. 5 ); “Offer a sacrifice of praise” ( Ps. l. 14 ); and, “a sacrifice of praise shall glorify Me” ( Ps. l. 23 ), and, “the sacrifice of God is a broken spirit” (
St Jerome † AD 420 The Letters of St. Jerome 77.4
… This is not however the place to preach penitence, neither am I writing against Montanus and Novatus. Else would I say of it that it is “a sacrifice…well pleasing to God,” I would cite the words of the psalmist: “the sacrifices of God are a broken spirit,”
St Augustine of Hippo † AD 430 The Confessions 4.3
… And who is this but Thee, our God, the sweetness and well-spring of righteousness, who renderest “to every man according to his deeds,” and despisest not “a broken and a contrite heart!”
St Augustine of Hippo † AD 430 The Confessions 7.21
… This those writings contain not. Those pages contain not the expression of this piety,—the tears of confession, Thy sacrifice, a troubled spirit, “a broken and a contrite heart,”
St Augustine of Hippo † AD 430 The Enchiridion 65
… And in the act of repentance, where a crime has been committed of such a nature as to cut off the sinner from the body of Christ, we are not to take account so much of the measure of time as of the measure of sorrow; for a broken and a contrite heart God doth not despise.
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 14
22. If, however, grief has taken possession of us on account of something in which we ourselves have erred or sinned, we should bear in mind not only that a “broken spirit is a sacrifice to God,”
St Augustine of Hippo † AD 430 Concerning the Nature of Good, Against the Manichæans 48
… stand before us, grant unto us that through our ministry, by which Thou hast been pleased to refute this execrable and too horrible error, as many have already been liberated, many also may be liberated, and whether through the sacrament of Thy holy baptism, or through the sacrifice of a broken spirit and a contrite and humbled heart,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 4.7
7. “Offer the sacrifice of righteousness, and hope in the Lord” ( ver. 5 ). He says the same in another Psalm, “the sacrifice for God is a troubled spirit.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.15
… “But thy holocausts are always in My sight” ( ver. 9 ). Certain holocausts concerning which it is said in another Psalm, “If Thou hadst desired sacrifice, I would surely have given, with holocausts Thou wilt not be delighted:” and again he turneth himself, “Sacrifice to God is a troubled spirit, a heart broken and humbled God doth not despise.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.21
… Offer; certainly in thyself thou hast what thou mayest offer. Do not from without fetch frankincense, but say, “In me are, O God, Thy vows, which I will render of praise to Thee.” Do not from without seek cattle to slay, thou hast in thyself what thou mayest kill. “Sacrifice to God is a spirit troubled, a heart contrite and humbled God despiseth not” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 96.9
… 8 ). Not unto the name of man, not unto your own name, but unto His ascribe worship.…Confession is a present unto God. O heathen, if ye will enter into His courts, enter not empty. “Bring presents.” What presents shall we bring with us? The sacrifice of God is a troubled spirit: a broken and a contrite heart, “O God, shalt not Thou despise.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 131.2
… let us offer our sacrifice there. Let us consider what sacrifice we ought to offer; for God is not pleased with burnt-offerings, as ye have heard in the Psalm. But in that place he next showeth what he offereth: “The sacrifice of God is a troubled spirit: a broken and a contrite heart, O God, shalt Thou not despise.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.30
… For hence it is written, I said unto the wicked, Deal not wickedly; and to the transgressors, lift not up the horn ( Ps. lxxiv. 5 ). For transgressors lift up the horn, if they in no wise humble themselves to penitence after knowledge of their iniquity. Hence again it is said, A bruised and humbled heart God doth not despise (
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Callistus 2.6
… For he taught when he said: “I will teach transgressors Thy ways, and sinners shall be converted unto Thee.” And he offered sacrifice for himself, while he said: “The sacrifice for God is a broken spirit.”
50:18
Tertullian † AD 220 On Fasting 16
For even if He does prefer “the works of righteousness,” still not without a sacrifice, which is a soul afflicted with fasts.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 76.3
… yea, you celebrate and offer a sacrifice to God equally precious and glorious, and that will greatly profit you for the retribution of heavenly rewards, since the sacred Scripture speaks, saying, “The sacrifice of God is a broken spirit; a contrite and humbled heart God doth not despise.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.12
… He dwelleth in Sion, which is interpreted watching, and which beareth the likeness of the Church that now is; as Jerusalem beareth the likeness of the Church that is to come, that is, the city of Saints already enjoying life angelical; for Jerusalem is by interpretation the vision of peace.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.22
“Deal kindly, O Lord, in Thy good will with Sion” (
50:19
St Barnabas † AD 61 The Epistle of Barnabas 2
… for He speaks to us, desirous that we, not going astray like them, should ask how we may approach Him. To us, then, He declares, “A sacrifice [pleasing] to God is a broken spirit; a smell of sweet savour to the Lord is a heart that glorifieth Him that made it.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.17.2
… but out of compassion to their blindness, and with the view of suggesting to them the true sacrifice, by offering which they shall appease God, that they may receive life from Him. As He elsewhere declares: “The sacrifice to God is an afflicted heart: a sweet savour to God is a heart glorifying Him who formed it.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 80.2
… Let no one think of death, but of immortality; nor of temporary punishment, but of eternal glory; since it is written, “Precious in the sight of the Lord is the death of His saints;” and again, “A broken spirit is a sacrifice to God: a contrite and humble heart God doth not despise.”
St Augustine of Hippo † AD 430 The Confessions 5.9
17. I cannot conceive, therefore, how she could have been healed if such a death of mine had transfixed the bowels of her love. Where then would have been her so earnest, frequent, and unintermitted prayers to Thee alone? But couldst Thou, most merciful God, despise the “contrite and humble heart”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.23
23. “Then Thou shalt accept the sacrifice of righteousness” (
John Cassian † AD 435 The Conferences of John Cassian 9.36
… “Let my prayer be set forth in Thy sight as the incense: let the lifting up of my hands be an evening sacrifice.”
50:1
In praecedentibus Psalmis hujus decadis videtur Psalmista egisse de his quae pertinent ad statum regni, cujus gloriam descripsit, et alios ad eam invitavit; nunc autem quia gloria hujus regni impedita est per peccatum, agit de abolitione peccati. Ubi duo consideranda sunt. Primum, quod in ordine Psalmorum hic Psalmus est quinquagesimus, et hic est numerus jubilaeus, ut dicitur Levit. 27, in quo fiebat remissio omnium debitorum. Unde congruit hic numerus huic Psalmo, in quo agit de plena remissione peccatorum. Similiter quantum ad poenitentiales iste ponitur quartus, et convenienter: nam primus pertinet ad cordis contritionem: unde dicit, Ps. 6: lavabo per singulas noctes et cetera. Secundus pertinet ad oris confessionem, Ps. 31: dixi confitebor et cetera. Tertius pertinet ad satisfactionem; unde dicit, Ps. 37: afflictus sum et cetera. Hic autem quartus pertinet ad effectum poenitentiae. In quo ostenditur quomodo poenitentia restaurat hominem ad perfectum: et ideo inter omnes alios Psalmus iste magis frequentatur in Ecclesia, quia iste solum implorat misericordiam, et sic impetrat veniam; et hoc facile est, et cuilibet potest competere. In aliis autem sex Psalmis poenitentialibus sunt quaedam gravia, sicut, Ps. 6: lavabo per singulas noctes lectum meum. Et Ps. 101: et cinerem tamquam panem manducabam etc., quae non possunt cuilibet competere. Titulus talis est, Psalmus David quando venit ad eum Nathan propheta cum intravit ad Bersabee. Haec historia habetur expresse 2 Reg. 11 et 12 cap. quando David erat in prosperitate, vidit mulierem lavantem se, et concupivit eam, et adulteravit, et fecit occidere virum ejus. Et hoc displicuit Deo, et missus est ad eum Nathan propheta, et reduxit eum in detestationem sui peccati, sub similitudine ovis perditae. Et David dixit, peccavi domino. Et dimissum est ei peccatum. Et haec est materia hujus Psalmi, scilicet dimissio peccati. Sed sciendum est in titulo hujus Psalmi, quod David in aliis Psalmis loquitur de aliis; sicut ibi, Ps. 21: Deus Deus meus, loquitur praenuntians passionem Christi; et sic in diversis Psalmis loquitur de diversis; sed istum Psalmum propter seipsum fecit. In quo ostendit culpam quam fecit mundo manifestam, et similiter veniam; et sic impletur illud quod dominus dixit, 2 Reg. 12: tu fecisti hoc in occulto; et ego faciam illud manifestum. Ratio autem hujus manifestationis est divina misericordia; nam utilis est justis haec manifestatio, ut non praesumant de sua justitia; quia si David post tot victorias, post donum spiritus sancti, post tantam familiaritatem cum Deo et prophetiam peccavit, quantum debemus cavere nos, qui fragiles et peccatores sumus? 1 Cor. 10: qui se existimat stare, videat ne cadat. Item utilis est peccatoribus, ut non desperent. Prov. 24: si desperaveris lapsus, in die angustiae imminuetur fortitudo tua; nam David post homicidium et adulterium recuperavit gratiam prophetiae.
