The Penitential Psalms - Psalm 50/2 - verses 1-4

Today I want to take a more detailed look at the opening verses of Psalm 50, which are King David's profession of guilt, and plea for mercy.

Notes on the notes

In the notes below, I've provided some comparisons between various translations, and definitions for some of the key vocabulary in the Vulgate version of the text. for those interested.

But you can also skip straight to the notes on the text, and the commentaries after them if you prefer!

The comparisons I've included are generally between the Vulgate (V); 1979 Neo-Vulgate (NV); St Jerome's translation from the Hebrew (JH) and the Septuagint.  I'll also provide some comments on how these compared to the (medieval) Hebrew Masoretic Text (MT).  The  definitions of key words in the Latin (mainly taken from Dom Matthew Britt's Dictionary of the Psalter).  The English translations provided are from the Douay-Rheims (DR), Brenton's translation from the Septuagint (Brenton), Coverdale (Cover), and the Monastic Diurnal (MD).

You can find further details of my sources, with links, here and you can also find introductions to the key patristic commentaries on the psalms I've drawn on elsewhere on this blog.

Notes on the verses

1	V	Miserére mei Deus, * secúndum magnam misericórdiam tuam.
	NV/JH	Miserere mei, Deus, secundum misericordiam tuam
		ἐλέησόν με ὁ θεός κατὰ τὸ μέγα ἔλεός σου

Text notes: Misericordia is a translation of the Hebrew ‘hesed’, meaning loving kindness.  Boylan notes that the underlying Hebrew of ‘miserere’ means more be gracious to me.

misereor, sertus sum, eri 2  to pity, have mercy on.

misericordia, ae, mercy, kindness, favor, compassion, loving-kindness.

secundus, a, um  following in time or order; the next, the second; in accordance with, as befits

magnus, a, um, great, mighty; elders

DR	Have mercy on me, O God, according to your great mercy.
Brenton	Have mercy upon me, O God, according to thy great mercy
Cover	Have mercy upon me, O God, after thy great goodness;

Cassiodorus puts this verse in its historical context:

"When that most powerful king, an outstanding victor over many na­tions, heard himself rebuked by the prophet Nathan, he did not blush to confess his sins openly or have recourse to the harmful excuses to which men hasten in their utter shamelessness. He at once prostrated himself with salutary humility, offered himself to God, and repentant in his prince's purple made entreaty with holy tears. The faithful servant does not cling to brash denials, but quickly realises the faults which he has committed. What a marvellous beginning! By saying to the Judge: Have mercy on me, he is seen to have removed the need for a trial." 

Why does he accept his guilt with such alacrity, having persisted in sin so egregiously?  St Thomas Aquinas suggests that it is becauses the depth of unhappiness that is caused by a state of sin:

Therefore, he seeks first the mercy of God when he says: Have mercy on me, O God. Whence it must be known that, as it is said in Proverbs 14, "sin maketh nations miserable." Indeed, just as he is not truly happy who abounds in riches, delights in pleasures, possesses honours in abundance, but he who delights in God; so, he is not miserable who is poor, wretched and feeble and weak, but he who is a sinner; and therefore the one who is a sinner says: Have mercy on me, O God, Thou, namely who "hast mercy upon all and hatest none of the things which thou hast made" (Wisdom 11) and, according to the Apostle, you have mercy on whom you wish. Romans 9 "I shall have mercy on whom I wish." 

2	V/NV	Et secúndum multitúdinem miseratiónum tuárum, * dele iniquitátem meam.
	JH	Iuxta multitudinem miserationum tuarum dele iniquitates meas.
		καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου ἐξάλειψον τὸ ἀνόμημά μου

Text notes: The MT uses three words in this psalm for sin, what is referred to here is pesha, the fundamental sin of personal rebellion against God.

multitudo, inis f, a large number, multitude. abundance, greatness; as an adjective, great, mighty

miseratio, onis,   kindness, compassion, mercy

deleo, levi, letum, ere 2, to destroy, blot out, annihilate.

iniquitas, atis,   iniquity, injustice, sin.

