Psalm 50: A commentary by St Thomas Aquinas: Verse 7

David singing. J-J Tissot. Jewish Museum (NYC)

Today's post continues a series which presents the commentary St Thomas Aquinas wrote on David's Psalm 50. Through David's penitential words, the Holy Spirit breathes a sublime strengthening of faith, hope and love - for all who have ears to hear.

I am including the original Latin with my translation and notes.

The footnotes follow each section.

[7] For behold I was conceived in iniquities; and in sins did my mother conceive me.

Ecce enim in iniquitatibus conceptus sum, et in peccatis concepit me mater mea.

“For behold” Here he sets forth the root of his guilt. The root of all actual guilt is original sin, which is contracted from parents stained by that sin. This stain was in the father of David himself and in his mother. As to his father, he says:  “I was conceived in iniquities,” not in actual sins — because not in adultery but in marriage, and he was born to, or sprung from holy Jesse, as it is said in the last chapter of Ruth — but in original sin: for in this sin all are born: “ by one man sin entered into this world, and by sin death.”[1] 

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. Qauntum ad patrem dicit: In iniquitatibus conceptus sum, non actualibus, quia non de adulterio, sed de matrimonio, et sancto Iesse natus, sive generatus est, ut dicitur Ruth ultimo; sed in originali: nam in hoc peccato omnes nascuntur. Rom. 5. "Per unum hominem in hunc mundum peccatum intravit."

[1] Wherefore as by one man sin entered into this world, and by sin death; and so death passed upon all men, in whom all have sinned. Propterea sicut per unum hominem peccatum in hunc mundum intravit, et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt. [Rom. v. 12.]

But since there is one original sin, why does he say: “I was conceived in iniquities”?

Sed cum originale sit unum, quare dicit: In iniquitatibus conceptus sum?

It must be said that original sin is one in essence, so to speak, yet multifarious in its power; for it provides the cause for all other sins: “The sin which is in my flesh does work.”[2] And this diminisjes guilt,as if he might say: It is no wonder that I sin, for I was conceived in iniquities.”

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.

[2] Cf. For when we were in the flesh, the passions of sins, which were by the law, did work in our members, to bring forth fruit unto death. Cum enim essemus in carne, passiones peccatorum, quae per legem erant, operabantur in membris nostris, ut fructificarent morti. [Rom. Vii. 5]

As to his mother, he says: “And in sins did my mother conceive me.”

Quantum ad matrem dicit: Et in peccatis concepit me mater mea.

But were not David’s parents cleansed of sin through circumcision?

Sed numquid non erant mundati parentes David per circumcisionem ab originali peccato?

It must be said that baptism and circumcision cleanse the soul from original sin but the potency (for sin) still remains (like kindling); now circumcision is done in the flesh, and a man engenders fleshly sons according to the flesh; and so it was necessary that a son born should again circumcised; in the same way that someone born of baptized parents is baptized. 

Dicendum est, quod baptismus, et circumcisio mundat animam a culpa originali, sed adhuc ramanet fomes; et circumcisio fiebat in carne, et homo generat filios carnales secundum carnem: et ideo necesse erat quod iterum filius natus circumcideretur; sicut modo natus ex parentibus baptizatis baptizatur.

Another text has: My mother fed me her milk. And this refers to actual sins, because even among children are found irregular movements, as St Augustine says in his Confessions.[3]

Alia littera habet: Alit me mater mea. Et hoc ad actualia peccata refertur; quia etiam in pueris inordinati motus inveniuntur, ut Augustinus in 6 Confessiones dicit.

[3] Confessiones, VI.

Another text has: my mother delivered me. And thus because certain are sanctified in the womb; but all except Christ are conceived in original sin;[4] and so he says that he was not sanctified in the womb but born in original sin.

Alia littera habet: Peperit me mater mea. Et sic quia quidam sanctificantur in utero; sed omnes praeter Christum concipiuntur in originali; ideo dicit quod non est sanctificatus in utero, sed natus in originali.

[4] Cf. Ineffabilis Deus, The Immaculate Conception. Pope BI. Pius IX – 1854; and Fulgens Corona, Pope Pius XII, 1853.