50:2
Notandus est autem modus loquendi in titulo: quando venit: ubi designat veniam, de qua agitur in Psalmo, quia per eum audivit eum dominus, et transtulit peccatum illius; sed cum dicit, quando intravit ad Bersabee, designatur culpa. Ubi duo ostensa sunt. Primum, quod nominat culpam cum dicit, et intravit; Psal. 10: eloquia domini eloquia casta. Item cum commisisset duo peccata, scilicet adulterium et homicidium, Scriptura nominavit adulterium tantum. Et hoc propter duo. Primo, ut designet quod in scrutandis et publicandis peccatis aliorum non simus prompti, sed valde parci. Proverb. 24: ne insidieris ut quaeras impietatem in domo justi; et hoc signatur Matth. 25, ubi dominus merita bonorum enumerat diligenter, demerita malorum transiit. Item adnotandum, quod quando quis facit duo peccata, et unum facit propter aliud, unum transit in speciem alterius: sicut qui committit furtum ut fornicetur, dicitur potius fornicator. Dividitur autem iste Psalmus in duas partes. Primo enim implorat misericordiam; secundo promittit emendam, ibi, docebo iniquos. Circa primum duo facit. Primo petit culpae relaxationem; secundo petit sanctitatis et gratiae restaurationem, ibi, quoniam iniquitatem. Petit ergo primo misericordiam Dei, cum dicit, miserere mei Deus. Ubi sciendum est, quod, sicut dicitur Proverb. 14, miseros facit populos peccatum. Sicut enim non est vere felix qui abundat divitiis, fruitur voluptatibus, pollet honoribus, sed qui fruitur Deo; ita non est miser qui est pauper, miser, et debilis et infirmus; sed qui est peccator; et ideo iste qui est peccator, dicit, miserere mei Deus, tu scilicet qui misereris omnium, et nihil odisti eorum quae fecisti: Sap. 11: et secundum apostolum miserere cui vis. Rom. 9: miserebor cui voluero. Ergo si voluntati tuae subest misereri, miserere mei, scilicet peccatoris. Non vult contendere, non quaerit disputare, sed brevi utitur via, miserere. Item non allegat misericordiae causam, non servitia quae fecit Deo, non pericula quae sustinuit pro eo, sed solum Dei misericordiam implorat; unde dicit, secundum magnam misericordiam tuam. Dan. 9: non in justificationibus nostris prosternimus preces ante faciem tuam; sed in miserationibus tuis multis. Et notandum, quod aliquis potest sperare de misericordia divina, duplici ratione. Una ratio est ex consideratione divinae naturae: alia ratio est ex consideratione et secundum multitudinem effectuum ejus. Primo ergo ostendit quod sperat de misericordia Dei ex consideratione naturae divinae, quia naturae divinae proprium est quod sit ipsa bonitas. Unde Dionysius dicit, quod Deus est ipsa substantia bonitatis. Et Boetius de Trin. similiter. Unde nihil aliud est haec Dei misericordia, nisi bonitas relata ad depellendam miseriam. Ergo cum considero quod bonitatis miseriam repellere est proprium, et tamen est ipsa bonitas, confidenter ad misericordiam recurro. Et dicitur magna sua incomprehensibilitate, qua implet omnia. Ps. 32: misericordia domini plena est terra. Et in omnibus habet locum: nam justi innocentiam servaverunt propter misericordiam Dei. Augustinus: domine gratiae tuae deputo mala quae non feci. Item peccatores sunt conversi ad justitiam propter Dei misericordiam. 1 Tim. 1: misericordiam consecutus sum. Item in peccato existentes misericordiam Dei experti sunt. Thren. 3: misericordiae domini multae, quod non sumus consumpti. Item dicitur magna sublimitate, quia miserationes ejus super omnia opera ejus; nam misericordia non signat in Deo passionem animi, sed bonitatem ad repellendam miseriam. Item magna duratione. Isa. 54: in misericordia sempiterna misertus sum tui. Item magna virtute, quia Deum hominem fecit, de caelo Deum ad terram deposuit, et immortalem mori fecit. Eph. 2: Deus autem qui dives est in misericordia. Item magna per effectum, quia ex omni miseria potest homo per misericordiam elevari. Ps. 85: misericordia tua magna est super me, et remisisti impietatem peccati mei, (Ps. 31). Et ideo confidenter peto: miserere mei Deus. Item alia ratio est, quia in omnibus a principio mundi inveni effectus misericordiae tuae.
50:3
Et ideo dicit, et secundum multitudinem miserationum tuarum dele iniquitatem meam; quasi dicat: miserere mei, secundum quod multipliciter et in diversis misertus es omnibus hominibus; unde dicitur Isa. 63: miserationum domini recordabor; Ps. 24: reminiscere miserationum tuarum et cetera. Dele iniquitatem meam. Hic ponit effectum miserendi. Nathan dixit, 2 Reg. 12: dominus transtulit peccatum tuum et cetera. Et sic erat securus de venia; sed volebat totaliter peccatum extirpari. Remanet autem duplex effectus peccati: scilicet reatus poenae, et macula in anima. Primo ergo petit removeri reatum poenae; et ideo, amplius lava me ab iniquitate mea. Sciendum est, quod Jer. 17, dicitur quod peccatum Judae scriptum fuit stylo ferreo in ungue adamantino; ad similitudinem judicis qui scribit culpam, quae tamdiu servatur scripta, quamdiu habet animum puniendi; sed si deponit hunc animum, non servat Scripturam. Et sic scriptum stylo adamantino dicitur, quando peccatum non deletur. Et hoc est quod dicit, dele iniquitatem meam, idest non imputes mihi iniquitatem ad poenam. Is. 43: ego sum qui deleo iniquitates vestras. Item ibidem 44: delevi ut nubes iniquitates tuas, et quasi nebulam peccata tua. Amplius. Hic petit removeri immunditiam culpae.
50:4
Homo qui habet mentem bene dispositam, plus abhorret immunditiam culpae, quam austeritatem poenae; et ideo dicit, amplius lava me; quasi dicat, peto ut deleas poenam; sed amplius peto quod mundes maculam. Vel, amplius lava, quam ego intelligo. Rom. 8: nam quid oremus sicut oportet nescimus. Eph. 3: hi qui potens est omnia facere superabundanter quam petimus aut intelligimus. Duo sunt necessaria ad removendum maculam: scilicet ablutio praecedens, et munditia sequens. In corporibus ablutio fit per aquam, et sic secundum Glossam Psalmus per aquam praefigurat virtutem Baptismi, qua Deus dimissurus erat peccatum. Ezech. 36: effundam super vos aquam mundam et cetera. Zach. 13: erit fons patens domui David in ablutionem peccatorum et menstruatae. Et licet Baptismus nondum institutus esset, tamen virtus Dei lavans erat in Baptismo. Ergo, lava me ab iniquitate mea. Jer. 4: lava a malitia cor tuum Jerusalem, ut salva fias. Item peto, ut mundes me a peccato, quia nullus mundatur nisi a te; Job 14: quis potest facere mundum de immundo conceptum semine? Eccl. 34: ab immundo quis mundabitur? Et dicit duo: scilicet iniquitatem et peccatum; iniquitas est contraria justitiae; peccatum vero munditiae: et hoc est adulterium. Et sic iniquitas fuit, inquantum laesit alium per homicidium; sed peccatum est per adulterium in quem se polluit.