DR	And according to the multitude of your tender mercies blot out my iniquity.
Brenton	and according to the multitude of thy compassions blot out my transgression
MD	And according to the great bounty of Thy mercies, blot out my guilt.
Cover	According to the multitude of thy mercies do away mine offences

St Augustine points out that David needed to draw on God's great mercy, because he acted not out of ignorance, which is more easily forgivable, but in the full knowledge that what he did was a sin.  Still, we know that God's mercy is indeed great, as Bellarmine draws out:

Those words, then, "According to the multitude of thy tender mercies," give us to understand how unbounded is the mercy shown by God to his beloved children; for the Hebrew word, strictly speaking, signifies the tender love of a father, which the Scripture is wont to express by, "The bowels of mercy;" and the Church, in the Collect of the eleventh Sunday after Pentecost, thus expresses, "O God, who, through the excess of your love, go farther than even the merits and even the prayers of your supplicants." For, in fact, so great is the love of God for us, that he not only grants much more than we deserve, but even more than we dare to hope for. He shows that in the parable of the prodigal son. The father not only for­gives the penitent but he runs to meet him, embraces him, kiss­es him, orders the most valuable clothes, and a precious ring for him, kills the fatted calf in compliment to him; and, finally, shows more marks of favor and love to him, after squandering all his property, than if he had returned after having achieved a signal victory over his enemies. 

The reference to blotting out our sins is important too, for sin has two effects, as Bellarmine expounds:

"Blot out my iniquity," refers to the sin and the stain left after it. David knew that he had not only incurred the punishment of everlasting death by his sin, but that it also left a stain on his soul that rendered it dark, deformed, and hateful to God; and the expression, "Blot out," refers to both. When a debt is forgiven, the deeds are said to be cancelled, or blotted out; and stains are said to be blotted, when the thing stained is washed and purified. David, then, begs of God not to deal with him in the rigor of his justice, but with the mercy of a father, to forgive the sin, and wash away the stain left by it, by restoring the brightness of his grace.

Acts 3:19 draws on this verse, saying 'Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord'.

3	V/NV	Amplius lava me ab iniquitáte mea: * et a peccáto meo munda me.
	JH	Multum laua me ab iniquitate mea, et a peccato meo munda me.
		ἐπὶ πλεῖον πλῦνόν με ἀπὸ τῆς ἀνομίας μου καὶ ἀπὸ τῆς ἁμαρτίας μου καθάρισόν με

Text notes: Amplius lava me ab iniquitate mea is ‘Wash me yet more’, or more and more, completely, thoroughly), from my iniquity.  The MT adds two more types of sins in this verse, ‘awon’, or moral evil in general, all sins purposely committed in the first phrase; and hatta’th, or sins of imprudence.  Ladouceur suggests that the three words for sin are intended to suggest the comprehensiveness of the speaker’s guilt.  The idea of washing away sins almost certainly alludes to Jewish purification rituals, though Ladouceur notes that both the Greek and Hebrew words refer to the washing of clothes (to launder or tread upon).

amplius more, yet more.

peccatum, i, n. sin.

mundo, avi, atum, are to cleanse

lavo, lavi, lautum or lotum, are, to wash

DR	Wash me yet more from my iniquity, and cleanse me from my sin.
Brenton	Wash me thoroughly from mine iniquity, and cleanse me from my sin.
Cover	Wash me throughly from my wickedness, and cleanse me from my sin.

Bellarmine points out that though our sins can be forgiven, our human nature means that we will still be prone to it.  Accordingly, we must counteract our bad habits through growth in virtue, with the aid of the grace pleaded for here.

