And the Lord spoke to Moses, saying: Go, get thee down: thy people, which thou hast brought out of the land of Egypt, hath sinned.8 They have quickly strayed from the way which thou didst shew them: and they have made to themselves a molten calf, and have adored it, and sacrificing victims to it, have said: These are thy gods, O Israel, that have brought thee out of the land of Egypt.9 And again the Lord said to Moses: See that this people is stiffnecked:10 Let me alone, that my wrath may be kindled against them, and that I may destroy them, and I will make of thee a great nation.11 But Moses besought the Lord his God, saying: Why, O Lord, is thy indignation kindled against thy people, whom thou hast brought out of the land of Egypt, with great power, and with a mighty hand?13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou sworest by thy own self, saying: I will multiply your seed as the stars of heaven: and this whole land that I have spoken of, I will give to you seed, and you shall possess it for ever.14 And the Lord was appeased from doing the evil which he had spoken against his people.
And in case you should suppose that he acted like this more from necessity than from charity, God actually offered him another people: "And I will make you," he said, "into a great nation," so leaving himself free to eliminate those others. But Moses wouldn't accept this: he sticks to the sinners; he prays for the sinners. And how does he pray? This is a wonderful proof of his love, brothers and sisters. How does he pray? Notice something I've often spoken of, how his love is almost that of a mother. When God threatened that sacrilegious people, Moses' maternal instincts were roused, and on their behalf he stood up to the anger of God. "Lord," he said, "if you will forgive them this sin, forgive; but if not, blot me out from the book you have written." What sure maternal and paternal instincts, how sure his reliance, as he said this, on the justice and mercy of God! He knew that because he is just he wouldn't destroy a just man, and because he is merciful he would pardon sinners.
Though we sometimes hear the expression "God changed his mind" or even read in the figurative language of Scripture that "God repented," we interpret these sayings not in reference to the decisions determined on by almighty God but in reference to the expectations of man or to the order of natural causes.
Have mercy on me, O God, according to thy great mercy. And according to the multitude of thy tender mercies blot out my iniquity.4 Wash me yet more from my iniquity, and cleanse me from my sin.12 Create a clean heart in me, O God: and renew a right spirit within my bowels.13 Cast me not away from thy face; and take not thy holy spirit from me.17 O Lord, thou wilt open my lips: and my mouth shall declare thy praise.19 A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, thou wilt not despise.
People are in error who think that the priests of the Lord, after a lapse, although they may have exhibited true repentance, are not capable of ministering to the Lord and engaging their honorable offices, even though they may lead a good life thereafter and perform their priesthood correctly. Individuals who hold this opinion are not only in error but also seem to argue and act in opposition to the power of the keys committed to the church, of which it is said, "Whatever you shall loose on earth shall be loosed in heaven." In short, this opinion either is not the Lord's or it is true. Be that as it may, we believe without hesitation that both the priests of the Lord and other believers may return to their place of honor after a proper satisfaction for their error, as the Lord testifies through his prophet: "Shall he who falls not also rise again? and shall he who turns away not return?" In another passage the Lord says, "I desire not the death of the sinner, but that he may turn and live." The prophet David, on his repentance, said, "Restore to me the joy of your salvation, and uphold me with your free Spirit." And he indeed, after his repentance, taught others also and offered sacrifice to God, giving thereby an example to the teachers of the holy church, that if they have fallen and thereafter have exhibited a right repentance to God, they may do both things in like manner. For he taught when he said, "I will teach transgressors your ways, and sinners will be converted to you." And he offered sacrifice for himself when he said, "The sacrifice for God is a broken spirit." For the prophet, seeing his own transgressions purged by repentance, had no doubt as to healing those of others by preaching and by making offering to God. Thus the shedding of tears moves the mind's feeling (passionem). And when the satisfaction is made good, the mind is turned aside from anger. For how does that person think that mercy will be shown to himself, who does not forgive his neighbor? If offences abound, then, let mercy also abound; for with the Lord there is mercy, and with him is plentiful redemption.
I give thanks who hath strengthened me, even to Christ Jesus our Lord, for that he hath counted me faithful, putting me in the ministry;13 Who before was a blasphemer, and a persecutor, and contumelious. But I obtained the mercy of God, because I did it ignorantly in unbelief.14 Now the grace of our Lord hath abounded exceedingly with faith and love, which is in Christ Jesus.15 A faithful saying, and worthy of all acceptation, that Christ Jesus came into this world to save sinners, of whom I am the chief.16 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.17 Now to the king of ages, immortal, invisible, the only God, be honour and glory for ever and ever. Amen.
For, when affirming that Christ came for this end, that He might save sinners, of whom himself had been the "first," what does he add? "And I obtained mercy, because I did (so) ignorantly in unbelief." Thus that clemency of God, preferring the repentance of a sinner to his death, looks at such as are ignorant still, and still unbelieving, for the sake of whose liberation Christ came; not (at such) as already know God, and have learnt the sacrament of the faith.