50:5
Quoniam. Hic confitetur culpam. Et primo confitetur culpam. Secundo ostendit hanc confessionem esse Deo acceptam. Primo ergo confitetur culpam. Secundo ipsam culpam exaggerat, ibi, tibi soli peccavi. Tertio ejus originem demonstrat, ibi, ecce enim. Recognoscit ergo culpam suam, dicens, quoniam iniquitatem. Quidam sunt qui peccata sua non cognoscunt propter tres causas: quia aggravatur ratio ex gravitate peccati: Prov. 18: impius cum in profundum peccatorum venerit, contemnit: Psal. 39: comprehenderunt me iniquitates meae, et non potui ut viderem. Item quia non recordantur: Eccl. 5: oblitus est deliciarum suarum. Item propter adulationes hominum: Psal. 9: laudatur peccator in desideriis animae suae. Et ideo, quia alii laudant eum de peccatis, ipse non recognoscit. Sed felix qui peccatum suum recognoscit sicut David: Prov. 4: cor novit amaritudinem animae suae: in gaudio ejus non commiscetur extraneus. Quantum ad secundum dicit, et peccatum meum contra me est semper. Quidam sunt qui etsi cognoscant peccatum suum, tamen non detestantur; sed iste semper peccatum suum contra se habet ut contrarium, et nocivum et detestabile. Et dicit, semper. Quidam sunt qui ad horam detestantur peccatum: Jac. 1: consideravit se et abiit et cetera. Isa. 38: recogitabo tibi omnes annos meos et cetera. Psalmus: iniquitatem meam ego cognosco. Alia littera, coram me: et sic designatur quod recognoscit culpam, et quod continue meditatur de ea. Et hoc statutum est coram Deo per Nathan prophetam sub similitudine. Tibi soli peccavi. Supra Psalmista posuit recognitionem propriae culpae, hic autem exaggerat culpam suam: et circa hoc duo facit. Primo exaggerat ipsam. Secundo ponit id quod ad exaggerationem consequitur, ibi, ut justificeris. Hanc culpam exaggerat per respectum ad Deum; et dupliciter, ut dicitur Jer. 29: ego ero judex et testis. Videtur autem Deum judicem contemnere, qui non timet peccare propter judicium ejus.
50:6
Et similiter contemnit Deum testem qui peccat in oculis ejus; et ideo dicit, tibi soli peccavi. Sed numquid non peccavit contra Uriam quem occidit? Sic. Sed dicit, tibi soli, idest Deo, quia ipse non est obnoxius famulo suo, sed sententiae Dei. Cum enim peccat dominus qui est super servum, non peccat servo, sed Deo: Sap. 6: potestas vobis data est a domino, et virtus ab altissimo, qui interrogabit opera tua, et cogitationes scrutabitur. Vel, tibi soli, idest per comparationem ad te solum peccavi. Et potest hoc referri, sive ad Deum, sive ad Christum. Deo dicitur peccare per comparationem ad justum; et sic, tibi soli peccavi, quia solus est sine peccato. Et similiter Christus omnino fuit sine peccato. Tibi ergo soli peccavi, contemnendo judicium tuum. Item contempsi te testem, quia, malum coram te feci, vidente et praesente feci: Prov. 15: Infernus et perditio coram domino, quanto magis corda filiorum hominum: Eccl. 23: oculi domini multo lucidiores supra solem. Ut justificeris. Hic ponitur quod consequens est ad istam exaggerationem: et hoc potest multipliciter legi. Sed primo quod magis videtur dicam. Ut enim quandoque ponitur causaliter, quandoque ponitur consecutive tantum, et tunc est ejus sensus, malum coram te feci ut justificeris tu, quia nullus propter peccatum justificatur, sed hoc consequitur ex peccato, quia ex hoc ipso quod homo peccat, justitia Dei manifestior redditur: nam ex peccatis ejus apparuit quod eum Deus punivit. Haec autem punitio consistit in duobus. Primo comminatur. Secundo infert poenam; et in utroque est justus. Quantum ad primum dicit, in sermonibus, quibus poenam comminaris: Prov. 8: justi sunt sermones mei. Quantum ad secundum dicit, vincas cum judicaris, idest cum aliis in judicio compararis. Frequenter Deus ad ostendendam suam justitiam et nostram etiam, vult nobiscum judicari: Isa. 5: judicate inter me et vineam meam. Et in hoc Deus justior invenitur: Job 9: si contendere cum Deo voluerit, non poterit ei respondere unum pro mille. Et quod haec sit intentio Psalmi, patet ex apostolo Rom. 3: est autem Deus verax, omnis homo mendax, sicut scriptum est. Sed in Glossa loquitur, ut hoc quod dicitur, justificeris in sermonibus etc. non continuetur cum, malum coram te etc. sed cum hoc quod dicit, tibi soli, idest ad tui comparationem, qui solus es justus, et intantum quod omnes sermones tui sunt justi. Et sic ly ut ponitur causaliter; quasi dicat, intantum es justus, ut justificeris. Vel si referatur ad Christum, sic est sensus, tibi soli, scilicet Christo, peccavi, quia es justus, et vincas, omnes homines, cum judicaris, licet judiceris a Pilato. Vel aliter, ut justificeris, in hoc amplius peto ut laves me ad hoc, ut justificeris, scilicet promissiones nostrae perfecte verae sint, scilicet de Christo nascituro, cui promissum est, Ps. 131: de fructu ventris tui etc. et quod peccatum remitteretur: 2 Reg. 12: dominus transtulit tibi et cetera. Vincas cum judicaris, ab hominibus quod non debeas implere promissa, et non debeas delere peccata mea.
50:7
Ecce enim. Hic ponit radicem culpae. Radix omnis culpae actualis est peccatum originale, quod a parentibus contrahitur infectis illo peccato: haec infectio erat in patre ipsius David, et in matre. Quantum ad patrem dicit, in iniquitatibus conceptus sum, non actualibus, quia non de adulterio, sed de matrimonio et sancto Jesse natus sive generatus est, ut dicitur Ruth ult.: sed in originali: nam in hoc peccato omnes nascuntur: Rom. 5: per unum hominem in hunc mundum peccatum intravit. Sed cum originale sit unum, quare dicit, in iniquitatibus et cetera? Dicendum est, quod peccatum originale est unum in essentia, ut sic dicatur, multa tamen in virtute, quia occasionem praebet ad omnia alia peccata: Rom. 7: peccatum quod est in carne mea operatur. Et hoc diminuit culpam; quasi dicat, non est mirum si pecco, quia in eis conceptus sum. Quantum ad matrem dicit. Et in peccatis concepit me mater mea. Sed numquid non erant mundati parentes David per circumcisionem ab originali peccato? Dicendum est, quod Baptismus et circumcisio mundant animam a culpa originali, sed adhuc remanet fomes, et circumcisio fiebat in carne, et homo generat filios carnales secundum carnem; et ideo necesse erat quod iterum filius natus circumcideretur: sic modo natus ex parentibus baptizatis baptizatur. Alia littera habet, aluit me mater mea. Et hoc ad actualia peccata refertur, quia etiam in pueris inordinati motus inveniuntur, ut Augustinus in 6 Confessi. dicit, alia littera habet peperit me et cetera. Et sic quia quidam sanctificantur in utero; sed omnes praeter Christum concipiuntur in originali: et ideo dicit quod non est sanctificatus in utero, sed natus in originali. Ecce enim veritatem dilexisti. Qui vult satisfacere debet diligere ea quae Deus diligit. Deus autem diligit veritatem fidei: Joan. 18: omnis qui est ex veritate, audit vocem meam. Item justitiam: Psal. 88: misericordia et veritas praecedent faciem tuam. Et haec necessaria est in poenitente, ut in se puniat quod deliquit. Item est necessaria confessio, ut confiteatur peccata.