4	V/NV	Quóniam iniquitátem meam ego cognósco: * et peccátum meum contra me est semper.
	JH	Quoniam iniquitates meas ego noui, et peccatum meum contra me est semper.
		ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσκω καὶ ἡ ἁμαρτία μου ἐνώπιόν μού ἐστιν διὰ παντός

quoniam, conj.,  for, because, since, seeing that, whereas.

cognosco, gnovi, gnitum, ere 3, to know, see, learn, perceive, be come acquainted with, acknowledge

contra, prep, with ace. before, in the presence of; against, in a hostile sense;

semper, adv., ever, always, at all times.

DR	For I know my iniquity, and my sin is always before me.
Brenton	For I am conscious of mine iniquity; and my sin is continually before me.
Cover	For I acknowledge my faults, and my sin is ever before me.

Bellarmine instructs us on the importance of freely acknowledging our sin:

The second reason assigned by him for obtaining forgiveness is, that he admits it, confesses it, and punishes himself keeping it constantly before him. Pardon me, "For I know my iniquity;" I neither excuse nor deny it, I freely acknowledge it and I am constantly grieved in thinking of it; for it "is before me," staring me in the face, and piercing me like a javelin. An example for us in the recitation of the penitential Psalms.  We should be able truly to say, "My sin is always before me.” This we can do by keeping up a recollection of the sins that, through God's goodness, have been forgiven, for thus we will be constantly reminded of our great ingratitude to so great a benefactor.

Psalm 50: Miserere me Deus 

Vulgate	Douay-Rheims
In finem. Psalmus David cum venit ad eum Nathan propheta, quando intravit ad Bethsabee.	Unto the end, a psalm of David, 2 when Nathan the prophet came to him, after he had sinnedwith Bethsabee.
1 Miserére mei Deus, * secúndum magnam misericórdiam tuam.	Have mercy on me, O God, according to your great mercy.
2  Et secúndum multitúdinem miseratiónum tuárum, * dele iniquitátem meam.	And according to the multitude of your tender mercies blot out my iniquity.
3  Amplius lava me ab iniquitáte mea: * et a peccáto meo munda me.	Wash me yet more from my iniquity, and cleanse me from my sin.
4  Quóniam iniquitátem meam ego cognósco: * et peccátum meum contra me est semper.	For I know my iniquity, and my sin is always before me.
5  Tibi soli peccávi, et malum coram te feci: * ut justificéris in sermónibus tuis, et vincas cum judicáris.	To you only have I sinned, and have done evilbefore you: that you may be justified in your words, and may overcome when you are judged.
6  Ecce enim in iniquitátibus concéptus sum: * et in peccátis concépit me mater mea.	For behold I was conceived in iniquities; and in sins did my mother conceive me.
7  Ecce enim veritátem dilexísti: * incérta et occúlta sapiéntiæ tuæ manifestásti mihi.	For behold you have loved truth: the uncertain and hidden things of your wisdom you have made manifest to me.
8  Aspérges me hyssópo, et mundábor: * lavábis me, et super nivem dealbábor.	You shall sprinkle me with hyssop, and I shall be cleansed: you shall wash me, and I shall be made whiter than snow.
9  Audítui meo dabis gáudium et lætítiam: * et exsultábunt ossa humiliáta.	To my hearing you shall give joy and gladness: and the bones that have been humbled shall rejoice.
10  Avérte fáciem tuam a peccátis meis: * et omnes iniquitátes meas dele.	Turn away your face from my sins, and blot out all my iniquities.
11  Cor mundum crea in me, Deus: * et spíritum rectum ínnova in viscéribus meis.	Create a clean heart in me, O God: and renew a right spirit within my bowels.
12  Ne projícias me a fácie tua: * et spíritum sanctum tuum ne áuferas a me.	Cast me not away from your face; and take not your holy spirit from me.
13  Redde mihi lætítiam salutáris tui: * et spíritu principáli confírma me.	Restore unto me the joy of your salvation, and strengthen me with a perfect spirit.
14  Docébo iníquos vias tuas: * et ímpii ad te converténtur.	I will teach the unjust your ways: and the wicked shall be converted to you.
15  Líbera me de sanguínibus, Deus, Deus salútis meæ: * et exsultábit lingua mea justítiam tuam.	Deliver me from blood, O God, you God of my salvation: and my tongue shall extol your justice.
16  Dómine, lábia mea apéries: * et os meum annuntiábit laudem tuam.	O Lord, you will open my lips: and my mouth shall declare your praise.
17  Quóniam si voluísses sacrifícium dedíssem útique: * holocáustis non delectáberis.	For if you had desired sacrifice, I would indeed have given it: with burnt offerings you will not be delighted.
18  Sacrifícium Deo spíritus contribulátus: * cor contrítum, et humiliátum, Deus non despícies.	A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, you will not despise.
19  Benígne fac, Dómine, in bona voluntáte tua Sion: * ut ædificéntur muri Jerúsalem.	Deal favourably, O Lord, in your good will with Sion; that the walls of Jerusalem may be built up.
20  Tunc acceptábis sacrifícium justítiæ, oblatiónes, et holocáusta: * tunc impónent super altáre tuum vítulos.	Then shall you accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon your altar.

