Commentary on the Psalms (In Psalmos Davidis Expositio)

In the preceding Psalms of this decade the Psalmist seems to have treated of those things which pertain to the state of the kingdom, whose glory he described, and to which he invited others; but now, because the glory of this kingdom is impeded by sin, he treats of the abolition of sin. Here two things must be considered. First, that in the order of the Psalms this psalm is the fiftieth, and this is the jubilee number, as is said in Leviticus 27, in which there was remission of all debts. Hence this number fittingly belongs to this psalm, in which he treats of the full remission of sins. Likewise, as regards the penitential psalms, this one is placed fourth, and fittingly: for the first pertains to contrition of heart, whence he says, Psalm 6: "Every night I will wash," etc. The second pertains to confession of the mouth, Psalm 31: "I said, I will confess," etc. The third pertains to satisfaction, whence he says, Psalm 37: "I am afflicted," etc. But this fourth pertains to the effect of penance. In it is shown how penance restores man to perfection; and therefore among all the others this psalm is more frequently used in the Church, because it alone implores mercy, and thus obtains pardon; and this is easy, and can suit anyone. But in the other six penitential psalms there are certain heavy things, as in Psalm 6: "Every night I will wash my bed," and Psalm 101: "I ate ashes like bread," etc., which cannot suit everyone. The title is such: "A Psalm of David, when Nathan the prophet came to him after he had gone in to Bathsheba." This history is expressly found in 2 Kings 11 and 12, when David, being in prosperity, saw a woman washing herself, and desired her, and committed adultery with her, and had her husband killed. And this displeased God, and Nathan the prophet was sent to him, and brought him back to detestation of his own sin, under the likeness of a lost sheep. And David said, "I have sinned against the Lord." And his sin was forgiven him. And this is the matter of this psalm, namely the forgiveness of sin. But it must be known concerning the title of this psalm that David in other psalms speaks of other things; as there, Psalm 21: "My God, my God," he speaks foretelling the Passion of Christ; and so in various psalms he speaks of various things; but this psalm he made concerning himself. In it he shows the guilt which he made manifest to the world, and likewise the pardon; and thus is fulfilled what the Lord said, 2 Kings 12: "Thou didst this thing in secret; but I will do this in the sight of all." The reason for this manifestation, however, is divine mercy; for this manifestation is useful to the just, that they may not presume upon their own righteousness; for if David, after so many victories, after the gift of the Holy Spirit, after such great familiarity with God and prophecy, sinned, how much ought we to beware, who are fragile and sinners? 1 Corinthians 10: "Let him who thinks he stands take heed lest he fall." Likewise it is useful to sinners, that they may not despair. Proverbs 24: "If thou lose heart and despair, in the day of distress thy strength shall be diminished"; for David, after homicide and adultery, recovered the grace of prophecy. It must be noted, moreover, the manner of speaking in the title: "when he came" — here it designates the pardon, of which the psalm treats, because through him the Lord heard him, and transferred his sin; but when it says "when he had gone in to Bathsheba," the fault is designated. Here two things are shown. First, that it names the fault when it says "and he went in"; Psalm 10: "The words of the Lord are chaste words." Likewise, when he had committed two sins, namely adultery and homicide, Scripture named only the adultery. And this for two reasons. First, to show that in searching out and publishing the sins of others we should not be prompt, but very sparing. Proverbs 24: "Lie not in wait, nor seek after wickedness in the house of the just"; and this is signified in Matthew 25, where the Lord diligently enumerates the merits of the good, but passes over the demerits of the wicked. Likewise it must be noted that when someone commits two sins, and does one for the sake of the other, the one passes into the species of the other: just as one who commits theft in order to fornicate is called rather a fornicator. This psalm is divided into two parts. For first he implores mercy; second he promises amendment, at "I will teach the wicked." Concerning the first he does two things. First he asks for the release of the fault; second he asks for the restoration of holiness and grace, at "for iniquity…" He asks first, then, for the mercy of God, when he says, "Have mercy on me, O God." Here it must be known that, as is said in Proverbs 14, "sin makes peoples miserable." For just as he is not truly happy who abounds in riches, enjoys pleasures, is powerful in honors, but rather he who enjoys God; so he is not wretched who is poor, weak, and infirm, but he who is a sinner; and therefore this man, who is a sinner, says, "Have mercy on me, O God" — thou, that is, who hast mercy on all, and hatest nothing of the things thou hast made: Wisdom 11; and according to the Apostle, have mercy on whom thou wilt, Romans 9: "I will have mercy on whom I will have mercy." Therefore if to have mercy is subject to thy will, "have mercy on me," namely a sinner. He does not wish to contend, he does not seek to dispute, but uses a brief way: "have mercy." Likewise he does not allege a cause for mercy, not the services