50:8
Incerta. Hic petit totaliter reparationem. Et primo ponit spem quam habet. Secundo petitionem. Et primo ponit acceptum beneficium per quod erigitur in spem. Secundo ponit suam fiduciam, ibi, asperges me. Commemoravit beneficium potentiae cum dixit, incerta et occulta, quia scilicet rex habui beneficium prophetiae: 2 regum 23: spiritus domini locutus est per me, et sermo ejus per linguam meam. Et ponit tria, scilicet materiam prophetiae, modum et causam. Materiam prophetiae ostendit cum dicit, incerta et occulta. De his est prophetia, scilicet incerta et occulta, quae per sapientiam tuam comprehenduntur. In nobis est aliquid ignotum dupliciter, quod tamen est de Deo notum. Aut propter defectum est nobis aliquid ignotum, aut propter excessum. Propter defectum est nobis ignotum aliquod futurum contingens: quia nondum habet determinatam veritatem. Propter excessum est nobis ignota divina substantia, et quae excedunt capacitatem nostram. Utraque enim fuerunt revelata David per spiritum prophetiae: Amos 3: non faciet dominus Deus verbum, nisi revelaverit secretum suum ad servos suos prophetas. Incerta ergo manifestasti mihi, idest illa quae de sui natura habent variabilitatem: et haec fuerunt sibi revelata, ut patet in Psalmo. Occulta vocantur quae excedunt oculum mentis nostrae: Job 29: sapientia trahitur de occultis: Eccl. 24: ego in altissimis etc. et haec sunt sapientiae Dei; quasi dicat, licet nobis sint occulta, tamen a sapientia tua comprehenduntur: et inter occulta commemorat mysterium incarnationis, quod etiam manifestasti mihi. Item misericordia Dei inter ista annumeratur, quia remittit peccata. Sed melius est ut accipiatur universaliter. Modus revelationis ponitur cum dicit, manifestasti mihi. Triplex est modus prophetiae. Unus, in quo revelatur supernaturalis et intelligibilis veritas sub similitudinibus corporalibus et imaginationibus: et sic dicitur Isa. 6: vidi dominum sedentem et cetera. Alius est in quo fit revelatio supernaturalis et intelligibilis veritatis, absque nebula imaginationis phantasticae: immo nondum revelatur, et sic facta est revelatio Moysi Num. 12: palam et non per aenigmata et figuras vidit Deum. Et talis etiam fuit revelatio David: 2 Reg. 23: Deus Israel locutus est mihi. Et infra: sicut lux aurorae manet oriente sole absque nubibus rutilat. Asperges me hyssopo. Supra commemoravit Psalmista Dei beneficium sibi praestitum quantum ad gratiam prophetiae, ex quo consurgebat in spem; hic autem ostendit quid a Deo sperabat. Et fuerunt duo. Primo enim sperat remotionem malorum quae incurrerat per peccatum. Secundo sperat restitutionem bonorum quae amiserat, ibi, auditui. Sciendum est autem, quod homo per peccatum primo incurrit immunditiam: Jer. 2: maculata es in iniquitate tua. Secundo incurrit turpitudinem: unde Thr. 4: denigrata est super carbones facies eorum. Et haec duo sperat a se removeri: immunditiam scilicet et turpitudinem spiritualem. Immunditia contingit ex hoc, quod affectus hominis inhaeret rebus temporalibus quibus similis efficitur; unde si adjungatur vilioribus, ut aurum plumbo, vilis efficitur: Oseae 9: facti sunt abominabiles, sicut ea quae dilexerunt. Sed turpitudo ex eo quod inhaeret rebus terrenis, obscuratur in eo lux rationis, quia comparatur animalibus brutis: Psal. 48: homo cum in honore et cetera. Et ideo anima efficitur nigra sive obscura.
50:9
Et ideo quantum ad primum dicit, asperges me hyssopo, ubi alludit ritui veteris testamenti Numer. 19, ubi tertio die aspergebatur immundus aqua lustrationis, et die septimo lavabatur aqua, et vestimenta etiam lavabantur. Aqua lustrationis fiebat de hyssopo. Et ideo dicit, asperges me hyssopo. Et illa aqua fiebat ex cinere vitulae rufae, per quam figurabatur Christus. Unde per illam aspersionem quam petit, signatur aspersio sanguinis Christi: 1 Pet. 1: in aspersionem sanguinis Christi: Heb. 12: accessistis ad montem. Et infra: et sanguinis aspersionem melius loquentem quam Abel. Hoc fiebat cum hyssopo. Hyssopus est herba quae terrae inhaeret, et curat inflationem, ut in Glossa dicitur; et convenit fidei quae humilitatem habet, quia per fidem subjicitur intellectus Deo: 2 Cor. 10: in captivitatem redigentes omnem intellectum in obsequium Christi. Item radicata est in petra, idest Christo: Matth. 16: super hanc petram et cetera. Petra autem erat Christus, 2 Cor. 10. Item depellit spiritus humani elationem, quae est in illis qui non obediunt fidei Christi: 1 Timoth. ult.: si quis aliter docet et non acquiescit sanis sermonibus domini nostri Jesu Christi, hic non est ejus (Rom. 8). Dicit ergo: domine ego habeo firmam spem, quod tu asperges me aqua lustrationis: Ezech. 36: effundam super vos aquam et cetera. Lavabis me: nam post fidem necessarius est Baptismus: Zach. 13: erit fons patens domui Jacob et cetera. Isa. 1: lavamini, mundi estote. Effectus hujus lavationis, dealbabor super nivem, quia nigredo tolletur, et hoc scilicet quia anima erit albior nive: Isa. 1: si fuerint peccata vestra ut coccinum, quasi nix dealbabuntur. Et dicit, super nivem, quia candor animae sanctificatae excedit omnem pulchritudinem corporalem, ut patet Matth. 17, in transfiguratione Christi, cujus vestimenta facta sunt alba sicut nix. Omnes justi pertinent ad vestimenta Christi: Isa. 49: omnibus his, quasi vestimento vestieris. Et per hoc designat se ad vestimentum Christi pertinere per Baptismum, quotquot baptizati estis, Christum induistis, dicit apostolus Galat. 3.
50:10
Auditui. Hic ponit quomodo habet spem de recuperatione bonorum, quae perdiderat: et sunt duo: scilicet donum prophetiae, et gaudium conscientiae. Donum prophetiae assimilatur auditui, quia propheta non videt Dei essentiam ut in ea videat revelata, sed quaedam signa veritatis revelatae fiunt in anima prophetae, et haec signa habent se per modum locutionis etc. 1 Reg. 3: loquere, domine, quia audit servus tuus: Isa. 21: quae audivi a domino exercituum Deo Israel, annuntiavi vobis. Hic auditus erat ei interruptus per peccatum, et sperabat se recuperaturum: et ideo dicit, auditui meo dabis et cetera. Vel, auditui, quo audivi a Nathan translatum esse peccatum meum quo concepi laetitiam. Sed quantum ad gaudium conscientiae sciendum est, quod spirituale gaudium habet tres gradus. Primo existit in complacentia affectus; secundo in dilatatione cordis; tertio in progressu ad exteriora. Complacentia designatur per gaudium cum dicit, auditui meo etc., ex hoc scilicet quod audiam quae loqueris, vel quae locutus est Nathan. Philip. 4: gaudete in domino et cetera. Quando vero affectus quiescit in re amata, tunc animus ejus dilatatur ad plus percipiendum dilatationem; et hoc etiam apparet in sensibilibus. 2 Cor. 6: cor nostrum dilatatum est: et ideo dicit, laetitiam, quae hic importat dilatationem quasi laetitiam. Sed ulterius quoque laetitia redundat usque ad corpus. Prov. 17: animus gaudens aetatem floridam facit, spiritus tristis exsiccat ossa: et ideo in visione gloriae in patria post resurrectionem ex gaudio mentis corpus glorificabitur: Isa. ult. videbitis, et gaudebit cor vestrum, et ossa vestra quasi herba germinabunt. Et sic dicit ipse, exultabunt ossa humiliata: et hoc ad glorificationem praesentem: nam per tristitiam poenitentiae cor hominis conteritur: et ideo quando sunt homines laeti, est signum quod ossa quae sunt contrita et afflicta, participant gaudium: Prov. 12: moeror in corde viri humiliabit eum: Isa. 58: implebit splendoribus animam tuam, et ossa tua liberabit. Vel, exultabunt ossa, idest virtutes spirituales, quae per laetitiam spiritualem augmentantur. Et quia per hanc laetitiam roboratur justus.
50:11
Averte. Hic petit recuperationem innocentiae. Et quia considerat in se malum culpae esse, et bonum gratiae; petit primo removeri malum sive peccatum; secundo petit removeri effectum peccati, ibi, cor mundum crea in me Deus. Peccatum enim removetur non hoc modo quod peccatum non fuerit; sed quod non imputetur ei peccatum commissum ad poenam, secundum illud Psal. 31: beatus vir cui non imputavit dominus peccatum. Et loquitur ad similitudinem judicis punientis, qui primo considerat quantitatem culpae, et postea taxat poenam: ideo petit ut non consideret peccatum ejus, sed sit immemor ejus; et ideo dicit, averte faciem tuam a peccatis meis. Secundo petit ut non inferatur poena: unde dicit, et omnes iniquitates meas dele; quasi dicat: scio quod malum coram te feci: et ideo rogo ut avertas faciem tuam a peccatis meis, idest non consideres peccata mea ad puniendum: Ezech. 18: omnium iniquitatum ejus non recordabor. Item merui poenam damnationis; sed rogo ut deleas: quia Deus etsi non mutet consilium, tamen sententiam mutat cor mundum. Supra Psalmista petiit removeri peccatum; hic autem petit removeri effectus peccati, qui sunt duo: scilicet inquinatio animae, et inordinatio affectus. Primus effectus fit per hoc quod homo afficitur ad terrena: unde petit cordis munditiam: Matth. 5: beati mundo corde, quoniam ipsi Deum videbunt; et ideo dicit, cor mundum crea in me Deus, et spiritum rectum. Istam munditiam cordis solus Deus restituere potest: Job 14: quis potest facere mundum de immundo conceptum semine? Nonne tu quis solus es, scilicet mundus simpliciter. Et dicit, crea. Creatur aliquid ad esse naturae, quando ex nihilo producitur ad esse: Gen. 1: in principio creavit Deus et cetera. Item quando ad esse gratiae producitur: 1 Cor. 23: si habuero prophetiam, et noverim mysteria omnia etc. nihil sum in esse gratiae. Sed quando Deus operatur operatione gratiae in habente gratiam, dicitur magnificare eum. Quando vero de peccatore facit justum, tunc dicitur proprie creare: Eph. 2: ipsius creatura sumus creati in Christo Jesu in operibus bonis: Jac. 1: ut sitis initium aliquod creaturae Dei, scilicet spiritualis ejus. Secundum quod sequitur ex peccato, est inordinatio mentis, quae fit per aversionem a fine debito.
