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| David singing. J-J Tissot. Jewish Museum (NYC) |
[5] For I know my iniquity, and my sin is always before me.
Quoniam iniquitatem meam ego cognosco, et peccatum meum contra me est semper.
[6] To 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.
Tibi soli peccavi, et malum coram te feci; ut justificeris in sermonibus tuis, et vincas cum judicaris.
“For.” here he confesses guilt: first, he confesses guilt; second, he shows this confession to have been accepted by God. First, therefore, he confesses guilt; second, he amplifies that same guilt there (where he says): “ To thee only have I sinned,”; thirdly he shows its origin, there (where he says): “For behold. . .”(verse 7).
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 eius originem demonstrat, ibi, Ecce enim.
Therefore he recognizes his guilt, saying: “For . . . iniquity.” There are some who do not know their sins on account of three causes. For the reckoning is worsened by the gravity of the sin. “The wicked man when he is come into the depth of sins, contemneth;”[1] and: “ My iniquities have overtaken me, and I was not able to see.”[2]
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." Ps. 39. Comprehenderunt me iniquitates meae, et non potui ut viderem.
[1] The wicked man when he is come into the depth of sins, contemneth: but ignominy and reproach follow him. Impius, cum in profundum venerit peccatorum, contemnit; sed sequitur eum ignominia et opprobrium. [Prov. xviii. 3]
[2] For evils without number have surrounded me; my iniquities have overtaken me, and I was not able to see. They are multiplied above the hairs of my head: and my heart hath forsaken me. Quoniam circumdederunt me mala quorum non est numerus; comprehenderunt me iniquitates meae, et non potui ut viderem. Multiplicatae sunt super capillos capitis mei, et cor meum dereliquit me. [Ps. Xxxix. 13]Also, because they do not remember: “He has forgotten his delights.”
Item quia non recordantur. Eccli. 5. "Oblitus est deliciarum suarum."
Also, on account of the flattery of men: “ For the sinner is praised in the desires of his soul.”[3]
Item propter adulationes hominum. Ps. 9. Laudatur peccator in desideriis anima sua.
[3] For the sinner is praised in the desires of his soul: and the unjust man is blessed. Quoniam laudatur peccator in desideriis animae suae, et iniquus benedicitur. [Ps. ix. 24]
And therefore, because others praise him concerning his sins, he himself does not recognise them (for what they are). But happy the man who recognises his sin, like David. “ The heart that knoweth the bitterness of his own soul, in his joy the stranger shall not intermeddle.”[4]
Et ideo quia alii laudant eum de peccatis, ipse non recognoscit. Sed felix qui peccatum suum recognoscit sicut David. Prov. 14. "Cor quod novit amaritudinem animae suae, in gaudio eius non cognoscetur extraneus."
[4] The heart that knoweth the bitterness of his own soul, in his joy the stranger shall not intermeddle. Cor quod novit amaritudinem animae suae, in gaudio ejus non miscebitur extraneus. [Prov. xiv. 10]
As to the second, he says: “ and my sin is always before me.” There are some who, even if they know their sin, nevertheless do not detest it; but this his sin always holds against itself as being inimical, harmful and detestable. And he says “always;” there are some who detest sin for a time: “ For he beheld himself, and went his way, and presently forgot what manner of man he was.”[5] And see Isaias: “ I will recount to thee all my years in the bitterness of my soul.”[6] And the the Psalm: “ I know my iniquity.”
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. Iac. 1: "Consideravit se, et abiit, et statim oblitus est qualis fuerit." Isa. 38: "Recogitabo tibi omnes annos meos in amaritu animae meae." Psalmus: Iniquitatem meam ego cognosco.
[5] For if a man be a hearer of the word, and not a doer, he shall be compared to a man beholding his own countenance in a glass. Quia si quis auditor est verbi, et non factor, hic comparabitur viro consideranti vultum nativitatis suae in speculo : For he beheld himself, and went his way, and presently forgot what manner of man he was. consideravit enim se, et abiit, et statim oblitus est qualis fuerit. [Iac. I. 23-4]
[6] What shall I say, or what shall he answer for me, whereas he himself hath done it? I will recount to thee all my years in the bitterness of my soul. Quid dicam, aut quid respondebit mihi, cum ipse fecerit? Recogitabo tibi omnes annos meos in amaritudine animae meae. [Is. Xxxviii. 15]
Other words: “Before me;” and thus it is indicated that he knows his guilt, and that he continuously thinks about it. And this was brought about, before him, through Nathan the prophet, under a similitude.
Alia littera, Coram me; et sic designatur quod recognoscit culpam, quod continue meditatur de ea. Et hoc statutum est coram eo per Nathan prophetam sub similitudine.