he has done for God, not the dangers he has endured for him, but implores only the mercy of God; whence he says, "according to thy great mercy." Daniel 9: "We do not lay our prayers before thy face trusting in our own righteousness, but in thy manifold mercies." And it must be noted that one can hope in divine mercy for a twofold reason. One reason is from consideration of the divine nature; the other reason is from consideration of the multitude of its effects. First, then, he shows that he hopes in the mercy of God from consideration of the divine nature, because it is proper to the divine nature that it is goodness itself. Whence Dionysius says that God is the very substance of goodness. And Boethius, in his book On the Trinity, says likewise. Hence this mercy of God is nothing other than goodness in relation to the driving away of misery. Therefore, when I consider that it is proper to goodness to drive away misery, and yet God is goodness itself, I confidently have recourse to mercy. And it is called great by reason of its incomprehensibility, by which it fills all things. Psalm 32: "The earth is full of the mercy of the Lord." And it has place in all things: for the just have preserved their innocence on account of the mercy of God. Augustine: "Lord, to thy grace I attribute the evils I have not done." Likewise sinners are converted to righteousness on account of the mercy of God. 1 Timothy 1: "I have obtained mercy." Likewise those existing in sin have experienced the mercy of God. Lamentations 3: "The mercies of the Lord are many, that we are not consumed." Likewise it is called great by reason of its sublimity, for "his tender mercies are over all his works"; for mercy does not signify in God a passion of the mind, but goodness in respect of driving away misery. Likewise great in duration. Isaiah 54: "With everlasting mercy have I had mercy on thee." Likewise great in power, because he made God man, brought God down from heaven to earth, and made the immortal to die. Ephesians 2: "But God, who is rich in mercy." Likewise great in its effect, because from every misery man can be raised up through mercy. Psalm 85 (cf. Psalm 31): "Thy mercy is great toward me, and thou hast remitted the wickedness of my sin." And therefore I confidently ask: "Have mercy on me, O God." Likewise, another reason is that from the beginning of the world I have found effects of thy mercy in all things. And therefore he says, "and according to the multitude of thy tender mercies, blot out my iniquity"; as if to say: have mercy on me, according as thou hast had mercy manifoldly and in diverse ways upon all men; whence it is said, Isaiah 63: "I will remember the tender mercies of the Lord"; Psalm 24: "Remember thy tender mercies," etc. "Blot out my iniquity." Here he sets down the effect of having mercy. Nathan said, 2 Kings 12: "The Lord hath taken away thy sin," etc. And thus he was assured of pardon; but he wished the sin to be totally uprooted. There remains, however, a twofold effect of sin: namely, the guilt of punishment, and the stain in the soul. First, then, he asks that the guilt of punishment be removed; and therefore, "wash me yet more from my iniquity." It must be known that in Jeremiah 17 it is said that the sin of Judah was written with an iron pen, with the point of a diamond, in likeness to a judge who writes down a fault, which remains written down as long as he has the intention of punishing; but if he lays aside this intention, he does not keep the writing. And thus a thing is said to be written with a diamond point when the sin is not blotted out. And this is what he says, "blot out my iniquity," that is, do not impute iniquity to me unto punishment. Isaiah 43: "I am he that blots out your iniquities." Likewise in the same place, chapter 44: "I have blotted out thy iniquities like a cloud, and thy sins like a mist." "Yet more" — here he asks that the uncleanness of the fault be removed. A man who has his mind well disposed abhors the uncleanness of the fault more than the severity of the punishment; and therefore he says, "wash me yet more," as if to say: I ask that thou blot out the punishment, but I ask yet more that thou cleanse the stain. Or, "yet more wash me" than I understand. Romans 8: "For we know not what we should pray for as we ought." Ephesians 3: "him who is able to do all things abundantly above what we ask or understand." Two things are necessary for removing the stain: namely, a preceding washing, and a following cleanness. In bodies, washing is done by water, and thus, according to the Gloss, the psalm prefigures through water the power of Baptism, by which God was going to remit sin. Ezekiel 36: "I will pour upon you clean water," etc. Zechariah 13: "There shall be a fountain open to the house of David for the washing of sinners and of the menstruous woman." And although Baptism had not yet been instituted, nevertheless the washing power of God was present in Baptism. Therefore, "wash me from my iniquity." Jeremiah 4: "Wash thy heart from wickedness, O Jerusalem, that thou mayest be saved." Likewise I ask that thou cleanse me from sin, because no one is cleansed except by thee; Job 14: "Who can make clean what is conceived of unclean seed?" Ecclesiasticus 34: "Who shall be made clean by the unclean?" And he mentions two things: namely iniquity and sin; iniquity is contrary to justice; sin, however, is contrary to cleanness — and this is adultery. And thus it was iniquity insofar as he injured another through homicide; but it is sin through adultery, in which he defiled himself.