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Sicut ergo per conversionem ad aliquod commutabile bonum animus efficitur immundus, ita per aversionem a fine deordinatur; et hujusmodi deordinationi opponitur rectitudo qua homo dirigitur in Deum: Cantic. 1: recti diligunt te: et ideo dicit, et spiritum rectum innova, idest de novo tribuas, quia per peccatum amisi: Ephes. 4: renovamini spiritu mentis vestrae. Et, innova, non exterius, sed, in visceribus meis, ut scilicet non labia tantum ad loquendum, sed cor sit rectum ad cognoscendum. Ne projicias me a facie tua et spiritum sanctum tuum ne auferas a me. Hic petit restitutionem gratiae. Et primo petit ipsam gratiam. Secundo petit gratiae effectum, ibi, redde. Gratiam Dei dicitur quis habere dupliciter: nam aliquis dicitur habere gratiam Dei et hominis; et quantum ad aliquid similiter; scilicet quando est utrique gratus, scilicet Deo et homini. Et haec vocatur gratia gratum faciens. Ephes. 1: in qua gratificavit nos in dilecto filio suo. Et secundum hoc gratia dicitur benevolentia Dei, qua Deus diligit hominem ad vitam aeternam. Et quantum ad aliquid est dissimile: gratia enim hominis non facit eum bonum, sed ex sua bonitate efficitur gratus homini: sed apud Deum est e converso: quia ex Dei benevolentia sequitur quod homo fiat bonus. Duo ergo sunt in gratia Dei: scilicet ipsa benevolentia, et effectus ejus in anima; et utrumque petit, cum dicit, ne projicias me et cetera. Et hoc potest dupliciter intelligi. Ille qui est in facie alicujus, videtur ab eo, et potest illum videre. Iste dicitur esse in facie Dei, secundum illud 3 Reg. 17: vivit dominus in conspectu sancto: Gen. 32: Deus in cujus conspectu ambulaverunt patres nostri. Et hoc, quia ipsi recti sunt ad videndum Deum: Ps. 26: unam petii a domino et cetera. Per peccatum utrumque perditur: quia peccatores deserunt Deum, deseruntur a Deo: et amittunt fiduciam confidendi de Deo. Isa. 39: peccata et iniquitates diviserunt inter vos et Deum vestrum etc. quantum ad primum, et peccata vestra absconderunt faciem ejus a vobis, quantum ad secundum. Iste est ergo a facie Dei per peccatum projectus: et ideo petit ne finaliter projiciatur utroque modo. Item nota, quod in homine duo sunt: scilicet culpa, ex qua dignus est poena: et natura, ex qua habet congruitatem ad gratiam: et ideo petit ut non prospiciat culpam, sed naturam; et ideo dicit, ne projicias me.
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Item donum gratiae datur per caritatem: et tale donum datur per spiritum sanctum; et ideo dicit, et spiritum sanctum tuum ne auferas a me, cujus templum fueram, sed perdidi propter peccatum: Sap. 1: spiritus sanctus disciplinae effugiet fictum. Ne ergo auferas, scilicet finaliter. Redde mihi: nam duo facit gratia in homine: unum respectu superiorum, quia scilicet dat jucunditatem, quia qui habet gratiam, habet caritatem, et qui habet caritatem, amat Deum, et habet ipsum; et qui habet quod amat, gaudet. Ergo ubi caritas, ibi gaudium: Ro. 14: non est regnum Dei esca et potus, sed gaudium in spiritu sancto.
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Hoc gaudium perdiderat Psalmista; et ideo petit restitui sibi, cum dicit, redde mihi laetitiam: non de mundanis, sed, salutaris tui idest de tua salvatione. Alia littera habet laetitiam Jesu, scilicet salvatoris, per quem fit remissio peccatorum: Habac. ult.: exultabo in Deo Jesu meo. Alius effectus est respectu inferiorum: et hic effectus est confirmatio in gratia, quae fit per spiritum sanctum, et spiritu principali confirma me. Spiritus autem sanctus firmat dupliciter: uno modo contra mala: Isa. 8: in forti manu erudivi te. Alio modo in bono: Isa. 40: qui sperant in domino mutabunt fortitudinem. Haec fortitudo habetur per spiritum sanctum: nam corpus non est firmum ad sustinendum nec ad faciendum nisi propter fortitudinem spirituum; ita homo non est fortis sine spiritu sancto. Sed ille non praeberet fortitudinem, nisi esset spiritus principalis; quia virtus inferior non est sufficiens ad praebendum auxilium contra superiorem. Potestas autem Diaboli est magna: Job 41: non est potestas super terram quae comparetur ei. Ergo contra Diabolum indiget homo juvari spiritu principali, scilicet principante et dominante super omnia. Et hoc spiritu indiget homo contra spiritum carnis: Num. 16, fortissime Deus spiritum universae carni. Item contra spiritum mundi: 1 Cor. 2: nos autem non spiritum hujus mundi accepimus, sed spiritum qui est ex Deo. Item contra spiritum Diaboli: 1 Reg. 18: invasit spiritus domini malus Saul. Notandum est quod in hac lectione fit triplex mentio de spiritu: quia dicitur spiritus rectus, spiritus sanctus et spiritus principalis. Et secundum Glossam quidam accipiunt spiritum essentialiter dictum, secundum quod est spiritus omne quod non est corpus. Unde spiritus dicitur pater et filius et spiritus sanctus. Sed melius est ut accipiatur personaliter. Tria autem facit spiritus sanctus in homine. Primo rectitudinem intentionis: Ps. 142: spiritus tuus bonus et cetera. Item sanctificat nos: Rom. 1: secundum spiritum sanctificationis. Item nobilitat et facit nos principes: Gal. 4: quoniam estis filii Dei, misit Deus spiritum filii sui in corda vestra.
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Docebo. Supra Psalmista proposuit suas petitiones Deo; hic autem repromittit recompensationem. Et primo promittit quid sit facturus pro Deo, in praesenti. Secundo in futuro, ibi, benigne. Circa primum duo facit. Primo promittit Deo quaedam spiritualia sacrificia. Secundo excusat se ab oblatione carnalium, ibi, quoniam si voluisses. Duplex sacrificium spirituale Deo promittit: scilicet doctrinae, per quod instruatur proximus. Secundo promittit spirituale sacrificium laudis, per quod laudetur Deus, ibi, libera me. Dicit ergo: docebo iniquos vias tuas. Et notandum, quod supra in alio Psalmo (49) dixit, peccatori dixit Deus, quare etc. per quod ostendit quod peccatorem non decet doctrinam effundere. Et ideo quamdiu sensit se peccatorem, non promisit doctrinam manifestare; sed postquam restituit ei Deus spiritum principalem: et tales decet doctrinam habere, et alios docere: Jer. 3: dabo vobis pastorem juxta cor meum, qui pascet vos scientia et doctrina. Et de Christo dicitur Act. 1: coepit Jesus facere et (postea) docere. Fructus autem hujus doctrinae non est tantum speculatio veritatis ad beatam contemplationem, sed intentus finis ejus est conversio peccatorum: et ideo dicit, et impii ad te convertentur: Jer. 15: ipsi convertentur ad te, et tu non converteris ad eos: Ps. 21: convertentur ad dominum omnes gentes. Et secundum Glossam eosdem dicit impios et iniquos; quamvis David intelligat quod iniqui dicuntur qui peccant contra Deum; et ideo signanter dicit, docebo iniquos; quasi dicat: aliqui etsi revereantur Deum, tamen operantur contra proximum et injusta: et hos docebo vias tuas, scilicet ut non offendant proximum: 3 Joan. 4: mandatum habemus a Deo, ut qui diligit Deum, diligat et fratrem suum. Libera me de sanguinibus. Hic promittit sacrificium laudis: et sunt duo impedimenta hujus sacrificii. Unum est reatus peccati; aliud est interior defectus. Primo ergo petit remotionem primi impedimenti. Secundo petit remotionem secundi, ibi, domine labia mea aperies. Petit ergo remotionem impedimenti, et promittit sacrificium laudis. Impedimentum laudis divinae, sicut dictum est, est reatus culpae: Eccl. 15: non est speciosa laus et cetera.