“For behold thou hast loved truth.” He who wishes to give satisfaction should love those things which God loves. God, however, loves the truth of faith: “ Every one that is of the truth, heareth my voice.”[5] Likewise, justice: “ Mercy and truth shall go before thy face.”[6] And this is needful in a penitent so that he may punish himself because he transgressed.

Ecce enim veritatem dilexisti. Qui vult satisfacere, debet diligere ea quae Deus diligit; Deus autem diligit veritatem fidei. Io. 18. "Omnis qui est ex veritate, audit vocem meam." Item iustitiam. Ps. 88. Misericordia, et veritas praecedent faciem tuam. Et hae necessaria est in poenitente, ut in se puniat quod deliquit.

[5] Pilate therefore said to him: Art thou a king then? Jesus answered: Thou sayest that I am a king. For this was I born, and for this came I into the world; that I should give testimony to the truth. Every one that is of the truth, heareth my voice. Dixit itaque ei Pilatus : Ergo rex es tu? Respondit Jesus : Tu dicis quia rex sum ego. Ego in hoc natus sum, et ad hoc veni in mundum, ut testimonium perhibeam veritati : omnis qui est ex veritate, audit vocem meam. [Ioan. Xviii. 37]
[6] Justice and judgment are the preparation of thy throne. Mercy and truth shall go before thy face: Justitia et judicium praeparatio sedis tuae; misericordia et veritas praecedent faciem tuam. [Ps. Lxxxviii. 15]

Also, confession is necessary so that may confess his sins.

Item est necessaria confessio, ut confiteatur peccata.

 

 Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.

Psalm 50: A commentary by St Thomas Aquinas: Verses 5-6

David singing. J-J Tissot. Jewish Museum (NYC)

Today's post continues a series which presents the commentary St Thomas Aquinas wrote on David's Psalm 50. Through David's penitential words, the Holy Spirit breathes a sublime strengthening of faith, hope and love for all who have ears to hear.

I am including the original Latin with my translation and notes.

The footnotes follow each section.

[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.

Psalm 50: A commentary by St Thomas Aquinas: Verses 3-4

David singing. J-J Tissot. Jewish Museum (NYC)

Today's post continues a series which will present the commentary St Thomas Aquinas wrote on David's Psalm 50. Through David's penitential words, the Holy Spirit breathes a super-added strengthening of faith, hope and love for all who have ears to hear.

I am including the original Latin with my translation and notes.

The footnotes follow each section.

[3] Have mercy on me, O God, according to thy great mercy. And according to the multitude of thy tender mercies blot out my iniquity.

Miserere mei, Deus, secundum magnam misericordiam tuam; et secundum multitudinem miserationum tuarum, dele iniquitatem meam.

[4] Wash me yet more from my iniquity, and cleanse me from my sin.

Amplius lava me ab iniquitate mea, et a peccato meo munda me.

Now this Psalm is divided into two parts: for in the first, he implores mercy; in the second, he promises correction, see “I will teach the unjust.”[1] Concerning the first, he does two things. First, he seeks pardon for his fault; second, he seeks the restoration of grace and holiness; see: “ For (I know) my iniquity.”[2]

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.

[1] Ps. L 15]
[2] For I know my iniquity, and my sin is always before me. Quoniam iniquitatem meam ego cognosco, et peccatum meum contra me est semper. [Ps. L 5]

He therefore seeks first the mercy of God, when he says: “Have mercy on me, O God.” Wherein it must be known that, as is said in the Proverbs: “ sin maketh nations miserable.”[3] For just as he is not truly happy who abounds in riches, delights in pleasures and is rich in honours, but he who delights in God; so, he is not miserable  who is poor, wretched, feeble and weak, but he who is a sinner; and so the one who is a sinner says: “ Have mercy on me, O God,” Thou, namely, who “hast mercy upon all,”[4] “For thou lovest all things that are and hatest none of the things which thou hast made.”[5] And according to the Apostle, you have mercy on whom you wish: “ and I will be merciful to whom it shall please me,[6]  quoted in “ I will have mercy on whom I will have mercy;”[7]  Therefore if to have mercy exists under Your will, “ Have mercy on me,” clearly, a sinner.

