Questions on the Old and New Testament 112.1–113.7

This psalm has been placed fiftieth not because of the order of time but for a reason; its title follows not the numbering but a rationale. As far as the history is concerned, it is earlier than the third. David was rebuked by the prophet Nathan for his offense before his son Absalom rose against him, wishing to deprive him of both life and kingdom. The reason why it was placed fiftieth is known to come from the law, for there it is laid down that the number fifty brings remission. After seven weeks the first day bears the type of the Lord’s day: just as after seven days the first day is the very day made at the beginning, which is always first when the week is completed, so too after seven weeks the fiftieth, counted in the mystery, is the first; and it is called “the Lord’s day” in two ways, first because it was made by the Lord in the beginning and, always turning back upon itself, is first when the week is completed, and then because on it he rose, having triumphed over death. Not without reason, then, is remission contained in the number fifty, which we have noted is signified in the mystery as the first. Indeed the law was given on the fiftieth day. On the forty-eighth day after the departure of the sons of Israel from Egypt they were ordered to wash, so that, purified for two days, they would be ready on the third day to receive the law. What does this washing indicate but the remission made on the fiftieth day, so that, purified, they might receive the law, according to which, with the past blotted out, they would from then on give account of their acts according to the law entrusted to them? For this reason the law also commanded that property that had been bought should be released in the fiftieth year. This, then, is why this psalm is titled the fiftieth.

In this psalm King David asks for remission in the sense described above; hence he says: “Have mercy on me, O God, according to your great mercy.” Knowing that he had sinned gravely, King David asks in these words: “Have mercy on me, O God, according to your great mercy.” For mercy is great when it pardons great sins.

And he added: “and according to the multitude of your compassions blot out my iniquity.” To make plain that he had offended bitterly, he calls his sin iniquity, because iniquity is no light sin; and one who blots out iniquity, that is, does not impute it, abounds in compassion. So he tries to excuse nothing in his case, so as not only to soften the judge’s mind toward himself but also to make him grieve with him. For the mind is moved to mercy when it sees the accused so confessing his sins as to show that he grieves that he sinned. One who does not grieve seems to mock the judge, because he prays in order to escape for the time being, intending to do the same things afterward.

And it follows: “Wash me thoroughly,” he says, “from my unrighteousness and cleanse me from my offense.” Since he proclaims God’s great compassion, he prays to be cleansed completely, so that nothing of offense or unrighteousness may remain in him for which he might be held suspect.

And so that he might obtain and secure this very thing, he added: “because I acknowledge my iniquity, and my offense is always before me.” Since he knows he has sinned gravely, he is anxious lest the whole of it not be forgiven him. Considering the greatness of his sins, he fears, knowing that grave sins are not easily pardoned; and so with tears he confesses his sin, keeping it before his eyes, to make the judge favorable to him in every way. For he knows that it is written: “Tell your iniquities first, so that you may be justified.”

And it follows: “Against you alone have I sinned and done evil before you.” Now he looks for a remedy from another side of his case, so as to bring his petition to effect. With this plea he declares himself innocent on the first count, because one who sins by serving another god is an enemy of God the maker; he chooses another in God’s place and ascribes God’s authority to him. Showing himself free of this iniquity, he says, “Against you alone have I sinned and done evil before you,” that is: “Because I sinned against you and against no other whom I might in error call god, my case is lighter than that of the others, who are liable to perdition. I am not ungodly but a sinner, because I sinned not against you but against your law. I did not deny you, but, confessing you as God and Lord, I sinned against a man. Therefore, since I am not guilty in what is your own cause, forgive me that I sinned against a fellow servant. For I sinned in such a way as neither to deny the honor of your name nor to give it to another.” So there was ground for the judge to be moved to mercy. While many sin against him, and he even urges them to turn to him, he gladly admits those who do not sin against him but ask pardon for other causes. For the Lord always wants his servants to take refuge in his help.

