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| David singing. J-J Tissot. Jewish Museum (NYC) |
[1] Unto the end, a psalm of David,
In finem. Psalmus David,
[2] When Nathan the prophet came to him after he had sinned with Bethsabee.
cum venit ad eum Nathan propheta, quando intravit ad Bethsabee.
In the preceding Psalms of this decade, the Psalmist is seen to have treated of those things which pertain to the status of the Kingdom, the glory of which he has described and he has invited others to it [the glory]. Now, however, because the glory of this Kingdom is obstructed by sin, he treats of the abolition of sin: wherein two things are to be considered.
a. In praecedentibus Psalmis huius decadis videtur Psalmista egisse de his quae pertinent ad statum Regni, cuius gloriam descripsit, et alios ad eam invitavit: nunc autem, quia gloria huius Regni impedita est per peccatum, agit de abolitione peccati: ubi duo consideranda sunt.
First, because in the order of the Psalms, this Psalm is fiftieth; and this is the number of the jubilee[a] as is described in Leviticus xxvii,[1] in which a remission of all debts was made; whence this number agrees with this Psalm, in which he treats of the full remission of sins.
Primum quod in ordine Psalmorum hic Psalmus est quinquagesimus; et hic est numberus iubilaeus, ut dicitur Lev. 27 in quo fiebat remissio omnium debitorum: unde congruit hic numerus huic Psalmo, in quo agit de plena remissione peccatorum.
[a] Jubilee: Jewish History. (More fully year of jubilee). A year of emancipation and restoration, which according to the institution in Leviticus xxv was to be kept every fifty years, and to be proclaimed by the blast of trumpets throughout the land; during it the fields were to be left uncultivated, Hebrew slaves were to be set free, and lands and houses in the open country or unwalled towns that had been sold were to revert to their former owners or their heirs. Etymology: < French jubilé (14th cent. in Hatzfeld & Darmesteter), in Spanish jubileo , Italian giubbileo , < late Latin jūbilaeus (Vulgate, etc.), used as noun ‘jubilee’, but properly an adjective form (sc. annus ), after Greek ἰωβηλαῖος adjective (Origen, Epiphanius, etc.), < ἰώβηλος ‘jubilee’ (Josephus Antiq. iii. xii. 3), < Hebrew yōbēl , ‘jubilee’, originally, it seems, ‘ram’, hence ‘ram's horn used as a trumpet’, with which the jubilee year was proclaimed. The Latin form jūbilaeus instead of jōbēlaeus shows association of the Old Testament word with the native Latin jūbilum wild cry, shout, and jūbilāre to shout to, shout, halloo, huzza (see jubil v.); and in Christian Latin there was established an association of sense between these words and the Hebrew ‘jubilee’, which has extended to the modern languages of Western Christendom. In English the word was often, as in the Bible versions, spelt jubile; this was usually, like the French jubilé, of 3 syllables; but it was sometimes a disyllable, and referred directly to Latin jūbilum or medieval Latin jūbilus, in the sense of an exultant shout.
[1] And thou shalt sanctify the fiftieth year, and shalt proclaim remission to all the inhabitants of thy land: for it is the year of jubilee. Every man shall return to his possession, and every one shall go back to his former family: Sanctificabisque annum quinquagesimum, et vocabis remissionem cunctis habitatoribus terrae tuae : ipse est enim jubilaeus. Revertetur homo ad possessionem suam, et unusquisque rediet ad familiam pristinam : [Lev. xxv. 10]
Similarly, in respect of the penitential Psalms, this one is placed fourth, and appropriately so. For the first pertains to contrition of heart: whence it says: “Every night I will wash my bed.”[2] The second pertains to the confession [by means] of the mouth: “I said I will confess against myself my injustice to the Lord.”
[3] The third pertains to satisfaction: “ I am afflicted and humbled exceedingly.”[4] This fourth one, however, pertains to the consequence of repentance: in which it is shown how repentance restores a man to perfection; and therefore, among all the other Psalms , this one is more often encountered in Church, because it alone implores mercy and thus it obtains pardon; and this is easy and can be suitable for anyone.