"For I know" — here he confesses the fault. And first he confesses the fault; second he shows this confession to be acceptable to God. First, then, he confesses the fault; second he aggravates the fault itself, at "against thee only have I sinned"; third he demonstrates its origin, at "for behold." He acknowledges his fault, then, saying, "for iniquity…" There are some who do not recognize their own sins for three reasons: because reason is weighed down by the gravity of the sin: Proverbs 18: "The wicked man, when he has come into the depth of sins, contemns"; Psalm 39: "My iniquities have overtaken me, and I was not able to see." Likewise because they do not remember: Ecclesiastes 5: "He has forgotten his pleasures." Likewise on account of the flattery of men: Psalm 9: "The sinner is praised in the desires of his soul." And therefore, because others praise him for his sins, he himself does not recognize them. But happy is he who recognizes his own sin, as David did: Proverbs 14: "The heart knows the bitterness of its own soul, and a stranger does not intermeddle with its joy." As to the second point he says, "and my sin is always before me." There are some who, although they recognize their sin, nevertheless do not detest it; but this man always keeps his sin before him as something contrary, and harmful, and detestable. And he says "always." There are some who detest sin only for a time: James 1: "He considered himself and went his way," etc. Isaiah 38: "I will recall to thee all my years," etc. The Psalm: "I know my iniquity." Another reading has "before me" — and thus it is designated that he recognizes the fault, and that he continually meditates upon it. And this was made evident before God through Nathan the prophet, under a likeness. "Against thee only have I sinned." Above the Psalmist set down the recognition of his own fault; here, however, he aggravates his fault: and concerning this he does two things. First he aggravates it itself. Second he sets down what follows upon the aggravation, at "that thou mayest be justified." He aggravates this fault with respect to God, and in two ways, as is said in Jeremiah 29: "I will be judge and witness." Now he seems to despise God as judge who does not fear to sin because of his judgment. And likewise he despises God as witness who sins in his sight; and therefore he says, "against thee only have I sinned." But did he not sin against Uriah, whom he killed? He did. But he says, "against thee only," that is, God, because he is not answerable to his servant, but to the sentence of God. For when a lord who is over a servant sins, he does not sin against the servant, but against God: Wisdom 6: "Power is given you by the Lord, and strength by the Most High, who will examine your works, and search out your thoughts." Or, "against thee only," that is, by comparison to thee alone have I sinned. And this can be referred either to God or to Christ. One is said to sin against God by comparison to the just man; and thus, "against thee only have I sinned," because he alone is without sin. And likewise Christ was altogether without sin. "Against thee only, then, have I sinned," despising thy judgment. Likewise I have despised thee as witness, because "I have done evil before thee" — I did it seeing thee present: Proverbs 15: "Hell and destruction are before the Lord, how much more the hearts of the children of men"; Ecclesiasticus 23: "The eyes of the Lord are much brighter than the sun." "That thou mayest be justified." Here is set down what follows upon this aggravation: and this can be read in many ways. But first I will state what seems more likely. For "that" is sometimes put causally, sometimes only consecutively, and then its sense is: "I have done evil before thee, that thou mayest be justified" — because no one is justified on account of sin, but this follows from sin, because from the very fact that man sins, the justice of God is rendered more manifest; for from his sins it appeared that God punished him. This punishment, however, consists in two things. First he threatens. Second he inflicts the punishment; and in both he is just. As to the first he says, "in thy words," by which thou threatenest punishment: Proverbs 8: "My words are just." As to the second he says, "and mayest overcome when thou art judged," that is, when thou art compared with others in judgment. Frequently God, to show his own justice and ours as well, wishes to be judged with us: Isaiah 5: "Judge between me and my vineyard." And in this God is found more just: Job 9: "If he will contend with God, he cannot answer him one for a thousand." And that this is the intent of the psalm is clear from the Apostle, Romans 3: "But God is true, and every man a liar, as it is written." But in the Gloss it is said that this phrase, "that thou mayest be justified in thy words," etc., should not be joined with "I have done evil before thee," etc., but with what is said, "against thee only," that is, in comparison to thee, who alone art just, and to such a degree that all thy words are just. And thus the word "that" is put causally; as if to say: thou art just to such a degree that thou art justified. Or if it is referred to Christ, the sense is thus: "against thee only," namely Christ, "have I sinned," because thou art just, "and mayest overcome" all men "when thou art judged," although thou art judged by Pilate. Or otherwise, "that thou mayest be justified" — in this I ask further that thou wash me to this end, that thou mayest be justified, namely that our promises may be perfectly true, namely concerning Christ who was to be born, to whom it was promised, Psalm 131: "of the fruit of thy womb," etc., and that sin would be remitted: 2 Kings 12: "The Lord hath taken away thy sin," etc. "Mayest overcome when thou art judged" — by men, that thou oughtest not to fulfill thy promises, and oughtest not to blot out my sins.

"For behold." Here he sets down the root of the fault. The root of every actual fault is original sin, which is contracted from parents infected with that sin: this infection was in David's own father and in his mother. As to the father he says, "in iniquities was I conceived" — not actual iniquities, because he was not born of adultery but was born or begotten of matrimony and of holy Jesse, as is said at the end of Ruth — but in original sin: for in this sin all are born: Romans 5: "By one man sin entered into this world." But since original sin is one, why does he say, "in iniquities," etc.? It must be said that original sin is one in essence, so that it is spoken of thus, yet manifold in power, because it furnishes the occasion for all other sins: Romans 7: "The sin which is in my flesh works." And this diminishes the fault; as if to say: it is not surprising if I sin, since I was conceived in them. As to the mother he says, "and in sins did my mother conceive me." But were not David's parents cleansed of original sin through circumcision? It must be said that Baptism and circumcision cleanse the soul from original guilt, but the tinder still remains, and circumcision was done in the flesh, and man begets carnal children according to the flesh; and therefore it was necessary that a son, once born again, should be circumcised again: just as now one born of baptized parents is baptized. Another reading has, "my mother nourished me." And this refers to actual sins, because even in children disordered movements are found, as Augustine says in Confessions, book 6. Another reading has "bore me," etc. And thus, because some are sanctified in the womb, but all except Christ are conceived in original sin: and therefore he says that he was not sanctified in the womb, but born in original sin. "For behold, thou hast loved truth." He who wishes to make satisfaction ought to love the things which God loves. Now God loves the truth of faith: John 18: "Everyone who is of the truth hears my voice." Likewise justice: Psalm 88: "Mercy and truth shall go before thy face." And this is necessary in the penitent, that he may punish in himself what he has done wrong. Likewise confession is necessary, that he may confess his sins.