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David autem erat gravi culpa reus: et ideo petit liberari ab ea; et ideo dicit, libera me de sanguinibus. Secundum Glossam, hoc nomen, sanguis, non declinatur in plurali numero: tamen translator voluit uti ad expressionem peccati. Et refertur hoc ad concupiscentiam carnis, quae est caro et sanguis: Matth. 16: caro et sanguis non revelavit tibi etc.: quasi dicat. Libera me de peccatis commissis ex carne et sanguine. Vel dicendum quod David commiserat culpam adulterii et homicidii: et in utroque est sanguis: quia in homicidio sanguis effunditur: Psal. 5: virum sanguinum et dolosum et cetera. Adulterium autem procedit ex fervore sanguinis; et ideo dicit. De sanguinibus: Oseae 4: sanguis sanguinem tetigit. O Deus, libera ergo me de sanguinibus, quia tu solus potes: Isa. 43: ego sum qui deleo iniquitates tuas propter me et cetera. Et, quia tu es Deus salutis meae, idest qui potest me salvare. Et exultabit lingua mea, scilicet cum delectatione et cum interiori gaudio cordis narrabo justitiam tuam: Isa. 30: canticum erit vobis sicut nox sanctificatae solemnitatis. Item ibidem cap. 35: venient in Syon laudantes, et laetitia sempiterna super capita eorum: Ps. 41: in voce exultationis et cetera.
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Domine labia mea aperies. Est autem sciendum, quod homo aliquando impeditur a doctrina etiam propter impedimentum interius loquendi: et hoc contingit aliquando propter culpam auditorum: Ezech. 3: linguam tuam adhaerere faciam palato tuo, et eris mutus. Et infra: quia dominus exasperans est. Et propter proprium peccatum: Psal. 106: omnis iniquitas oppilabit os suum. Quia ergo solus Deus linguas infantium fecit disertas, Sap. 10; ideo petit: domine remove impedimenta quae incurri per peccatum, a labiis meis. Et tu, labia mea aperies. Ephes. ult.: ut detur mihi sermo in apertione oris mei cum fiducia notum facere mysterium Evangelii. Est autem notandum, quod in apertione oris intelligitur doctrinae profunditas, ubicumque in Scripturis invenitur apertio oris: ut Job 3: post haec aperuit Job os suum. Et Matth. 5: aperiens Jesus os suum, scilicet in profunditatem Scripturae; et tunc, os meum annuntiabit laudem tuam; quasi dicat: quod in corde habeo, ore confitebor.
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Quoniam si voluisses sacrificium. Hic excusat se. Et primo ostendit sacrificium non esse Deo acceptum; secundo ostendit quod sacrificium sit Deo acceptum, ibi, sacrificium Deo. Dicit ergo: ego repromitto doctrinam et laudem, hoc enim sacrificium honorificabit te; sed carnale sacrificium non est tibi acceptum; et ideo dicit: si voluisses sacrificium, scilicet carnale, utique dedissem: sed, utique holocaustis non delectaberis. Sed numquid non vult sacrificia carnalia? Si illa sacrificia non approbat Deus, quare ergo mandavit fieri in veteri lege? Dicendum, quod mandavit ea fieri non propter se, sed quia erant figura interioris veri sacrificii, quo Christus se obtulit: et sunt signa interioris sacrificii, inquantum homo animam suam offert Deo: et iterum fuerunt instituta propter rudes, qui Deum non noverant; et ideo oportebat quod in rebus honorarent et cognoscerent Deum, ne sacrificia idolis immolarent, ad quod erant multum proni. Sed quia David ex spiritu sancto sciebat cordis sacrificium Deo acceptum, non dedit hic sacrificia corporalia. Inter omnia autem sacrificia holocausta erant magis Deo accepta. Et tamen illa propter se non erant accepta Deo; ideo dicit, holocaustis non delectaberis; quia etsi ipsa fuissent tibi accepta, simpliciter obtulissem ea. Et si objiciatur, quod odor suavissimus erant domino, dicendum, quod erat hoc propter figuratum sacrificium, et in signum interioris sacrificii, quod Deo placet; unde subdit, sacrificium Deo, scilicet acceptum, spiritus contribulatus. Augustinus, 10 de Civ. Dei: omne sacrificium, quod offertur exterius, signum est interioris sacrificii, in quo animam suam offert Deo. Sed sciendum quod anima hominis deducitur in peccatum primo per inane gaudium. Eccle. 2: risum reputavi errorem, et gaudio dixi: quid frustra deciperis, idest deduceris in peccatum. Secundo induratur ad spiritualia ex peccato. Eccle. 3: cor durum male habebit in novissimo. Rom. 2: secundum duritiam tuam et cor impoenitens. Tertio, quia sufficit sibi in rebus corporalibus, et non curat de spiritualibus, tunc superbit, quod est initium omnis peccati. Eccl. 10. Oportet ergo quod poenitens qui cor suum offert sacrificium Deo, contraria omnibus his faciat. Et primo contra inane gaudium oportet, quod assumat tristitiam poenitentiae: et ideo subdit, sacrificium Deo spiritus contribulatus, idest de omnibus peccatis simul tristatur, non de uno tantum. 2 Cor. 7: quae secundum Deum est tristitia, poenitentiam in salutem stabilem operatur. Baruch 2: anima quae est tristis super magnitudinem mali, et incedit incurva. Et infra: dat tibi gloriam, et tristitiam domino. Contra secundum opponitur contritio; unde dicit, cor contritum. Et nota differentiam inter confracta et contrita: quia confracta sunt quae dividuntur in magnas partes; contrita sunt quae in parvissimas partes dividuntur. Quamdiu ergo quis habet cor durum, tunc quasi integrum habet cor in malitia; sed quando totaliter deserit peccatum praebens se spiritualibus, dicitur tunc contritus. Job 16: ego ille quondam opulentus, scilicet in temporalibus, repente contritus sum.
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Contra tertium opponitur humilitas; et ideo dicit, et humiliatum Deus non despicies, quia superbis Deus resistit, humilibus autem dat gratiam. Jac. 4. Et est sciendum, quod facit mentionem de corde et spiritu, et spiritus pertinet ad animositatem, et sic pertinet ad irascibilem. Isa. 25: spiritus robustorum, quasi turbo impellens parietem. Cor pertinet ad concupiscibilem: et sic datur per hoc intelligi, quod quicquid est in vi appetitiva, debet Deo offerri in sacrificium.
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Benigne. Hic promittit quid debeat facere in futurum. Et primo petit quid fiendum a Deo; secundo pronuntiat, ibi, tunc acceptabis. Oculus David ferebatur ad duo: unum propinquum, quod erat figurale; aliud remotum, quod erat figuratum. Primum quia legitur, quod David aedificavit muros civitatis Jerusalem, sed non consummaverat, et his consummatis aedificandum erat templum: et ideo dicit, fac in bona voluntate tua, ut aedificentur muri Jerusalem. Et tunc aedificatis muris, aedificabitur templum. Et tunc acceptabis sacrificium et cetera. Et hoc totum erat figurale. Sed si referamus ad figuratum, sic dicendum est, quod est duplex Jerusalem: scilicet caelestis: Gal. 4: illa quae sursum est Jerusalem, libera est, quae est mater nostra. Alia est praesens Ecclesia exemplata ab illa. Apoc. 21: vidi civitatem sanctam Jerusalem et cetera. Et utraque habet muros. Muri caelestis Jerusalem sunt munimenta aeternitatis et immortalitatis, quam consecuti sunt sancti per Christum: Rom. 8: qui suscitavit Jesum Christum, vivificabit et mortalia corpora nostra. Muri praesentis Jerusalem, scilicet Ecclesiae, sunt sacramenta gratiae et doctores. Ezech. 13: non stetistis ex adverso, nec opposuistis murum pro domo Israel ut staretis in praelio. Aedificationem istorum praevidebat spiritu prophetiae, Isa. 56. Ad hoc ergo quod aedificentur isti muri, tu domine fac benigne, idest ostende benignitatem hanc, quam benignitatem apostolus Tit. 3, dicit impletam: apparuit benignitas et humanitas salvatoris nostri Dei. Et hoc non propter merita nostra, sed propter tuam voluntatem bonam. Rom. 12: ut probetis quae sit voluntas Dei bona, et beneplacens, et perfecta. 1 Tess. 4: haec est voluntas Dei et cetera. Et hoc facias ad hoc, ut aedificentur muri Jerusalem, vel militantis, vel triumphantis. Sed quid erit?