Petit ergo primo misericordiam Dei, cum dicit: Miserere mei, Deus. Ubi sciendum est, quod, sicut dicitur Prov. 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 misereris cui vis. Rom. 9. "Miserebor cui voluero." Ergo si voluntati tuae subest misereri, Miserere mei, scilicet peccatoris.

[3] Justice exalteth a nation: but sin maketh nations miserable. Justitia elevat gentem; miseros autem facit populos peccatum. [Prov. xiv. 34]
[4] But thou hast mercy upon all, because thou canst do all things, and overlookest the sins of men for the sake of repentance. Sed misereris omnium, quia omnia potes; et dissimulas peccata hominum, propter poenitentiam.[Sap. xi. 24]
[5] For thou lovest all things that are, and hatest none of the things which thou hast made: for thou didst not appoint, or make any thing hating it. Diligis enim omnia quae sunt, et nihil odisti eorum quae fecisti; nec enim odiens aliquid constituisti, aut fecisti. [Sap. xi. 25]
[6] He answered: I will shew thee all good, and I will proclaim in the name of the Lord before thee: and I will have mercy on whom I will, and I will be merciful to whom it shall please me. Respondit : Ego ostendam omne bonum tibi, et vocabo in nomine Domini coram te : et miserebor cui voluero, et clemens ero in quem mihi placuerit. [Exod. xxxiii. 19]
[7] For he saith to Moses: I will have mercy on whom I will have mercy; and I will shew mercy to whom I will shew mercy. Moysi enim dicit : Miserebor cujus misereor : et misericordiam praestabo cujus miserebor. [Rom. ix. 15]

He does not wish to enter into contention, he does not seek to argue, but he takes a short way: “Have mercy.” Likewise, he does not cite, as a cause for mercy, either the service he has done for God nor the dangers he has undergone for Him; but he simply implores the mercy of God; whence he says: “according to thy great mercy;” and “ It is not for our justifications that we present our prayers before thy face, but for the multitude of thy tender mercies.”[8]

Non vult contendere, non quaerit disputare, sed brevi utitur via, Miserere. Item non allegat misericordiae causam, non servitia quae fecit Deo, non periricula quae sustinuit pro eo; sed solum Dei misericordiam implorat: unde dicit: Secundum magnam misericordiam tuam. Dan. 9. "Non in iustificationibus nostris prosternimus preces ante faciem tuam; sed in miserationibus tuis multis."

[8] Incline, O my God, thy ear, and hear: open thy eyes, and see our desolation, and the city upon which thy name is called: for it is not for our justifications that we present our prayers before thy face, but for the multitude of thy tender mercies. Inclina, Deus meus, aurem tuam, et audi : aperi oculos tuos, et vide desolationem nostram, et civitatem super quam invocatum est nomen tuum : neque enim in justificationibus nostris prosternimus preces ante faciem tuam, sed in miserationibus tuis multis. [Dan. ix. 18]

And it is to be noted that anyone can have hope for divine mercy, with a twofold reason. One reason is from reflection, and according to the multitude of his accomplishments.

Et notandum, quod aliquis potest sperare de misericofria divina, duplici ratione. Una ratio est ex consideratione, et secundum multitudinem effectuum eius.

First, therefore, he shows that he has hope in God’s mercy from a reflection on the divine nature; for it is proper to the divine nature that it should be goodness itself. Whence Dionysius [a] says that God is the very substance of goodness; and likewise Boethius [b] in “On the Trinity.” Whence this mercy of God is nothing other than (His) goodness as it relates to the driving away of misery. Therefore when I reflect that it is proper to goodness to drive away misery, and yet ii itself goodness, confidently I have recourse to mercy.

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 Boethius de Trin. similiter. Unde nihil aliud est haec Dei misericordia, nisi bonitas relata ad depellandam miseriam. Ergo cum considero quod bonitatis miseriam repellere est proprium, et tamen est ipsa bonitas, confidenter ad misericordiam recurro.