Similiter quantum ad poenitentiales iste ponitur quartus, et convenienter. Nam primus pertinet ad cordis contritionem: unde dicit (Ps. 6) Lavabo per singulas noctes lectum meum. Secundus pertinet ad oris confessionem. (Ps. 31) Dixi Confitebor adversum me iniustitiam meam Domino. Tertius pertinet ad satisfactionem: unde dicit (Ps. 37) Afflictus sum, et humiliatus sum nimis. Hic autem quartus pertinet ad effectum poenitentiae: in quo ostenditur quomodo poenitentia restaurat hominem ad perfectum; et ideo inter omnes alios Psalmos inste magis frequentatur in Ecclesia, quia iste solum implorat misericordiam, et sic impetrat veniam; et hoc facile st, et cuilibet potest competere.
[2] I have laboured in my groanings, every night I will wash my bed: I will water my couch with my tears. Laboravi in gemitu meo; lavabo per singulas noctes lectum meum; lacrimis meis stratum meum rigabo. [Ps. vi. 7]
[3] I have acknowledged my sin to thee, and my injustice I have not concealed. I said I will confess against myself my injustice to the Lord: and thou hast forgiven the wickedness of my sin. Delictum meum cognitum tibi feci, et injustitiam meam non abscondi. Dixi : Confitebor adversum me injustitiam meam Domino; et tu remisisti impietatem peccati mei. [Ps. xxxi. 5]
[4] I am afflicted and humbled exceedingly: I roared with the groaning of my heart. Afflictus sum, et humiliatus sum nimis; rugiebam a gemitu cordis mei. [Ps. Xxxvii. 9]
Now in the other six Penitential Psalms are certain burdensome things, such as: “Every night I will wash my bed.”[5] and: “ For I did eat ashes like bread, and mingled my drink with weeping,”[6] which cannot be suitable to anyone.
In aliis autem sex Psalmis poenitentialibus sunt quaedam gravia, sicut (Ps. 6) Lavabo per singulas noctes lectum meum. Et (Ps. 101) Cinerem tanquam panem manducabam et potum meum cum fletu mescebam: quae non possunt cuilibet competere.
[5] I have laboured in my groanings, every night I will wash my bed: I will water my couch with my tears. Laboravi in gemitu meo; lavabo per singulas noctes lectum meum; lacrimis meis stratum meum rigabo. [Ps. vi. 7]
[6] For I did eat ashes like bread, and mingled my drink with weeping. quia cinerem tamquam panem manducabam, et potum meum cum fletu miscebam; [Ps. ci 10]
Such is the title: A Psalm of David when Nathan the prophet came to him after he had sinned with Bethsabee. This story is set out expressly in Chapters xi and xii of the Second Book of Kings. When David was in prosperity, he saw a woman bathing herself and he lusted after her and he committed adultery with her and caused her husband to be killed. And this displeased God, and the prophet Nathan was sent to him and he led him back to a detestation of his sin, under the similitude of a lost sheep. And David said: “I have sinned against the Lord.”And the sin was forgiven him. And this is the matter of this Psalm. Namely, the forgiveness of sins.
Titulus talis est: Psalmus David, quando venit ad eum Nathan propheta, cum intravit ad Bersabee. Haec historia habetur expresse II. Regum 11. et 12. capp. Quando David erat in prosperitate vidit mulierem lavantem se, et concupivit eam, et adulteravit, et fecit occidere virum eius. 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 huius Psalmi, scilicet dimissio peccati.
But it must be understood in the title of this Psalm that David spoke in other Psalms of other things: as where he says in Ps 21: “ O God my God,”[7] foretelling the passion of Christ; and so in different Psalms he speaks of different things. But he made this Psalm on his own account: in which he shows his fault, which he made manifest to the world, and similarly his pardon; and thus they fulfilled that which the Lord said in chapter 12 of the Second Book of kings: “ For thou didst it secretly: but I will do this thing in the sight of all . . .”[8]
Sed sciendum est in titulo huius 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 implerunt illud quod Dominus dixit 2. Reg. 12. "Tu fecisti hoc in occulto; et ego facima illud manifestum."