"The uncertain." Here he asks for total restoration. And first he sets down the hope which he has. Second, the petition. And first he sets down the received benefit through which he is raised up in hope. Second he sets down his confidence, at "thou shalt sprinkle me." He commemorated the benefit of power when he said, "the uncertain and hidden things," namely because as king he had the benefit of prophecy: 2 Kings 23: "The spirit of the Lord hath spoken by me, and his word by my tongue." And he sets down three things, namely the matter of prophecy, its manner, and its cause. He shows the matter of prophecy when he says, "the uncertain and hidden things." Of these things is prophecy, namely uncertain and hidden things, which are comprehended by thy wisdom. In us something is unknown in two ways, which nevertheless is known to God. Either something is unknown to us on account of a defect, or on account of an excess. On account of defect, some future contingent thing is unknown to us, because it does not yet have determinate truth. On account of excess, the divine substance is unknown to us, and those things which exceed our capacity. Both of these, however, were revealed to David through the spirit of prophecy: Amos 3: "The Lord God will do nothing, unless he has revealed his secret to his servants the prophets." "The uncertain things, then, hast thou made manifest to me," that is, those things which by their nature have variability: and these were revealed to him, as is clear in the Psalm. "Hidden things" are called those which exceed the eye of our mind: Job 29: "Wisdom is drawn from hidden things"; Ecclesiasticus 24: "I in the highest," etc. — and these are of the wisdom of God; as if to say: although these things are hidden to us, nevertheless they are comprehended by thy wisdom; and among the hidden things he commemorates the mystery of the Incarnation, which "thou hast also made manifest to me." Likewise the mercy of God is numbered among these things, because it remits sins. But it is better that it be taken universally. The manner of revelation is set down when he says, "hast made manifest to me." There is a threefold manner of prophecy. One, in which supernatural and intelligible truth is revealed under bodily likenesses and imaginings: and thus it is said, Isaiah 6: "I saw the Lord sitting," etc. Another is that in which the revelation of supernatural and intelligible truth is made without the cloud of fantastic imagination — indeed it is not yet revealed — and thus was made the revelation to Moses, Numbers 12: "Openly, and not by riddles and figures, he saw God." And such also was David's revelation: 2 Kings 23: "The God of Israel spoke to me." And below: "as the light of dawn remains when the sun rises without clouds it glows red." "Thou shalt sprinkle me with hyssop." Above the Psalmist commemorated the benefit bestowed on him by God as regards the grace of prophecy, from which he rose up into hope; here, however, he shows what he hoped from God. And there were two things. First, he hopes for the removal of the evils which he had incurred through sin. Second, he hopes for the restitution of the goods which he had lost, at "to my hearing." It must be known that man, through sin, first incurs uncleanness: Jeremiah 2: "Thou art stained in thy iniquity." Second, he incurs disgrace: whence Lamentations 4: "Their face is blackened above coals." And he hopes for these two things to be removed from him: namely, uncleanness and spiritual disgrace. Uncleanness comes about from this, that the affection of man clings to temporal things, to which it becomes like; whence if it is joined to baser things, as gold to lead, it becomes base: Hosea 9: "They became abominable, like the things which they loved." But disgrace [comes] from this, that clinging to earthly things, the light of reason is darkened in him, because he is compared to brute animals: Psalm 48: "Man, when he was in honor," etc. And therefore the soul becomes black or dark. And therefore as to the first he says, "thou shalt sprinkle me with hyssop," where he alludes to the rite of the Old Testament, Numbers 19, where on the third day the unclean man was sprinkled with the water of purification, and on the seventh day he was washed with water, and the garments were also washed. The water of purification was made from hyssop. And therefore he says, "thou shalt sprinkle me with hyssop." And that water was made from the ashes of a red heifer, by which Christ was prefigured. Whence by that sprinkling which he asks for, the sprinkling of the blood of Christ is signified: 1 Peter 1: "unto the sprinkling of the blood of Christ"; Hebrews 12: "You have come to the mount." And below: "and to the sprinkling of blood that speaketh better than Abel." This was done with hyssop. Hyssop is an herb which clings to the earth, and cures inflation, as is said in the Gloss; and it befits faith, which has humility, because through faith the intellect is subjected to God: 2 Corinthians 10: "bringing into captivity every understanding, unto the obedience of Christ." Likewise it is rooted in rock, that is, in Christ: Matthew 16: "upon this rock," etc. Now the rock was Christ, 2 Corinthians 10. Likewise it drives away the elevation of the human spirit, which is in those who do not obey the faith of Christ: 1 Timothy at the end: "If any man teach otherwise, and consenteth not to the sound words of our Lord Jesus Christ, he is not of him" (cf. Romans 8). He says, then: Lord, I have firm hope that thou wilt sprinkle me with the water of purification: Ezekiel 36: "I will pour clean water upon you," etc. "Thou shalt wash me": for after faith Baptism is necessary: Zechariah 13: "There shall be a fountain open to the house of Jacob," etc. Isaiah 1: "Wash yourselves, be clean." The effect of this washing: "I shall be made whiter than snow," because the blackness will be taken away, namely because the soul will be whiter than snow: Isaiah 1: "If your sins be as scarlet, they shall be made white as snow." And he says "above snow," because the brightness of a sanctified soul exceeds every bodily beauty, as is clear in Matthew 17, in the Transfiguration of Christ, whose garments became white as snow. All the just belong to the garments of Christ: Isaiah 49: "with all these, as with a garment, thou shalt be clothed." And by this he designates that he belongs to the garment of Christ through Baptism — "as many of you as have been baptized have put on Christ," says the Apostle, Galatians 3.