[a] Dionysius: flourished in the earlier part of the sixth century, dying before the year 544. Though by birth a Scythian, he was in character a true Roman and thorough Catholic, most learned in both tongues—i.e., Greek and Latin — and an accomplished Scripturist.
[b] Boethius: Roman statesman and philosopher, often styled "the last of the Romans", regarded by tradition as a Christian martyr, born at Rome in 480; died at Pavia in 524 or 525. He was cast into prison, condemned unheard, and executed by order of Theodoric. During his imprisonment, he reflected on the instability of the favour of princes and the inconstancy of the devotion of his friends. These reflections suggested to him the theme of his best-known philosophical work, the "De Consolatione Philosophiae".  It is a dialogue between Philosophy and Boethius, in which the Queen of Sciences strives to console the fallen statesman. It was translated into Anglo-Saxon by King Alfred the Great, and into Old German by Notker Teutonicus; its influence may be traced in Beowulf and in Chaucer, in Anglo-Norman and Provençal popular poetry, in the first specimens of Italian verse, as well as in the "Divina Commedia".

And it is called “great” in its own incomprehensibility, by which it fills all things: “ The earth is full of the mercy of the Lord.”[9]

Et dicitur magna, sua incomprehensibilitate, qua implet omnia. Ps. 32. Misericordia Domini plena est terra.

[9] He loveth mercy and judgment; the earth is full of the mercy of the Lord. Diligit misericordiam et judicium; misericordia Domini plena est terra. [Ps. xxxii. 5]

And it has a place in all things. For the righteous have preserved their innocence on account of God’s mercy. St Augustine: “I impute to Thy grace the evils that I have not done.”

Et in omnibus habet locum, Nam iusti innocentiam servaverunt propter misericordiam Dei. Augustines: "Domine, gratiae tuae deputo mala quae non feci."

Also, sinners have been converted to righteousness on account of God’s mercy: “ I obtained mercy.”[10]

Item peccatores sunt conversi ad iustitiam propter Dei misericordiam. 1. Tim. 1. "Misericordiam consecutus sum."

[10] But for this cause have I obtained mercy: that in me first Christ Jesus might shew forth all patience, for the information of them that shall believe in him unto life everlasting. Sed ideo misericordiam consecutus sum : ut in me primo ostenderet Christus Jesus omnem patientiam ad informationem eorum, qui credituri sunt illi, in vitam aeternam. [I Tim. i 16]

Also, those living in sin have experienced mercy: “ The mercies of the Lord that we are not consumed.”[11]

Item in peccato existentes misericordiam Dei experti sunt. Tren. 3. "Misericordiae Domini multae quod non sumus consumpti."

[11] Heth. The mercies of the Lord that we are not consumed: because his commiserations have not failed. HETH. Misericordiae Domini, quia non sumus consumpti; quia non defecerunt miserationes ejus. [Lam. iii. 22]

Also, it is said with great sublimity, because “ His tender mercies are over all his works.[12]

Item dicitur magna sublimitate, quia miserationes eius super omnia opera eius.

[12] The Lord is sweet to all: and his tender mercies are over all his works. Suavis Dominus universis; et miserationes ejus super omnia opera ejus. [Ps. cxxxxiv. 9]

For mercy does not signify in God a passion of the mind, but goodness unto the driving away of misery. Also (it is) great in duration: “ with everlasting kindness have I had mercy on thee,[13] 

Nam misericordia non signat in Deo passionem animi, sed bonitatem ad repellendam miseriam. Item magna, duratione. Is. 34. "In misericordia sempiterna misertus sum tui."

[13] In a moment of indignation have I hid my face a little while from thee, but with everlasting kindness have I had mercy on thee, said the Lord thy Redeemer. In momento indignationis abscondi faciem meam parumper a te; et in misericordia sempiterna misertus sum tui, dixit redemptor tuus, Dominus. [Isai. liv. 8]

(It is) great in power, for it made God man, it brought God down from heaven to earth and made the immortal to die: “ But God, Who is rich in mercy.”[14]

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."