[7] O God my God, look upon me: why hast thou forsaken me? Far from my salvation are the words of my sins. Deus, Deus meus, respice in me : quare me dereliquisti? Longe a salute mea verba delictorum meorum. [3] O my God, I shall cry by day, and thou wilt not hear: and by night, and it shall not be reputed as folly in me. Deus meus, clamabo per diem, et non exaudies; et nocte, et non ad insipientiam mihi. [Ps. Xxi.2,3]
[8] For thou didst it secretly: but I will do this thing in the sight of all Israel, and in the sight of the sun. Tu enim fecisti abscondite : ego autem faciam verbum istud in conspectu omnis Israel, et in conspectu solis. [II Reg. xii. 12
Now the reason for this manifestation is divine mercy. For this manifestation is useful for the righteous so that they may not presume upon their own righteousness, because if David, after so many victories, after the gift of the Holy Spirit, after so great an intimacy with God and prophecy, did sin, how greatly ought we to beware, who are weak and sinners? “ Wherefore he that thinketh himself to stand, let him take heed lest he fall.”[9] Also, it is useful for sinners so that they fall not into despair:“ If thou lose hope being weary in the day of distress, thy strength shall be diminished.”[10] For David, after murder and adultery, recovered the grace of prophecy.
Ratio autem huius manifestationis est divina misericordia. Nam utilis est iustis haec manifestatio, ut non praesumant de sua iustitia 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.
[9] Wherefore he that thinketh himself to stand, let him take heed lest he fall. Itaque qui se existimat stare, videat ne cadat. [I Cor. x. 12]
[10] If thou lose hope being weary in the day of distress, thy strength shall be diminished. Si desperaveris lassus in die angustiae, imminuetur fortitudo tua. [Prov. xxiv. 10]
Now the mode of expression in the title must be noted: “When came” [Nathan]: where it designates pardon, about which he is moved in the Psalm, because through it [the Psalm] the Lord heard him and bore away his sin; but when it says: “after he had sinned with Bethsabee,” fault is designated. Wherein two things are shown: the first which he calls fault when he says: and he sinned: “ The words of the Lord are pure words.”[11]
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 ostenta sunt. Primum quod nominat culpam, cum dicit, Et intravit. Ps. 11. "Eloquia Domini eloquia casta."
[11] The words of the Lord are pure words: as silver tried by the fire, purged from the earth refined seven times. Eloquia Domini, eloquia casta; argentum igne examinatum, probatum terrae, purgatum septuplum. [Ps. xi. 7]
Also, although he had committed two sins, namely adultery and murder, Scripture names only adultery, and this for two reasons. First, that in scrutinizing and publishing the sins of others, we may not be quick but very sparing: “ Lie not in wait, nor seek after wickedness in the house of the just.”[12] And this is shown in chapter xxv[13] of Matthew where the lord carefully lists merits of the good, he passed over the demerits of the bad. Likewise it is to be noted that when someone who commits two sins, and does one on account of the other, the one passes over into the likeness of the other ; just as he who commits theft so that he may fornicate is called more fittingly a fornicator.
Item cum commisisset duo peccata, scilicet adulterium, et homicidium, Scriptura nominavit adulterium tantum; et hoc propter duo. Primum ut designet quod in scrutandis, et publicandis peccatis aliorum non simus prompti, sed valde parci. Prov. 24. "Ne insidieris, ut quaeras impeitatem in domo iusti." 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.
[12] Lie not in wait, nor seek after wickedness in the house of the just, nor spoil his rest. Ne insidieris, et quaeras impietatem in domo justi, neque vastes requiem ejus. [Prov. xxiv. 15]
[13] The parable of the Talents.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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