“To thee only have I sinned.” Above, the Psalmist set down the acknowledgement of his own guilt; here, however, he amplifies his guilt; and concerning this, he does two things. First, he amplifies it; second, he sets down that which follows from the amplification where (he says): “that thou mayst be justified.” He amplifies this guilt with respect to God in a twofold manner, as is said in Jeremias: “ I am the judge and the witness.”[7] Now, he who fears not to sin, despite God’s judgement, appears to set God at naught as a judge. And similarly he sets God at naught as a witness when he sins in His sight; and so he says, “To thee only have I sinned.”
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 iustificeris. Hanc culpam exaggerat per respectum ad Deum, et dupliciter, ut dicitur Hier. 29. "Ego ero iudex, et testis." Videtur autem Deum iudicem contemnere qui non timet peccare propter iudicium eius. Et similiter contemnit Deum testem qui peccat in oculis eius; et ideo dicit: Tibi soli peccavi.
[7] Because they have acted folly in Israel, and have committed adultery with the wives of their friends, and have spoken lying words in my name, which I commanded them not: I am the judge and the witness, saith the Lord. pro eo quod fecerint stultitiam in Israel, et moechati sunt in uxores amicorum suorum, et locuti sunt verbum in nomine meo mendaciter, quod non mandavi eis. Ego sum judex et testis, dicit Dominus. [Ier. Xxix. 23]
But did he not sin against Urias, whom he killed? Thus (it would appear); but he says “ To thee only,” that is, to God, because he is not answerable to his servant but to the judgement of God. When a master, who is over his servant, sins, he does not commit a sin answerable to the servant but to God: “ For power is given you by the Lord, and strength by the most High, who will examine your works, and search out your thoughts.”[8]
Sed numquid non peccavit contra Uriam quem occidit? Sic; sed dicit, Tibi soli; id est 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 vestra, et cognitationes scrutabitur."
[8] For power is given you by the Lord, and strength by the most High, who will examine your works, and search out your thoughts: Quoniam data est a Domino potestas vobis, et virtus ab Altissimo, qui interrogabit opera vestra, et cogitationes scrutabitur; [Sap. vi. 4]
Or, “To thee only,” that is, by comparison, “To thee only have I sinned;” and this can be referred either to God or to Christ. To sin against God is said by comparison to the Just One; and so, “To thee only have I sinned,” because Thou alone art without sin. And similarly, Christ was wholly without sin. “To thee only have I sinned,” in setting at naught Thy judgement. Likewise, I have set Thee at naught as a witness, because I “have done evil before thee,” I have done this in Thy sight and presence. See Prov. Xv: “ Hell and destruction are before the Lord: how much more the hearts of the children of men?[9] and see Eccli. Xxiii: “ the eyes of the Lord are far brighter than the sun.”[10]
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 iustum; et sic, Tibi soli peccavi, quia solus es sine peccato. Et similiter Christus omnino fuit sine peccato. Tibi ergo soli peccavi, contemnendo iudicium 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?" Eccli. 23. "Oculi Domini multo lucidiores supra solem."
[9] Hell and destruction are before the Lord: how much more the hearts of the children of men? Infernus et perditio coram Domino; quanto magis corda filiorum hominum! [Prov. xv. 11]
[10] And he knoweth not that the eyes of the Lord are far brighter than the sun, beholding round about all the ways of men, and the bottom of the deep, and looking into the hearts of men, into the most hidden parts. et non cognovit quoniam oculi Domini multo plus lucidiores sunt super solem, circumspicientes omnes vias hominum, et profundum abyssi, et hominum corda, intuentes in absconditas partes. [Eccli. Xxiii. 28]
“That thou mayst be justified.” Here is set forth what follows on from this amplification; now this can be read in many ways: but first I shall say what appears most (likely). Now this at some time is set forth causally and at some time consecutively, and this is its sense: I “have done evil before thee that thou mayst be justified,” for no-one is justified on account of sin; but this follows from sin, for from this very fact that man sins, the justice of God is made more manifest.
Ut iustificeris. 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 consecutive tantum; et tunc est eius sensus: Malum coram te feci, ut iustificeris tu, quia nullus propter peccatum iustificatur; sed hoc consequitur ex peccato, quia ex hoc ipso quod homo peccat, iustitia Dei manifestior redditur.