[14] But God, (who is rich in mercy,) for his exceeding charity wherewith he loved us. Deus autem, qui dives est in misericordia, propter nimiam caritatem suam, qua dilexit nos, [Eph. ii. 4]

Likewise, great through accomplishment, because through mercy man can be lifted out of every misfortune: “ For thy mercy is great towards me;”[15] and “ and thou hast forgiven the wickedness of my sin.”[16] And so I ask confidently: “ Have mercy on me, O God.”

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.

[15] For thy mercy is great towards me: and thou hast delivered my soul out of the lower hell. quia misericordia tua magna est super me, et eruisti animam meam ex inferno inferiori. [Ps. Lxxxv. 13]
[16] 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]

Also, another reason is that from the beginning of the world I have found in all things the effects of your mercy; and so he says: “And according to the multitude of thy tender mercies blot out my iniquity.” Whence is said in Isaiah: “ I will remember the tender mercies of the Lord;”[17] and “ Remember, O Lord, thy bowels of compassion . . . that are from the beginning of the world.”[18]

Item alia ratio est, quia in omnibus a principio mundi inveni effectus misericordiae tuae; 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 quae a saeculo sunt."

[17] I will remember the tender mercies of the Lord, the praise of the Lord for all the things that the Lord hath bestowed upon us, and for the multitude of his good things to the house of Israel, which he hath given them according to his kindness, and according to the multitude of his mercies. Miserationum Domini recordabor, laudem Domini super omnibus quae reddidit nobis Dominus, et super multitudinem bonorum domui Israel, quae largitus est eis secundum indulgentiam suam, et secundum multitudinem misericordiarum suarum. [isai. Liii. 7]
[18] Remember, O Lord, thy bowels of compassion; and thy mercies that are from the beginning of the world. Reminiscere miserationum tuarum, Domine, et misericordiarum tuarum quae a saeculo sunt. [Ps. Xxiv. 6]

“Blot out my iniquity.” Here he sets down the effect of having mercy. Nathan said: “ The Lord also hath taken away thy sin: thou shalt not die.”[19] And thus he was secure through pardon; but he wanted his sin to be eradicated totally. Now, sin has a twofold effect: namely, the charge (deserving) of punishment and the stain on the soul.

Dele iniquitatem meam. Hic ponit effectum miserendi. Nathan dixit (II Reg. 12) "Dominus transtulit peccatum tuum: non morieris." Et sic erat securus de venia; sed volebat totaliter peccatum extirpari. Remanet autem duplex effectus peccati: scilicet reatus poenae, et macula in anima.

[19] 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]

First, therefore, he asks for the charge (deserving) of punishment to be removed. And so he says: “Wash me yet more from my iniquity.” It should be known that in Jeremias it is said that : “ The sin of Juda is written with a pen of iron, with the point of a diamond,”[20] in the similitude of a judge who writes down a (crime’s) penalty, which for as long as it is preserved written, for so long does it (he?) have the spirit of punishing. But if he puts aside this spirit, he does not preserve what is written. And so, a thing is said to be written with a steel-hard pen when sin is not blotted out. And this is why he says: “Blot out my iniquity.” That is, do not impute iniquity to me for punishment. In Isaiah it says: “ I am he that blot out thy iniquities.”[21]  and “ I have blotted out thy iniquities as a cloud, and thy sins as a mist.”[22]

Primo ergo petit removeri reatum poenae; et ideo dicit: Amplius lava me ab iniquitate mea. Sciendum est quod Hier. 17 dicitur quod "peccatum Iuda scriptum fuit stylo ferreo in ungue adamantino:" ad similitudinem iudicis qui scribit culpam, quae tamdiu servatur script 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 Ibid 44. "Delevi ut nubes iniquitates tuas, et quasi nebulam peccata tua."