"To my hearing." Here he sets down how he has hope for the recovery of the goods which he had lost: and there are two: namely, the gift of prophecy, and the joy of conscience. The gift of prophecy is likened to hearing, because the prophet does not see the essence of God so as to see in it the things revealed, but certain signs of revealed truth arise in the soul of the prophet, and these signs occur by way of speech, etc. 1 Kings 3: "Speak, Lord, for thy servant heareth"; Isaiah 21: "What I have heard from the Lord of hosts, the God of Israel, I have announced to you." This hearing had been interrupted in him by sin, and he hoped to recover it: and therefore he says, "to my hearing thou shalt give," etc. Or, "to my hearing," by which I heard from Nathan that my sin had been taken away, whereby I conceived gladness. But as to the joy of conscience, it must be known that spiritual joy has three degrees. First it exists in the complacency of the affection; second, in the dilation of the heart; third, in its progress toward exterior things. Complacency is designated through joy when he says, "to my hearing," etc., namely from this, that I hear the things which thou speakest, or which Nathan has spoken. Philippians 4: "Rejoice in the Lord," etc. But when the affection rests in the thing loved, then its spirit is dilated to perceive more of the dilation; and this also appears in sensible things. 2 Corinthians 6: "Our heart is enlarged"; and therefore he says "gladness," which here implies dilation, as it were, in gladness. But further still, joy overflows even to the body. Proverbs 17: "A joyful mind maketh age flourishing, a sorrowful spirit drieth up the bones"; and therefore in the vision of glory in our homeland, after the resurrection, from the joy of the mind the body will be glorified: Isaiah at the end: "you shall see, and your heart shall rejoice, and your bones shall flourish like an herb." And so he himself says, "the humbled bones shall rejoice," and this refers to present glorification: for through the sadness of penance the heart of man is crushed; and therefore when men are joyful, it is a sign that the bones, which are crushed and afflicted, share in the joy: Proverbs 12: "Grief in the heart of a man shall bring him low"; Isaiah 58: "he shall fill thy soul with brightness, and deliver thy bones." Or, "the bones shall rejoice," that is, the spiritual powers, which are increased through spiritual joy. And because the just man is strengthened through this joy.

"Turn away." Here he asks for the recovery of innocence. And because he considers in himself the evil of fault, and the good of grace, he asks first that the evil, or sin, be removed; second he asks that the effect of sin be removed, at "create in me a clean heart, O God." For sin is removed not in the sense that the sin did not happen, but that the sin committed is not imputed to him unto punishment, according to that saying, Psalm 31: "Blessed is the man to whom the Lord hath not imputed sin." And he speaks after the likeness of a judge who punishes, who first considers the quantity of the fault, and afterward assesses the punishment; therefore he asks that God not consider his sin, but be unmindful of it; and therefore he says, "turn away thy face from my sins." Second he asks that punishment not be inflicted; whence he says, "and blot out all my iniquities" — as if to say: I know that I have done evil before thee, and therefore I ask that thou turn away thy face from my sins, that is, do not regard my sins for punishment: Ezekiel 18: "I will not remember all his iniquities." Likewise I have deserved the punishment of damnation, but I ask that thou blot it out; because although God does not change his counsel, he nevertheless changes the sentence. "A clean heart." Above the Psalmist asked that the sin be removed; here, however, he asks that the effects of sin be removed, which are two: namely, the defilement of the soul, and the disorder of the affection. The first effect comes about through this, that man is drawn to earthly things; whence he asks for cleanness of heart: Matthew 5: "Blessed are the clean of heart, for they shall see God"; and therefore he says, "create in me a clean heart, O God, and a right spirit." This cleanness of heart only God can restore: Job 14: "Who can make clean what is conceived of unclean seed? Is it not thou, who alone art"—namely, clean simply. And he says "create." A thing is created unto the being of nature when it is brought forth into being out of nothing: Genesis 1: "In the beginning God created," etc. Likewise, when it is brought forth into the being of grace: 1 Corinthians 13: "If I have prophecy, and know all mysteries," etc., I am nothing in the being of grace. But when God works by the operation of grace in one who already has grace, he is said to magnify him. But when he makes a just man out of a sinner, then he is properly said to create: Ephesians 2: "we are his workmanship, created in Christ Jesus unto good works"; James 1: "that you might be a kind of firstfruits of his creatures," namely spiritual ones. The second thing that follows from sin is the disorder of the mind, which comes about through turning away from the due end. Just as, then, through conversion to some mutable good the mind becomes unclean, so through turning away from the end it is disordered; and to this kind of disorder is opposed rightness, by which man is directed toward God: Song of Songs 1: "The righteous love thee"; and therefore he says, "and renew a right spirit," that is, grant it anew, because through sin I have lost it: Ephesians 4: "be renewed in the spirit of your mind." And "renew" — not exteriorly, but "within my bowels" — so that not only the lips for speaking, but the heart may be right for knowing. "Cast me not away from thy face, and take not thy holy spirit from me." Here he asks for the restitution of grace. And first he asks for grace itself. Second he asks for the effect of grace, at "restore." One is said to have the grace of God in two ways: for one is said to have the grace of God and of man; and as to something similarly, namely when he is pleasing to both, namely to God and to man. And this is called sanctifying grace. Ephesians 1: "wherein he hath graced us in his beloved Son." And according to this, grace is called the benevolence of God, by which God loves man unto eternal life. And as to something it is dissimilar: for the grace of man does not make him good, but from his own goodness he is made pleasing to man; but with God it is the reverse: because from the benevolence of God it follows that man becomes good. There are, then, two things in the grace of God: namely, the benevolence itself, and its effect in the soul; and he asks for both, when he says, "cast me not away," etc. And this can be understood in two ways. He who is in