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Tunc acceptabis sacrificium justitiae. Hoc autem tripliciter exponitur: et duo primi modi pertinent ad Ecclesiam praesentem. Uno modo, quod hoc referamus ad sacrificium, non quo trucidantur pecora, sed quo occiduntur homines propter Christum; et in hoc est duplex gradus: quia primum locum tenet sacrificium Christi. Gal. 2: dilexit me, et tradidit semetipsum pro me: et ideo, dicit, tunc, idest in aedificatione murorum Jerusalem, idest Ecclesiae, acceptabis sacrificium justitiae, quo Christus se obtulit, qui justus est. Joan. 8: quis ex vobis arguet me de peccato? Et quia tantae virtutis est, ut satisfaceret pro homine, ut justificaret eum. Secundum locum tenent alii sancti, qui se propter Deum obtulerunt in sacrificium; unde dicit, oblationes, scilicet confessores, qui confitendo Christum, quantum in se est, obtulerunt se morti, licet non sint occisi. Judic. 5: qui sponte obtulistis de Israel animas vestras ad periculum, benedicite domino. Et holocausta. Isti sunt martyres. Joan. 15: majorem caritatem nemo habet et cetera. Et tunc acceptabis, quando ista ipsi sancti imponent se tamquam vitulos super altare tuum, idest super fidem tuam, et super Christum, idest exponent se tamquam vitulos propter Christum, et fidem Christi ad immolandum. Alio modo, ut referatur quantum ad opera justorum: et sic est sensus: acceptabis justitiam sicut sacrificium, quia opera justitiae et misericordiae sunt sicut sacrificium. Heb. ult.: beneficentiae et communionis nolite oblivisci: talibus enim hostiis promeretur Deus. Et tunc accipies oblationes. Secundum Gregorium: holocaustum est, quod totum incendebatur: et signat perfectos viros, qui totaliter dant se Deo. Oblationes sunt illi qui aliquid offerunt et aliquid reservant, et tunc sacerdotes imponent vitulos, idest conversos de novo: super altare, idest super fidem Christi. Vel tunc praelati majores imponent praedicatores mugientes doctrina fidei, super altare, idest super confessione fidei. Tertia expositio est de caelesti Jerusalem: et est sensus, tunc, scilicet quando aedificabuntur muri caelestis Jerusalem, acceptabis sacrificium justitiae. Hic quandoque fit sacrificium poenitentiae; sed ibi est tantum laudis. Isa. 60: populus tuus, omnes justi in perpetuum hereditabunt terram. Et hoc est illud sacrificium laudis de quo Ps. 63: beati qui habitant in domo tua, in saecula saeculorum laudabunt te. Et tunc oblationes, idest sanctos minores, et holocausta, idest sanctos majores, acceptabis. Et hoc offerent Angeli, quibus dicitur Matth. 13: triticum autem congregate in horreum meum. Et isti Angeli, imponent sanctos, super altare tuum, idest in gloriam caelestem. Apoc. 8: data sunt ei incensa multa, ut darent de orationibus sanctorum omnium super altare aureum. Psal. 68: placebit Deo super vitulum novellum cornua producentem et ungulas.
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v. 3 Miserere mei, Deus, secundum magnam (in hebr deest hoc adiectivum) misericordiam iuam, et secundum multitudinem miserationum tuarum dele iniquitatem meam ; textus hebr dicit exterge מחה iniquitates meas, considerantur enim peccata ut foedae sordes, quae in oculis Dei animam hominis abominabilem reddunt. Hanc ideam porro exsequens precatur
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v. 4, hebr : multiplica lava me, i. e. multum seu diligenter, vulg amplius lava me ab iniquitate mea, ét a peccato meo munda me. Tantum esse ac tam turpe suum scelus cognoscit, ut multa lotione ac perfricatione — talem enim lotionem verbum כבס significat — opus sit ad se mundan98. DU, 0-5. 1 Ier. 32 [hebr 25],31) et textus latinus cum iudicáris (— iudicaveris) active accipi possunt. Saepe vero hae formae passive exponuntur in hune sensum : ut innocens appareas, cum tu iudicaris (passive) 1. e. ab hominibus de tua agendi ratione in iudicium vocaris. Hebraicum quoque verbum "552v, mutatis vocalium signis, ad hunc sensum passivum revocari potest et a S. Paulo (v. Cornely 1n Rom. 3,4) passive adhibitum est. S. Paulus 1. c. verbum stichi paralleli בדברך i» sermonibus tuis intelhgit de promissis divinis. Etenim David certe tam enormibus sceleribus patratis meruit, ut Deus, quae regi magna pol- .heitus erat, retractaret : verum Deus tanta erga eum misericordia usus est, ut nihil tale faceret, atque ita egit u£ in promissis servandis iustus seu fidelis esset et agnosceretur. — David non solum illa determinata peccata, ob quae Nathan eum increpuerat, confitetur, sed gratia amphus edoctus et illustratus altius sese introspicit, ac se 1psa origine et natura esse peccatorem proclamat; id quod non facit, ut se excuset et in alios, parentes, culpam suorum scelerum devolvat, sed ideo, quia gratia instigante impellitur, ut totam corruptionem suam agnoscat et coram Deo hominibusque confiteatur; quamquam in hae innata homini corruptione ac fragilitate inest quaedam culpae cuiusvis mitigatio. et homini poenitenti quaedam ratio misericordiae divinae implorandae et sperandae; —
50:7
v. 7 Ecce enim in iniquitatibus, hebr iniquitate, conceptus sum, et in peccatis, peccato, concepit me mater meà. Quae verba, praeterquam de ingenito homini per originem peccato seu de peccato originali, explicari apte vix possunt. Neque enim profecto hic psaltes parentes incusat, quod se peccaminoso modo genuerint, sed de suo peccato loquitur, atqui non de actuali peccato, ergo de peccato in ipsa conceptione contracto. « Numquid David de adulterio natus erat ? quid est quod se dicit in iniquitate conceptum, nisi quia trahitur iniquitas ex Adam? » (S. Aug. in h. l., M. 36,991 ; cf. S. Greg. M., M. 715,986; Ps.-Chrysost., M. 55,583 al.) Itaque in iniquitate, iniquitati implicitum, iniquitate infectum, macula peccati pollutum, ait, mater mea me genuit : parentes prolem generant habentem naturam lapsam, ad peccandum pronam, et, ut revelatio Veteris Testamenti innuit, Novi Testamenti clare docet, peccato originali infectam. Quid post talem ortum aliud exspectari potest, quam ut haec natura vitiata per vitae decursum interdum eo sese ferri et abripi sinat quo sponte trahitur? —
50:8
v. 8 Ecce enim veritatem dilexisti, incerta et occulta sapientiae (tuae) manifestasti mihi ; hebr en veritate delectaris in penetralibus (sc. animi humani), et in occulto sapientiam edoces, aut: edoceas, me. His verbis, si interpretaris 6 edoces », gratiae aguntur Deo quod ipse, cui grata est peccatoris vera sul cognitio, psalten illustret et vera sapientia erudiat, qua a peccato resipiscat. Nam profecto profunda et intima cognitio, quantum malum sint actus et reatus peccati, offensio immensae maiestatis, inimicitiae Dei, aeterna damnatio — talis, inquam, cognitio solida est sapientia : « initium sapientiae timor Domini » (Ps. 110,10); est sapientia qua imbuti multi ex peccatoribus insignes Saneti evaserunt. Sin תודועני interpretaris optative « edoceas », psalten facis precantem, ut Deus eum amplius hae genuina atque utilissima sapientia.instituat. Et sic apte 2860 prima pars psalmi, quae in agnoscendo et confitendo peccato versatur, absolvitur. ! lam in secunda parte David Deum precatur, ut se a tanto malo, quale esse peccatum intellexit, liberet atque emundet :
50:9
v. 9 8 me hyssopo, et mundabor ; lavabis me, et super nivem dealbabor. Ex hebraeo prius utriusque stichi verbum precative, alterum finaliter enuntiatur, ita : a peccato expies me (תהטאני) hyssopo, ut mundus fiam : laves me, ut nive albior evadam. Hyssopus est planta cuius ramuli in fasciculos colligati in sacris lustrationibus usuveniebant et in immolatione agni paschalis ; hyssopo enim in sanguinem victimae sacrae intincto, in personam vel rem expiandam sanguis aspergebatur (Ex .12,22. Lev. 14,4 al. Hebr. 9,19). Verba hic sunt symbolica : agitur enim de mundando animo, quem solus Deus misericorditer condonato peccato et gratia sanctificante infusa mundum reddere potest. Nomen hyssopi innuit ideam sanguinis victimae piacularis ; sanguis hircorum 61 vitulorum etc. inquinatos sanctificabat ad emundationem carnis; quae vero victima apta futura erat ad emundandam conscientiam ab operibus mortuis, a peccatis ? Hoc Paulus nos (l. c.) docuit, psaltes, eum haec precaretur, nondum scivit. Perfectissimam munditiem altero stcho David efflagitat, nec solum facilem aliquam vel eratam ablutionem aqua superfusa (qualis verbo ym indicaretur), sed rursus solidam, licet naturae duram lotionem cum perfricatione (כבס) : paratus igitur est ad omnia, modo a macula peccati, venia obtenta, expurgetur. Quae venia ut sibi concedatur et annuntietur ad animae suae solatium, precatur