[20] The sin of Juda is written with a pen of iron, with the point of a diamond, it is graven upon the table of their heart, upon the horns of their altars. Peccatum Juda scriptum est stylo ferreo in ungue adamantino, exaratum super latitudinem cordis eorum, et in cornibus ararum eorum. [Ier. Xvii. 1]
[21] I am, I am he that blot out thy iniquities for my own sake, and I will not remember thy sins. Ego sum, ego sum ipse qui deleo iniquitates tuas propter me, et peccatorum tuorum non recordabor. [Is. xliii. 25]
[22] I have blotted out thy iniquities as a cloud, and thy sins as a mist: return to me, for I have redeemed thee. Delevi ut nubem iniquitates tuas, et quasi nebulam peccata tua; revertere ad me, quoniam redemi te. [Is. xliv. 22]

“Yet more.” Here asks for the uncleanness of guilt to be removed. A man who has a well-disposed mind (conscience) abhors the uncleanness of the fault more than the harshness of the punishment, and so he says: “Wash me yet more,” as though he might say: I ask that you blot out the punishment, but I ask yet more that you cleanse away the stain.

Amplius. Hic petit removeri immunditiam culpae. Homo qui habet mentem bene dispositam plus abhorret immunditiam culpae, quam austeritatem posenae, et ideo dicat: Amplius lava me, quasi dicat: Peto ut deleas poenam; sed amplius peto quod mundes maculam.

Or, (for the meaning of) “Wash yet more,” (consider) that which I understand (from) Romans viii: “for we know not what we should pray for as we ought;[23] (see also): “ Now to him who is able to do all things more abundantly than we desire or understand.”[24]

Vel amplius lava, quam eog intelligo. Ro. 8. "Nam quid oremus sicut oportet nescimus." Eph. 3. "Et qui potens est omnia facere superabundanter quam petimus, aut intelligimus."

[23] Likewise the Spirit also helpeth our infirmity. For we know not what we should pray for as we ought; but the Spirit himself asketh for us with unspeakable groanings. Similiter autem et Spiritus adjuvat infirmitatem nostram : nam quid oremus, sicut oportet, nescimus : sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus. [Rom. Viii. 26]
[24] Now to him who is able to do all things more abundantly than we desire or understand, according to the power that worketh in us; Ei autem, qui potens est omnia facere superabundanter quam petimus aut intelligimus, secundum virtutem, quae operatur in nobis : [Eph. iii. 20] 

 

Two things are necessary for removing a stain, namely, a preceding washing and a following (continuing) cleanliness. In bodies, washing is done through water; and so, according to the Gloss,through water the Psalm prefigures the power of baptism, by which God would forgive sin. See Ezechiel xxxvi: “ And I will pour upon you clean water, and you shall be cleansed from all your filthiness;”[25] and Zacharias xiii: “ there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem: for the washing of the sinner, and of the unclean woman.”[26] And albeit that baptism had not yet been instituted, yet the power of God was washing in baptism. Therefore, “Wash me . . . from my iniquity.” See Jeremias iv: “ Wash thy heart from wickedness, O Jerusalem, that thou mayst be saved.”[27] 

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. Ezec. 36. "Effundam super vos aquam mundam, et mundabimini ab omnibus inquinamentis vestris." 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. Hierem. 4. "Lava a malitia cor tuum, Hierusalem, ut salva fias."

[25] And I will pour upon you clean water, and you shall be cleansed from all your filthiness, and I will cleanse you from all your idols. Et effundam super vos aquam mundam, et mundabimini ab omnibus inquinamentis vestris, et ab universis idolis vestris mundabo vos. [Ezech. Xxxvi. 25]
[26] In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem: for the washing of the sinner, and of the unclean woman. In die illa erit fons patens domui David et habitantibus Jerusalem, in ablutionem peccatoris et menstruatae. [Zach, xiii. 1]
[27] Wash thy heart from wickedness, O Jerusalem, that thou mayst be saved: how long shall hurtful thoughts abide in thee? Lava a malitia cor tuum, Jerusalem, ut salva fias : usquequo morabuntur in te cogitationes noxiae? [Ier. iv. 14]

Also, I ask that you cleanse me from sin, for no-one is cleansed except by you. See Job xiv: “ Who can make him clean that is conceived of unclean seed?”[28]  and see Eccli. Xxxiv: “  What can be made clean by the unclean?”[29]  And he says two things,, namely iniquity and sin. Iniquity is contrary to justice; and assuredly sin is contrary to cleanliness; and adultery is this. And thus it was iniquity insofar as he harmed another through murder; but it is sin through adultery in which he made himself unclean.