Hence he added: “so that you may be justified in your words and prevail when you are judged.” In asking for mercy he prays that God not change his justice, since justice is usually impartial, the same for those who sin and those who do not, that is, rendering to each according to his works. But this man, innocent as regards the mystery of God, is not unaware of what he asks. Knowing that the Lord often said in the law, “For I the Lord your God am merciful,” he asks from this that this faithfulness remain and that God be justified in his words, abiding in what he has spoken and not being so overcome by human sins that he does not show mercy. Those who sin, knowing what God has promised to those who live well, and persisting in their sin, judge him a liar; for by living badly they show that they do not believe that what he promised is true. Therefore King David asks that God prevail over what people think and give what he has promised, so that those may blush who, not keeping the commandments, judge that he will not give it.

And it follows: “For behold, I was conceived in iniquities.” With this addition he now recalls the cause and the weakness of the human race, for it is easy for man to sin, so as to soften the judge’s examination of him. He mentions the first cause, by which Adam, through his transgression, made the human race liable to sin. Conceiving iniquity through the persuasion and deceit of the enemy, he subjected all his seed to iniquity, so that all begotten from him by descent would be liable to sin.

Therefore he added: “and in offenses my mother conceived me,” so that the sin derived from Adam was a hindrance to those conceived and born in leading a good life; and therefore mercy should not be refused to the suppliant, because he has an enemy planted within him who persuades him to sin. For sin, which is the devil, having subjected the first man to himself, received power to insert himself into his flesh and with a certain subtlety to suggest the delights of offenses, by which he robs the captured man of life. Recalling this, the teacher of the gentiles says: “But I see another law in my members, warring against the law of my mind”; so that the judge, seeing this, may stretch out his hand to one who grieves that he has been ensnared.

And it follows: “For behold, you have loved truth.” “Because you love truth, then,” he says, “help one who asks, one whom you know to be laying bare the true hindrances of his heart; for to every such accused you long ago, moved by mercy, decreed to bring help, so that heavenly providence might amend the error committed on earth.”

Because of this he added: “The uncertain and hidden things of the heart you have made known to me.” By “the uncertain and hidden things of the heart” he means the things God provided for the protection of the human race, as the apostle too says: “What eye has not seen nor ear heard, nor has entered into the heart of man, what God has prepared for those who love him.” Who are those who love God, if not those who agree with his law, neither hiding nor excusing their sins? These hidden things of the heart, then, were made known to those who love God. Because they grieved that they had been ensnared by offenses, and when rebuked did not deny it, but imputed it to themselves and their origin rather than transferring their sins to God their maker, their hearts were lit by a spiritual flash, so that they saw God’s providence in Christ, who was to come to condemn the sin that held sway over the human race since Adam’s transgression. This, then, is what King David prays: that what God had decreed for the future, seeing the human race laboring, he would grant to him in advance, bound as he was by the same necessity in which God had decreed to help all, so that the gift that was to be free, and could not be given before its time, might be granted to him in answer to his prayer and tears.

How this is done he does not keep silent, saying: “You will sprinkle me with hyssop and I shall be cleansed.” Rightly he asks to be cleansed by the sprinkling of hyssop. With it the sons of Israel smeared their doorposts with blood, so as to be kept safe from death; so too here, by the sprinkling of hyssop he prays to be cleansed from sins, so as not to be touched by death.

And it follows: “You will wash me and I shall be made whiter than snow.” It is plain that God’s work differs from man’s. Therefore he says, “I shall be made whiter than snow,” because what God has made is much better than what man has made. For this reason he asks to be cleansed by the sprinkling of hyssop, so that, as the fleshly body is washed with water, so through what hyssop signifies the stains of souls may be washed away in a spiritual way. The sprinkling of hyssop is a kind of illumination, so that through what is visible one may be cleansed invisibly.

And it follows: “To my hearing you will give joy and gladness.” There is no doubt that the voice of one preaching remission gives joy to sinners. Who would not rejoice on hearing that pardon is given? One whom God forgives is secure both in the present and in the future.

Therefore “the humbled bones will exult.” The bones are humbled in two ways: he was humbled in sinning, for no one is exalted by sinning, and humbled again when afterward he begged pardon as a suppliant. He certainly prayed for mercy rolling in sackcloth and ashes, and when he obtained it he was lifted up with exultation of mind and refreshment of body.