50:10
v. 10 auditui meo dabis gaudium et laetitiam, fac quaeso ut audiam nuntium plenum gàudnu, i. e. veniae datae, ef exsultabunt ossa humiliata, hebr ut exsultent ossa quae contrivisti. Iustissima et durissima increpatione ac comminatione eum Deus per prophetam humiliaverat eiusque velut ossa contriverat, ut facile sit intellectu, quomodo debuerit, quamdiu veniam peccati non obtinuisset, omni pace et solatio carere et vehementer nuntium condonatae culpae desiderare ; —
50:11
v. 11 Averte, hebr : absconde, faciem tuam ἃ peccatis meis, et omnes iniquitates meas dele, exterge. Deus rogatur, numen sanctissimum non potest non provocari ad iustam iram, poenam, vindictam ; sed quonam contuens potest Deus placari et ad plenam veniam peccatori dandam impelli, nisi aspiciat in Illum, cuius sanguine ipse se vult placari? Iam vero David, implorata venia, quam firmiter sperat, confirmationem in bono sibi haud minus fervide ac fiducialiter efflagitat :
50:12
v. 12 Cor mundum crea in me (hebr mihi) Deus, et spiritum rectum innova in visceribus meis; potentia. divina Creatoris opus est ad mundandum et confirmandum animum peccatoris, nullo conatu creaturae id effici potest ; נכון est vel « firmus, stabilis » (Hier spiritum stabilem), ita ut psaltes precetur gratiam perseverantiae in bono, ne rursus tentatione vincatur ; vel est 6 paratus, promptus », ita ut efflagitet animum ad omnia secundum voluntatem. Dei facienda et patienda paratum : cf. Ex. 11,19; 36,96; —
50:13
v. 13 Ne proiicias me a facie tua, et spiritum sanctum tuum ne auferas a me : datus erat Davidi ut regi uncto (1 Reg. 16,13) et ut vati inspirato Spiritus Domini, erat sub partieulari Dei directione ac providentia eius vita : has gratias ne in suam suique populi perniciem amittat — id quod merito timebat —, Deum orat. Quin etiam cum fiducia audet solatium obtentae veniae postulare
50:14
v. 14 redde mihi laetitiam salutaris tui, gaudium de impetrata salute, Hier audacter vertit « laetitiam Iesu tui », e£ spiritu principali confirma me, LXX πνεύματι ἡγεμονικῷ, sine dubio 1. q. in spiritu, qui sit principe, rege populi Israél, dignus, confirma me : quae acceptio vocabulo hebr. נדיבה quod nobilitatem indicat, non repugnat ; alii tamen ex alia eiusdem nominis significatione interpretandum censent « et spiritu (ad bonum) prompto seu generoso » vel > spiritu promptitudinis 10161 me ». Nam qui hanc gratiam a Deo accipit, ut. abhorrens ab omni peccato iam spontaneo, prompto ac generoso animo Deo serviat, iam de remisso peccato vivit securior et a periculo in peccatum relabendi tutior. 1186 igitur plena, fiduciae prece partem secundam psalmi, quae in petenda emundatione et confirmatione mentis versatur, David absolvit. In tertia parte, ut Deum velut certius ad concedenda ea quae postulavit, permoveat, exponit, quid boni, 51 5101 peccatori pepercerit, inde pro gloria Dei sperari possit :
50:15
v. 15 Docebo, ex hebr melius optative : utinam (mihi contingat ut) doceam, vel precative : concede mihi ut doceam iniquos, הטאים peccatores, vias tuas, et impii ad te convertentur. Sensus est : age, quaeso, mecum ita, ut sim omnibus peccatoribus exemplum tui cum peccatoribus poenitentibus agendi modi, ut, . me considerato, spem veniae obtinendae et vitae in melius reformandae animum concipiant, et hac spe freti multi peccatores convertantur
50:20
volentia fua Sion, uf re-aedificentur muri lerusalem, hebr : aedifices muros lerusalem ;
50:21
v. 21 Tunc iterum acceptabis sacrificium iustitiae, i. e. iusta, legitima, oblationes et holocausta, tunc imponent rursus super altare tuum vitulos.. Psalmus Davidi auctori sine rationibus gravibus non est abiudicandus. — Additamento liturgico (vv. 20.21) omisso habetur carmen integrum tale quale David componere potuit. Quo enim vero sensu etiam David dicere potuerit, 86 non posse Deo piacularia offerre, supra explicatum est. Qui verba Tib: soli peccavi ita explicant, ut psalten (quicumque demum ille est) faciant . 86 excusantem : « in nullum hominem peccavi », sensum verborum, quae in contextu certe sunt sui accusatio et non excusatio, recle percepisse non videntur. Sunt etiam qui in v. 7 populum exsulem faciant dicentem : 48 prioris generationis (matris meae), progenitorum nostrorum in exsilium acti sumus. Αἴ enim sic rursus babes incongruam sui excusationem ; et potestne generatio praeterita dici populi mater ? perpende etiam ORE RN vim verborum v. 7 חולל et Dr, quae solum de vera matre apte dicuntur. Totus psalmus innuit unum orantem. :
50:3
… These terms are used by Sacred Scripture already in the Old Testament (e.g., Ps. 50:3-4; 102:12; Is. 44:22; Ez. 36:25), but even more in the New Testament, where the state of sin is conceived as a defilement, as a sickness of the soul, symbolized by all the bodily infirmities …
50:6
This notion of contrition faithfully reports the teaching of Sacred Scripture; the Council of Trent itself points this out, citing certain passages of the Old Testament (Ezek. 18:31; Ps. 50:6; 6:7; Isa. 38:15). It is also the constant doctrine of the Fathers, summarized in the very well-known saying of St. Gregory the Great: « Paenitentia est perpetrata mala plangere, …
50:7
… the divine nature, Elōhim, which however often proves secondary and substituted for the original Jahweh (cf. Ps. 14 with 53; 40, 14-18 with 70; moreover Jahweh is required by grammar in Ps. 59, 6; 80, 5, 8, 20; and by style in Ps. 43, 4; 45, 8; 48, 15; 50, 7). The section formed by books II-III thus had, for a period, an existence independent of the other two, and then underwent the revision of which it bears the traces. …
50:8
… praise of the water taken from a homily of St. Ambrose (Expositio Evang. sec. Lucam, 10, 48). Gregorian water is used with a sprig of hyssop, because this too in ancient times indicated a means of purification (cf. Lev. 14, 4. 49. 52; Num. 19, 6. 17 ff.; Ps. 50, 8).
50:9
Issop (Hebrew Ἔσοβή; Greek Ἄσωπος)
… In particular it was used for the purification of the leper (Lev. 14:4) and for the water of purification (Num. 19:6, 18). For a metaphorical use of the term cf. Ps. 50:9. In John 19:29 there is agreement in seeing an erroneous reading, since it cannot be a question of hyssop.
50:12
… (Gal. 5:24) is the antagonist, often personified, of the spirit (ibid. 5:17). The spirit, which is fundamentally the divine Holy Spirit, in the interior of the regenerated man is the new spirit introduced by God (foretold by Ez. 11:19-20; 36:26-27; cf. Ps. 50:12), which constitutes the new man or new creature (Eph. 4:22-24; Col. 3:9-10; II Cor. 5:17; Gal. 6:15); it removes "the body of the flesh" or carnal body (Col. 2:11).
50:62
Levites (Heb. Lēwī, pl. Lēwījīm; Gr. Lēwījī, pl. -ai)
… The musicians, numbering 288 (ibid. 25:7; cf. 23:5), were from the families of Asaph, Heman and Jeduthun, mentioned also as authors of psalms (Ps. 50, 62, 73-83, 88; cf. 89). At the time of the apostasy of the north the Levites again gave proof of Yahwistic fidelity, for which they were driven out by Jeroboam (II Par. 11:13-14; 13:9; …
50:102
… and exultation, as in the canticle of Moses (Ex. 15, 1-8), in the prayer of Solomon (I Kings 8, 23-26), of Azariah (Dan. 3, 26-45), of the three young men in the furnace (ibid. 3, 52-90). Many Psalms contain affections for other situations of spirit (Ps. 50, 102, 118, 127, 135, 148 etc.).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.