Item peto ut mundes me a peccato, quia nullus mundatur nisi a te. Iob. 14. "Quis potest facere mundum de immundo conceptum semine?" Eccli. 34. "Ab immundo quis nundabitur?" Et dicit duo, scilicet iniquitatem, et peccatum. Iniquitas est contraria iustitiae; peccatum vero munditiae, et hoc est adulterium. Et sic iniquitas fuit inquantum laesit alium per homicidium; sed peccatum est per adulterium in quo se polluit.

[28] Who can make him clean that is conceived of unclean seed? is it not thou who only art? Quis potest facere mundum de immundo conceptum semine? nonne tu qui solus es? [Iob xiv. 4]
[29] What can be made clean by the unclean? and what truth can come from that which is false? Ab immundo, quid mundabitur? et a mendace, quid verum dicetur? [Eccli. Xxxiv. 4]

 Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.

Psalm 50: A commentary by St Thomas Aquinas: Verses 1-2

David singing. J-J Tissot. Jewish Museum (NYC)

Today's post is the first of a series which will present the commentary St Thomas Aquinas wrote on David's Psalm 50. Through David's penitential words, the Holy Spirit breathes a super-added strengthening of faith, hope and love for all who have ears to hear.

I am including the original Latin with my translation and notes. The footnotes follow each section.

[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.

KB: AD MULTOS ANNOS!

Today's post recalls the birth of KB in 1979. She excelled in all her studies and was destined to enjoy a distinguished career, earning a doctorate and enjoying the title of "multi-disciplinary mathematician," no less. 

'...great was the fall thereof'

This is one page from an exercise book in which K proved herself to be an adept and diligent student of her Faith, at only five years of age (1985-6). The writing in pencil is hers, as are the drawings.

The page illustrates the story Our Lord told in His Sermon on the Mount:

[24] Every one that heareth these my words, and doth them, shall be likened to a wise man that built his house upon a rock, [25]And the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell not, for it was founded on a rock.[26] And every one that heareth these my words, and doth them not, shall be like a foolish man that built his house upon the sand, [27] And the rain fell, and the floods came, and the winds blew, and they beat upon that house, and it fell, and great was the fall thereof. [Matthew 7]

How tragic for all concerned that so many of us have followed the example of the foolish man in Verse 26.  'Great was the fall thereof'. Great indeed.

St Louis-Marie suggests the reasons for such a fall:

TRAITE DE LA VRAIE DEVOTION A LA SAINTE VIERGE
St Louis-Marie de Montfort

Ah! combien a-t-on vu de cèdres du Liban et d'étoiles du firmament tomber misérablement et perdre toute leur hauteur et leur clarté en peu de temps! D'où vient cet étrange changement? Ce n'a pas été faute de grâce, qui ne manque à personne, mais faute d'humilité: ils se sont crus capables de garder leurs trésors; ils se sont fiés et appuyés sur eux-mêmes; ils ont cru leur maison assez sûre, et leurs coffres assez forts pour garder le précieux trésor de la grâce, et c'est à cause de cet appui imperceptible qu'ils avaient en eux-mêmes (quoiqu'il leur semblât qu'ils s'appuyaient uniquement sur la grâce de Dieu), que le Seigneur très juste a permis qu'ils ont été volés, en les délaissant à eux-mêmes.

Ah, how often have we seen great cedars of Lebanon fall wretchedly and stars in the firmament lose all their sublime brightness, and so quickly! How does this strange transformation occur? Not through lack of grace, lacking in no person, but through lack of humility: they thought that they themselves were capable of keeping their treasures; they trusted in themselves and counted on themselves alone; they thought their house was sturdy enough and their chests strong enough to keep safe the precious treasure of grace; and it was because of this reliance they placed on themselves, barely perceptible to them (because it seemed to them that they were relying solely upon God's grace), that the most just Lord permitted the theft of their treasures, leaving them to themselves.[Eng. transl. by PB]

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.