And he added: “Turn your face from my sins and blot out all my iniquities.” In this form he asks for remission as it had been established for the future through faith in Christ, so that the Savior, who had been specially promised to him, would begin with him to give all sins to those who turn back. One whose sins are not looked upon and all whose iniquities are blotted out has nothing for which he can be held guilty, and the mouths of his enemies are shut. One who does not look upon sins does not impute them; for to turn one’s face from someone’s sins is not to receive an accusation against him. And why is it that, though he was rebuked for two sins, he here adds more, accusing himself? And when he had heard from the prophet Nathan that he had been pardoned, why does he ask with such persistent prayer to be able to reach pardon, unless because he is pleading not his own case alone, but on the occasion of his own sin is telling of the miseries of the whole people? For himself he prays for restoration, because one who is pardoned is not without shame unless he is restored to his place, so that the dignity of the place covers the shame; but for the others he pointed to God’s benefit that was to come in Christ for washing away all sins.

And it follows: “Create a clean heart in me, O God, and dedicate a righteous spirit in my inward parts”; that is, to pray for mercy with a good mind. He asks not only about the past but is also anxious about the future, lest he sin, so that, showing that he hates sinning, he may be helped by God through the spirit of righteousness, which he prays may be dedicated in his inward parts, that is, placed in him anew to guard him from sins, so that he is not driven to do what he is known not to want. He can have a clean heart if he offends neither inwardly nor outwardly, that is, neither in deed nor in thought. Since it is almost impossible to keep this in all things, it must at least be kept in God’s cause, which is the principal one, so that a clean heart is kept in the mystery of God and Christ while faith in them is preserved unharmed; for in another psalm it says, “Who will boast that he has a clean heart, or that he is free from sins?” Indeed King David had a clean heart in God’s cause, because he never sought help from vanity, which is idolatry, nor failed to fulfill anything God commanded him.

As for the rest, judge for yourself. And he added: “Do not cast me away from your face, and do not take your holy Spirit from me.” This is the sense I mentioned above: secure about pardon, he is anxious about restoration. One who is merely pardoned is usually kept away from the lord’s presence; for although punishment is not exacted, the crime has not been blotted out of the mind of the lord or judge. Therefore he prays that his sin be blotted out completely, and that he be worthy to come into the Lord’s presence and to prophesy again, which also happened. This is what he means by “and do not take your holy Spirit from me.” This is the spirit of the prophets.

And it follows: “Restore to me the joy of your salvation, and strengthen me with a princely spirit.” He asks to be given the joy that was promised in Christ, so that, washed of all stains and restored, he might rejoice in the salvation he sought, and be not removed but strengthened in the kingdom by the Holy Spirit, whom he called princely because he is above every creature, and through him kings reign.

And he added: “I will teach the unjust your ways, and the ungodly will turn to you.” He says this so that in him the unjust may learn God’s kindness, by which he receives and restores sinners who confess to him, and does not neglect the ungodly who turn back, but encourages them by showing mercy to others.

And it follows: “Deliver me from blood, O God, God of my salvation.” By saying this he shows that his sin deserved death, so as to proclaim how great God’s mercy is; and by this he also calls others to take refuge in God’s clemency.

Hence he added: “My tongue will exult in your righteousness, O Lord.” He says he rejoices in the Lord’s righteousness, because God abides by what he promised when he said, “But my mercy I will not take away from them.” King David, then, glad and secure on this point, proclaims the righteousness of his God.

And it follows: “You will open my lips, and my mouth will announce your praise.” God opens his lips by not letting him remain subject because of his sin. The mouth of one set free is open, but the sinner’s mouth is shut; seized by shame and fear, he does not dare to speak; but once acquitted or set free, he dances for joy and proclaims the praise of the judge. The apostle too, as he himself testifies, because he was free from all, says: “Our mouth is open to you, O Corinthians.”