Now, for his sins it appeared that God punished him. But this punishment consists in two things: first, He threatens; second, He inflicts the punishment; and in each He is just. As to the first, he says, “In thy words,” by which you threaten a punishment. See Prov. Viii: “ All my words are just.”[11] As to the second, he says: Thou “mayst overcome when thou art judged;” that is, when with others in judgement you are compared. Frequently, God wishes to be judged with us in order to show forth His justice and ours as well.See Isa. V: “ Judge between me and my vineyard;”[12] and Job ix: “ If he will contend with him, he cannot answer him one for a thousand.”[13]
Nam ex peccatis eius apparuit quod eum Deus punivit. Haec autem punitio consistit in duobus. Primo comminatur; secundo infert poenam; et in utroque est iustus. Quantum ad primim dicit, In sermonibus, quibus poenam comminaris. Prov. 8. "Iusti sunt sermones mei." Quantum ad secundum dicit, Vincas, cum iudicaris; idest cum aliis in iudicio compararis. Frequenter Deus ad ostendam suam iustitiam et nostram etiam vult nobiscum iudicari. Isa. 5. "Iudicate inter me et vineam meam." Et in hoc Deus iustior invenitur. Iob. 9. "Si contendere cum Deo voluerit, non poterit et respondere unum pro mille."
[11] All my words are just, there is nothing wicked nor perverse in them. Justi sunt omnes sermones mei : non est in eis pravum quid, neque perversum; [Prov. viii. 8]
[12] And now, O ye inhabitants of Jerusalem, and ye men of Juda, judge between me and my vineyard. Nunc ergo, habitatores Jerusalem et viri Juda, judicate inter me et vineam meam. [Isa. v. 3]
[13] If he will contend with him, he cannot answer him one for a thousand. Si voluerit contendere cum eo, non poterit ei respondere unum pro mille. [Iob ix. 3]And that this should be the intention of the Psalm is made clear from the Apostle: “ But God is true; and every man a liar, as it is written.”[14]
Et quod haec sit intentio Psalmi, patet ex Apostolo Rom. 3. "Est autem Deus verax, omnis homo mendax, sicut scriptum est."
[14] But God is true; and every man a liar, as it is written, That thou mayest be justified in thy words, and mayest overcome when thou art judged. Est autem Deus verax : omnis autem homo mendax, sicut scriptum est : Ut justificeris in sermonibus tuis : et vincas cum judicaris. [Rom. Iii. 4]
But in the Gloss it says that what is said (“...that thou mayst be justified in thy words and mayst overcome when thou art judged”) should not be taken with “ I have done evil before thee,” but with “To thee only have I sinned;” that is, for a comparison[15] with you, who alone are just and inasmuch as all your words are just. And thus, that it (this meaning)is set forth causally, as if he were saying: inasmuch as you are just, “ that thou mayst be justified.”
Sed in glossa, loquitur, ut hoc quod dicitur, Iustificeris in sermonibus suis, et vincas cum iudicaris, non continetur cum Malum coram te feci; sed cum hoc quod dicit, Tibi soli, idest ad tui comparationem, qui solus es iustus, et intantum quod omnes sermones tui iusti. Et sic Ut ponitur causaliter; quasi dicat: Intantum es iustus ut iustificeris.
[15] Between David, the sinner, as types for all sinners, and God.
Or, if it may be referred to Christ, the sense is thus: “To thee only” (namely Christ) “have I sinned,” for thou art just and mayest overcome all men when thou art judged, even judged by Pilate.
Vel si referatur ad Christum, sic est sensus: Tibi soli, scilicet Christo, peccavi, quia es iustus, et vincas omnes homines, cum iudicaris, licet iudiceris a Pilato.
Or, otherwise: that thou mayest be justified in this, I ask that you “wash me yet more,” that “thou mayest be justified” in this: that is to say, that our promises may come perfectly true, namely, of the Christ to be born; to whom[16] it was promised: “ of the fruit of thy womb I will set upon thy throne.”[17] And that sin may be remitted: “ The Lord also hath taken away thy sin.”[18] And that thou “ mayst overcome when thou art judged” by men, for you are not obliged to fulfil the promises and you are not obliged to blot out my sins.
Vel aliter: Ut iustificeris in hoc, amplius peto ut laves me, ad hoc ut iustificeris; scilicet, promissiones nostrae perfecte verae sint, scilicet de Christo nascituro; cui promissum est (Ps. 131) De fructu ventris tui ponam super sedem tuam. Et quod peccatum remitteretur. II. Reg. 12. "Dominus transtulit tibi peccatum tuum." Et vincas cum iudicaris, ab hominibus, quod non debeas implere promissa, et non debeas delere peccata mea.
[16] Specifically, to David. See Ps. Cxxxi. 11.
[17] The Lord hath sworn truth to David, and he will not make it void: of the fruit of thy womb I will set upon thy throne. Juravit Dominus David veritatem, et non frustrabitur eam : De fructu ventris tui ponam super sedem tuam. [Ps. Cxxxi. 11]
[18] And David said to Nathan: I have sinned against the Lord. And Nathan said to David: The Lord also hath taken away thy sin: thou shalt not die. Et dixit David ad Nathan : Peccavi Domino. Dixitque Nathan ad David : Dominus quoque transtulit peccatum tuum : non morieris. [II Reg. xii. 13]
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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