the presence of someone is seen by him, and can see him. This man is said to be in the face of God, according to 3 Kings 17: "The Lord liveth, in whose sight [I stand]"; Genesis 32: "God, in whose sight our fathers walked." And this, because they themselves are upright for seeing God: Psalm 26: "One thing have I asked of the Lord," etc. Through sin both are lost: because sinners forsake God, they are forsaken by God, and they lose the confidence of trusting in God. Isaiah 59: "Your sins and iniquities have divided between you and your God," etc. — as to the first; "and your sins have hidden his face from you" — as to the second. This man, then, has been cast away from the face of God through sin; and therefore he asks that he not finally be cast away in either way. Likewise note that in man there are two things: namely, the fault, on account of which he is worthy of punishment; and nature, on account of which he has fitness for grace; and therefore he asks that God not look upon the fault, but the nature; and therefore he says, "cast me not away." Likewise the gift of grace is given through charity, and such a gift is given through the Holy Spirit; and therefore he says, "and take not thy holy spirit from me," whose temple I had been, but I lost it on account of sin: Wisdom 1: "the holy spirit of discipline will flee from the deceitful." Do not, then, take it away — namely, finally. "Restore to me." For grace does two things in man: one with respect to higher things, because it gives delight, for he who has grace has charity, and he who has charity loves God, and possesses him; and he who has what he loves, rejoices. Therefore where there is charity, there is joy: Romans 14: "the kingdom of God is not meat and drink, but joy in the Holy Spirit." This joy the Psalmist had lost; and therefore he asks that it be restored to him, when he says, "restore to me the joy" — not of worldly things, but "of thy salvation," that is, of thy saving me. Another reading has "the joy of Jesus," namely of the savior, through whom is made the remission of sins: Habakkuk at the end: "I will rejoice in the God of my Jesus." Another effect is with respect to lower things: and this effect is confirmation in grace, which is brought about through the Holy Spirit — "and confirm me with a governing spirit." Now the Holy Spirit confirms in two ways: in one way against evils: Isaiah 8: "I have instructed thee with a strong hand." In another way in good: Isaiah 40: "They who hope in the Lord shall renew their strength." This strength is had through the Holy Spirit: for the body is not firm for sustaining or for acting except on account of the strength of the spirits; thus man is not strong without the Holy Spirit. But that spirit would not furnish strength unless it were the governing spirit, because a lower power is not sufficient to furnish aid against a higher one. Now the power of the Devil is great: Job 41: "There is no power upon earth that can be compared to him." Therefore against the Devil man needs to be helped by the governing spirit, namely one governing and ruling over all things. And man needs this spirit against the spirit of the flesh: Numbers 16: "O most mighty God of the spirits of all flesh." Likewise against the spirit of the world: 1 Corinthians 2: "Now we have received not the spirit of this world, but the spirit that is of God." Likewise against the spirit of the Devil: 1 Kings 18: "an evil spirit from the Lord troubled Saul." It must be noted that in this lesson there is a threefold mention of spirit: for it speaks of the right spirit, the holy spirit, and the governing spirit. And according to the Gloss some take "spirit" as said essentially, according as everything which is not body is spirit. Whence Father, Son, and Holy Spirit are called spirit. But it is better that it be taken personally. Now the Holy Spirit does three things in man. First, rightness of intention: Psalm 142: "Thy good spirit," etc. Likewise he sanctifies us: Romans 1: "according to the spirit of sanctification." Likewise he ennobles us and makes us princes: Galatians 4: "because you are sons of God, God hath sent the spirit of his Son into your hearts."

"I will teach." Above the Psalmist set forth his petitions to God; here, however, he promises a recompense. And first he promises what he will do for God in the present. Second, in the future, at "graciously." Concerning the first he does two things. First he promises certain spiritual sacrifices to God. Second he excuses himself from the offering of carnal sacrifices, at "for if thou hadst desired." He promises God a twofold spiritual sacrifice: namely, of doctrine, by which his neighbor is instructed. Second he promises the spiritual sacrifice of praise, by which God is praised, at "deliver me." He says, then: "I will teach the wicked thy ways." And it must be noted that above, in another psalm (49), he said, "God hath said to the sinner, why," etc., by which he showed that it does not befit a sinner to pour forth doctrine. And therefore, as long as he felt himself a sinner, he did not promise to manifest doctrine; but after God restored to him the governing spirit — and it befits such men to have doctrine, and to teach others: Jeremiah 3: "I will give you a pastor according to my own heart, who shall feed you with knowledge and doctrine." And of Christ it is said, Acts 1: "Jesus began to do and (afterward) to teach." The fruit of this doctrine, however, is not merely the speculation of truth unto blessed contemplation, but its intended end is the conversion of sinners; and therefore he says, "and the impious shall be converted to thee": Jeremiah 15: "they shall be converted to thee, and thou shalt not be converted to them"; Psalm 21: "all the nations shall be converted to the Lord." And according to the Gloss, he calls the same men both impious and wicked; although David means that those are called wicked who sin against God; and therefore he says pointedly, "I will teach the wicked" — as if to say: some, although they revere God, nevertheless act against their neighbor and unjustly; and these I will teach thy ways, namely so that they may not offend their neighbor: 3 John 4: "we have this commandment from God, that he who loveth God love also his brother." "Deliver me from bloodguiltiness." Here he promises the sacrifice of praise: and there are two impediments to this sacrifice. One is the guilt of sin; the other is an interior defect. First, then, he asks for the removal of the first impediment. Second he asks for the removal of the second, at "O Lord, thou shalt open my lips." He asks, then, for the removal of the impediment, and promises the sacrifice of praise. The impediment to divine praise, as has been said, is the guilt of fault: Ecclesiasticus 15: "Praise is not seemly," etc. Now David was guilty of a grave fault; and