And he added: “For if you had wanted sacrifice, I would certainly have given it.” He speaks from what he knew, knowing that holy Samuel said to King Saul, when Saul thought his sin could be blotted out not by grief of mind or pitiful tears but by offering sacrifice: “God does not want sacrifice,” he says, “more than that his voice be heard.” Such sacrifices can cost a man something but cannot appease God. God is appeased if the soul, mindful of its sin, weeps over what it has done with tribulation and grief of heart.

And it follows: “You will not delight in holocausts.” God does not delight in holocausts, at least in cases like this. The mind itself must make satisfaction for itself, not redeem itself from outside. Those things can give help; but the mind, as it took delight in sins, so must be afflicted in penance, and then it will please God to blot out its sins.

Hence he added: “A sacrifice to God is a troubled spirit; a contrite and humbled heart God does not despise.” He shows what kind of sacrifice God accepts for sins: no one can appease God unless he who rejoiced to the harm of his salvation has been troubled in heart, so as to be restored to life. Indeed anyone restless or undisciplined often happens to injure the members of his body, which certainly cannot receive the medicine of healing without pain; so too sinners cannot redeem their sins unless the mind that sinned has felt pain. It is just that, because it rejoiced against reason, it should suffer grief according to reason.

And it follows: “Deal kindly, O Lord, in your good will with Zion.” By Zion he means the church (so that our view may not seem unlikely). He urges God to fulfill his promise to it, knowing that he would receive full remission only when God had fulfilled in Christ what he had decreed, that is, that those who hope in the promised salvation should be freed from every sin; for through Christ they will be freed not only from their own sins but also from Adam’s sin, which came to all by descent.

And he added: “and let the walls of Jerusalem be built.” Why does he say, “and let the walls of Jerusalem be built”? Had they been destroyed? But by the walls of Jerusalem he means the church that was to be built through the faith set forth in Christ, whose walls are understood to be holy people, as the Apocalypse of the apostle John teaches us, that both the city of Jerusalem and its walls are to be understood as God’s servants. King David, then, knowing the promise through Christ that was to bring the freeing of God’s servants, prays that it be fulfilled, that is, that the church be built through faith and that those who hope for salvation through this faith be freed.

And it follows: “Then you will accept the sacrifice of righteousness, offerings and holocausts.” He says this because offerings and holocausts would be acceptable only when the church had been built, and not indiscriminately or by custom; but “the sacrifice of righteousness,” he says, “you will accept.” A sacrifice is righteous when a worthy gift is offered; and nothing is so righteous and worthy as that we offer ourselves to God. Because God is spirit, spiritual sacrifices must be offered to him, so that a living victim is offered to the living God. Since he had said that God takes no delight in carnal sacrifices offered for sin, he shows that in the future God would accept what was to be offered to him spiritually, because these are sacrifices worthy of God; that is, in the past the sacrifices were lesser, being carnal, but now they are greater, being spiritual.

And he added: “Then they will place calves upon your altar.” If he meant that, when the former sacrifices ceased, spiritual sacrifices would follow, why does he say, “then they will place calves upon your altar,” unless by these bodily things he signifies spiritual ones, since he has said that God does not delight in carnal sacrifices? By “calves,” then, he signified the new people reborn by faith in Christ, whose devotion is offered every day upon the Lord’s altar. One who is understood to have spoken of the church must be understood also to have signified its spiritual sacrifices.

Although everything God does must be believed to be done reasonably and with foresight, yet I think it better if, after faith, the reason for what was done can also be grasped, so that what is believed is not unknown. Hence the Lord says: “And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.” First one must believe, as the prophet said, and then know what is believed; for the Holy Spirit helps one who is already faithful and diligent in this matter, so that, coming to know, he understands the reason of his faith. Then he has full joy in his belief, when he understands what he believes. This is the strength of faith, this its immovable foundation: to learn the mystery of what one believes. Where there is faith alone, devotion is not so pure, and deception can find a way in.