For this (rule), even in his own person, the apostle has laid down. For, when affirming that Christ came for this end, that He might save sinners, of whom himself had been the "first," what does he add? "And I obtained mercy, because I did (so) ignorantly in unbelief.
To all sins, then, committed whether by flesh or spirit, whether by deed or will, the same God who has destined penalty by means of judgment has nevertheless engaged to grant pardon by means of repentance. For he has said to the people, "Repent, and I will save you"; and again, "I live, says the Lord, and I will have repentance rather than death." Repentance, then, is "life," since it is preferred to "death." That repentance, O sinner, like myself (nay, rather, less than myself, for preeminence in sins I acknowledge to be mine), do you so hasten to so embrace, as a shipwrecked man the protection of some plank. This will draw you forth when sunk in the waves of sins and will bear you forward into the port of the divine clemency.
That repentance, O sinner, like myself (nay, rather, less than myself, for pre-eminence in sins I acknowledge to be mine ), do you so hasten to, so embrace, as a shipwrecked man the protection of some plank.
It was of Him, too, that he had said in a previous passage: "Now unto the King eternal, immortal, invisible, to the only God; " so that we might apply even the contrary qualities to the Son Himself-mortality, accessibility-of whom the apostle testifies that "He died according to the Scriptures," and that "He was seen by himself last of all," -by means, of course, of the light which was accessible, although it was not without imperilling his sight that he experienced that light.
Now the publicans and sinners drew near unto him to hear him.2 And the Pharisees and the scribes murmured, saying: This man receiveth sinners, and eateth with them.3 And he spoke to them this parable, saying:4 What man of you that hath an hundred sheep: and if he shall lose one of them, doth he not leave the ninety-nine in the desert, and go after that which was lost, until he find it?5 And when he hath found it, lay it upon his shoulders, rejoicing:6 And coming home, call together his friends and neighbours, saying to them: Rejoice with me, because I have found my sheep that was lost?7 I say to you, that even so there shall be joy in heaven upon one sinner that doth penance, more than upon ninety-nine just who need not penance.8 Or what woman having ten groats; if she lose one groat, doth not light a candle, and sweep the house, and seek diligently until she find it?9 And when she hath found it, call together her friends and neighbours, saying: Rejoice with me, because I have found the groat which I had lost.10 So I say to you, there shall be joy before the angels of God upon one sinner doing penance.11 And he said: A certain man had two sons:12 And the younger of them said to his father: Father, give me the portion of substance that falleth to me. And he divided unto them his substance.†13 And not many days after, the younger son, gathering all together, went abroad into a far country: and there wasted his substance, living riotously.†14 And after he had spent all, there came a mighty famine in that country; and he began to be in want.15 And he went and cleaved to one of the citizens of that country. And he sent him into his farm to feed swine.16 And he would fain have filled his belly with the husks the swine did eat; and no man gave unto him.†17 And returning to himself, he said: How many hired servants in my father’s house abound with bread, and I here perish with hunger?†18 I will arise, and will go to my father, and say to him: Father, I have sinned against heaven, and before thee:19 I am not worthy to be called thy son: make me as one of thy hired servants.20 And rising up he came to his father. And when he was yet a great way off, his father saw him, and was moved with compassion, and running to him fell upon his neck, and kissed him.†21 And the son said to him: Father, I have sinned against heaven, and before thee, I am not now worthy to be called thy son.22 And the father said to his servants: Bring forth quickly the first robe, and put it on him, and put a ring on his hand, and shoes on his feet:†23 And bring hither the fatted calf, and kill it, and let us eat and make merry:24 Because this my son was dead, and is come to life again: was lost, and is found. And they began to be merry.†25 Now his elder son was in the field, and when he came and drew nigh to the house, he heard music and dancing:26 And he called one of the servants, and asked what these things meant.27 And he said to him: Thy brother is come, and thy father hath killed the fatted calf, because he hath received him safe.28 And he was angry, and would not go in. His father therefore coming out began to entreat him.29 And he answering, said to his father: Behold, for so many years do I serve thee, and I have never transgressed thy commandment, and yet thou hast never given me a kid to make merry with my friends:†30 But as soon as this thy son is come, who hath devoured his substance with harlots, thou hast killed for him the fatted calf.31 But he said to him: Son, thou art always with me, and all I have is thine.32 But it was fit that we should make merry and be glad, for this thy brother was dead and is come to life again; he was lost, and is found.
Hence too was the prodigal denominated one who wasted his substance, that is, his right understanding, the teaching of chastity, the knowledge of the truth, the recollections of his father, the sense of creation.
The younger son then went away not yet matured in mind, and seeks from his father the part of his inheritance which fell to him, that in truth he might not serve of necessity. For we are rational animals endowed with free will.
The elder son then as a husbandman was engaged in husbandry, digging not the land, but the field of the soul, and planting trees of salvation, that is to say, the virtues.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)