therefore he asks to be freed from it; and therefore he says, "deliver me from bloodguiltiness." According to the Gloss, this word, "blood," is not declined in the plural number; nevertheless the translator wished to use it to express the sin. And this refers to the concupiscence of the flesh, which is flesh and blood: Matthew 16: "flesh and blood hath not revealed it to thee," etc. — as if to say: deliver me from the sins committed out of flesh and blood. Or it may be said that David had committed the sin of adultery and homicide, and in both there is blood: because in homicide blood is shed: Psalm 5: "the bloody and deceitful man," etc. Adultery, however, proceeds from the heat of the blood; and therefore he says, "from bloodguiltiness": Hosea 4: "blood hath touched blood." O God, deliver me, then, from bloodguiltiness, for thou alone canst: Isaiah 43: "I am he that blots out your iniquities for my own sake," etc. And, "for thou art the God of my salvation," that is, who canst save me. "And my tongue shall exult," namely with delight and with interior joy of heart "I will declare thy justice": Isaiah 30: "you shall have a song as in the night of the sanctified solemnity." Likewise in the same place, chapter 35: "they shall come into Zion praising, and everlasting joy shall be upon their heads": Psalm 41: "with the voice of exultation," etc. "O Lord, thou shalt open my lips." It must be known that man is sometimes impeded from teaching also on account of an interior impediment of speaking; and this happens sometimes on account of the fault of the hearers: Ezekiel 3: "I will make thy tongue stick to thy palate, and thou shalt be dumb." And below: "because the Lord is one who exasperates." And on account of one's own sin: Psalm 106: "all iniquity shall stop its own mouth." Because, then, only God has made the tongues of infants eloquent, Wisdom 10 — therefore he asks: Lord, remove the impediments which I have incurred through sin, from my lips. "And thou, thou shalt open my lips." Ephesians at the end: "that speech may be given me, that I may open my mouth with confidence, to make known the mystery of the Gospel." It must be noted that in the opening of the mouth is understood the profundity of doctrine, wherever in the Scriptures the opening of the mouth is found: as Job 3: "After this Job opened his mouth"; and Matthew 5: "Jesus, opening his mouth," namely into the profundity of Scripture; and then, "my mouth shall declare thy praise" — as if to say: what I have in my heart, I will confess with my mouth.

"For if thou hadst desired sacrifice." Here he excuses himself. And first he shows that sacrifice is not acceptable to God; second he shows that sacrifice is acceptable to God, at "a sacrifice to God." He says, then: I promise doctrine and praise, for this sacrifice will honor thee; but a carnal sacrifice is not acceptable to thee; and therefore he says, "if thou hadst desired sacrifice," namely a carnal one, "I would surely have given it"; but "with burnt offerings thou wilt not be delighted." But does he not, then, desire carnal sacrifices at all? If God does not approve those sacrifices, why then did he command them to be made in the old law? It must be said that he commanded them to be made not for their own sake, but because they were a figure of the interior true sacrifice, by which Christ offered himself; and they are signs of the interior sacrifice, insofar as man offers his soul to God; and again they were instituted on account of the uncultivated, who did not know God; and therefore it was necessary that they should honor and acknowledge God in things, lest they should sacrifice to idols, to which they were much inclined. But because David knew, from the Holy Spirit, that the sacrifice of the heart is acceptable to God, he did not give corporeal sacrifices here. Now among all sacrifices, burnt offerings were more acceptable to God. And yet those were not acceptable to God for their own sake; therefore he says, "with burnt offerings thou wilt not be delighted," because even if they had been acceptable to thee, I would simply have offered them. And if it be objected that they were a most sweet odor to the Lord, it must be said that this was on account of the sacrifice they figured, and as a sign of the interior sacrifice, which pleases God; whence he adds, "a sacrifice to God," namely acceptable, "is an afflicted spirit." Augustine, in the tenth book On the City of God: "every sacrifice which is offered exteriorly is a sign of the interior sacrifice, in which a man offers his own soul to God." But it must be known that the soul of man is led into sin, first, through empty joy. Ecclesiastes 2: "Laughter I counted error: and to joy I said: Why art thou vainly deceived?" — that is, led into sin. Second, it is hardened toward spiritual things by sin. Ecclesiastes 3: "a hard heart shall fear evil at the last." Romans 2: "according to thy hardness and impenitent heart." Third, because he is self-sufficient in bodily things, and does not care for spiritual things, then he grows proud, which is the beginning of all sin. Ecclesiasticus 10. It is fitting, then, that the penitent who offers his heart as a sacrifice to God should do the contrary of all these things. And first, against empty joy it is fitting that he take up the sorrow of penance; and therefore he adds, "a sacrifice to God is an afflicted spirit," that is, he grieves over all his sins together, not merely one. 2 Corinthians 7: "the sorrow that is according to God worketh penance steadfast unto salvation." Baruch 2: "the soul that is sorrowful for the greatness of the evil, and goeth bowed down." And below: "gives thee glory, and sorrow to the Lord." Against the second is opposed contrition; whence he says, "a contrite heart." And note the difference between "broken" and "contrite": for things broken are those which are divided into large parts; things contrite are those which are divided into very small parts. As long, then, as someone has a hard heart, he then has, as it were, a whole heart in malice; but when he totally forsakes sin, giving himself over to spiritual things, he is then said to be contrite. Job 16: "I, that was formerly wealthy" — namely in temporal things — "am suddenly broken." Against the third is opposed humility; and therefore he says, "and a humbled [heart], O God, thou wilt not despise," because God resists the proud, but gives grace to the humble. James 4. And it must be known that he makes mention of heart and of spirit, and spirit pertains to fortitude of soul, and thus pertains to the irascible power. Isaiah 25: "the spirit of the strong, like a whirlwind driving against a wall." The heart pertains to the concupiscible power: and thus by this it is given to be understood that whatever is in the appetitive power ought to be offered to God in sacrifice.