Hence the vessel of election labors so that believers may learn the reason for their faith. When they have come to know how great he is to whom they have entrusted themselves and what his power is, they will not let themselves be drawn away from hope in him by any bargain or any argument. Hence we read: “Taste and see how sweet the Lord is,” so that by taking pains they may know the savor of his divinity, understanding that nothing is wiser than to believe in Christ. For this reason the teacher of the gentiles himself says among other things, “in whom are hidden all the treasures of wisdom and knowledge,” and again, “For I know whom I have believed, and that he is able to guard what I have entrusted.” He knows the reason for his faith and does not doubt the power of the one in whom he believes, who understands that all the treasures of wisdom and knowledge are hidden in the mystery of Christ’s birth, passion, and resurrection.

With my faith remaining, then, I have long considered with myself why our Lord came down from the sacred and heavenly seats to earth to be made flesh, and not another of those whom the Lord himself calls holy angels. It seems unfitting to his person to have undertaken this work, unless the reason for it is known; and indeed this is what troubles many. The providence of God the Father could have carried out this business through another person, both to show the truth to people caught in error and to crush the presumptuous devil, who envies salvation, with his followers, and to despoil him once conquered; for the obstinacy and irreverence of the most wicked servants could have been checked by servants acting as ministers, so that the Lord of all need not have undergone something unworthy of him.

Satan’s strength and power are not so great that he could not have been overcome by another power of the same rank, since it is certain that with God’s help he is conquered even by human beings. And though the comparison is unequal, if we take examples from earthly affairs, they agree with reason in some respect. Against a servant who rebelled against King David, Joab, his fellow servant, was sent to pursue and kill him; and against Absalom, who was impious toward his father, the task was given to servants. How much more would the strength of one holy angel out of many have sufficed to overcome the devil’s tyranny, since we read that, fighting against the angel Michael, he could not hold out but was cast down to the earth!

Reflecting often on these things, I knew only this: that he himself was sent by the Father, lest it be an injury to him if the work made through him were restored through another. But to know this was very little; it did not suffice for so great and wonderful a matter, unless something else were grasped that would lead to a hidden understanding. So it came about that I saw that the case required that the one who came should come. The reason concerned him, that he should come to crush the one who had usurped his dignity and rank. For the devil wished to be called god after God the Father, and he still contends for this even now, though the matter did not concern him at all; it belonged to the Son of God, who is second after God the Father, not by nature but by order.

To carry out this cause, then, no one else ought to have come but Christ our Lord. He came not only to crush the devil but also to make himself known to all creation, so that, the devil’s person being rejected, they would know that he is the one whose primacy and majesty Satan had presumed to claim, and thereafter, knowing the truth, they would abandon error, holding for certain that Christ is the Son of God, who alone is God from God and the head or beginning of all things in heaven and on earth; for by the strength and power with which he overcame the tyrant Satan he was shown to be the one whose rule the impious devil, who is Satan, had presumed to claim.

For while he wished unjustly to be called god, so as to rule over the spiritual powers (for which he is rebuked by the prophet, who says, “For you said in your heart, I will set my house in the clouds and will be like the Most High”), he deceived many, and by their conspiracy became the prince of error. These are admonished in the psalm to reject the lie and receive the truth; for it is said to them, “Lift up the gates of your prince, and be lifted up, eternal gates, and the king of glory will enter.” Unless error is removed from the minds of unbelievers, they cannot receive faith in the one God in Christ. They are taught to remove the gates through which one goes to the second death, which are the faithlessness begun by the devil, and to receive the sacraments of faith, through which one goes to life. These are what he means by the eternal gates, because the truth of faith is eternal, while faithlessness is temporal, because the lie is the devil’s invention. The devil, having begun his transgression in heaven, sowed it on earth, persuading people to worship many gods, among whom he would hold primacy. He wanted to be the head and beginning of the rest, which was owed not to him but to the Savior. Hence the Savior pursues him even to the earth, so that by crushing him he might expose the transgression of his error, the truth having been made manifest in himself. Hence it is said, “Truth has sprung up from the earth.” Cast down from heaven, the devil fled to the earth, so as to achieve below the deity he had schemed for on high. Hence the apostle says, “so that he sits in the temple of God, showing himself as if he were God.” In whatever way he can, he wants to fulfill his desire, even at the cost of being condemned; full of fury, he thinks it a lesser thing to be condemned than not to satisfy the greed of his error.