"Graciously." Here he promises what he ought to do in the future. And first he asks what is to be done by God; second he pronounces, at "then shalt thou accept." David's eye was directed to two things: one nearby, which was figural; the other far off, which was the thing figured. As to the first, because it is read that David built the walls of the city of Jerusalem, but had not completed them, and once these were completed the Temple was to be built; and therefore he says, "deal favorably, in thy good will, with Sion, that the walls of Jerusalem may be built." And then, once the walls are built, the Temple will be built. And then thou shalt accept sacrifice, etc. And all this was figural. But if we refer it to the thing figured, it must be said thus, that there is a twofold Jerusalem: namely the heavenly one: Galatians 4: "that Jerusalem which is above is free, which is our mother." The other is the present Church, patterned after that one. Revelation 21: "I saw the holy city Jerusalem," etc. And each has walls. The walls of the heavenly Jerusalem are the fortifications of eternity and immortality, which the saints have obtained through Christ: Romans 8: "he who raised up Jesus Christ shall also quicken our mortal bodies." The walls of the present Jerusalem, namely the Church, are the sacraments of grace and the doctors. Ezekiel 13: "you have not stood up against the adverse part, neither have you set yourselves as a wall for the house of Israel, to stand in battle." He foresaw the building of these by the spirit of prophecy, Isaiah 56. To this end, then, that these walls may be built, do thou, Lord, "deal favorably" — that is, show this favor, which favor the Apostle, Titus 3, says has been fulfilled: "the kindness and love of God our savior towards man hath appeared." And this not on account of our merits, but on account of thy good will. Romans 12: "that you may prove what is the good, and the acceptable, and the perfect will of God." 1 Thessalonians 4: "this is the will of God," etc. And mayest thou do this to this end, that the walls of Jerusalem may be built — of the Church militant, or of the Church triumphant. But what will there be? "Then thou shalt accept the sacrifice of justice." This is expounded in three ways: and the first two ways pertain to the present Church. In one way, that we refer this to the sacrifice by which not cattle are slaughtered, but men are put to death for Christ's sake; and in this there is a twofold degree: because the first place is held by the sacrifice of Christ. Galatians 2: "he loved me, and delivered himself for me"; and therefore he says, "then," that is, in the building of the walls of Jerusalem, that is, of the Church, "thou shalt accept the sacrifice of justice," by which Christ offered himself, who is just. John 8: "which of you shall convict me of sin?" And because it is of such power that it makes satisfaction for man, so as to justify him. The second place is held by the other saints, who offered themselves for God as a sacrifice; whence he says, "oblations," namely the confessors, who by confessing Christ, as much as was in them, offered themselves to death, although they were not killed. Judges 5: "you that of your own accord offered your souls to danger among Israel, bless the Lord." "And whole burnt offerings" — these are the martyrs. John 15: "greater love than this no man hath," etc. "And then thou shalt accept," when these same saints impose themselves as calves upon thy altar, that is, upon thy faith, and upon Christ — that is, they will expose themselves like calves for the sake of Christ, and the faith of Christ, unto immolation. In another way, that it be referred to the works of the just: and the sense is thus: thou shalt accept justice as a sacrifice, because works of justice and mercy are like a sacrifice. Hebrews at the end: "do not forget to do good and to communicate: for by such sacrifices God's favor is obtained." And then thou wilt accept oblations. According to Gregory: a holocaust is that which was burned entirely, and signifies perfect men, who give themselves totally to God. Oblations are those who offer something and reserve something, and then the priests will place calves — that is, those newly converted — upon the altar, that is, upon the faith of Christ. Or then the greater prelates will place preachers, lowing with the doctrine of the faith, upon the altar, that is, upon the confession of the faith. The third exposition is concerning the heavenly Jerusalem: and the sense is, "then," namely when the walls of the heavenly Jerusalem shall be built, "thou shalt accept the sacrifice of justice." Here there is sometimes made the sacrifice of penance, but there only that of praise. Isaiah 60: "thy people, all of them just, shall inherit the land forever." And this is that sacrifice of praise of which Psalm 63 speaks: "blessed are they who dwell in thy house, they shall praise thee for ever and ever." And then "oblations," that is, the lesser saints, and "holocausts," that is, the greater saints, thou shalt accept. And this the angels will offer, to whom it is said, Matthew 13: "gather the wheat into my barn." And these angels will place the saints "upon thy altar," that is, into heavenly glory. Revelation 8: "there was given to him much incense, that he should offer of the prayers of all the saints upon the golden altar." Psalm 68: "this shall please God more than a young calf, that bringeth forth horns and hoofs."