And you can find the next part in this series here.

Feast of St Joseph

Today is the solemnity of St Joseph, so a day off from your Lenten penance.

The Penitential Psalms - Introduction to Psalm 50

Today, I want to pick up my Lent series on the penitential psalms with a look at the most famous one of them all, Psalm 50 (51), the Miserere.

Psalm 50 has been described as the penitential psalm par excellence, and I think that’s a fair description: it is a powerful expression of deep humility and contrition, and every verse has great spiritual and theological riches waiting to be uncovered.  Accordingly, I plan to linger over it for a while.

The title of the psalm suggests that it is, like Psalm 6, a response to King David's sin with Bathsheba (2 Samuel 11-12).  St Thomas Aquinas’ commentary on the psalm suggests that there is something of a schema at work here, mimicking that of the sacrament of penance: the first penitential psalm, Psalm 6, is about contrition; the second, Psalm 31 is about confession of sins; the third, Psalm 37 deals with satisfaction. Psalm 50, he suggests, is about absolution: in the first half of the psalm he asks for mercy; in the second, he promises correction and seeks the restoration of holiness and grace.

The best known of the psalms?

The Miserere is surely the best known of the penitential psalms, perhaps almost of all the psalms.

It is often used for quasi-liturgical purposes, such as part of grace before and after meals, and each week at Mass in the Asperges (and in monasteries again after Compline).

St Benedict set verse 16 to open Matins each day, a practice subsequently adopted in the Roman Office as well, as well as setting the full psalm for Lauds every day.

And there are a number of famous stories centred around it, including when the child Mozart stole the fabulous setting of the psalm by Gregorio Allegri (composed in the 1630s and used at Tenebrae during Holy Week in the Sistine Chapel) by transcribing it from memory, thus making what had been restricted to the Vatican available to the world. He escaped excommunication for his act partly perhaps because of his youth, but mostly because the Pope of the day was so impressed at the musical feat.

The text

Keep in mind that saying the Miserere has a partial indulgence attached to it if you recite it 'in a spirit of penitence'.

Psalm 50: Miserere me Deus 

Vulgate	Douay-Rheims
In finem. Psalmus David cum venit ad eum Nathan propheta, quando intravit ad Bethsabee.	Unto the end, a psalm of David, 2 when Nathan the prophet came to him, after he had sinned with Bethsabee.
1 Miserére mei Deus, * secúndum magnam misericórdiam tuam.	Have mercy on me, O God, according to your great mercy.
2  Et secúndum multitúdinem miseratiónum tuárum, * dele iniquitátem meam.	And according to the multitude of your tender mercies blot out my iniquity.
3  Amplius lava me ab iniquitáte mea: * et a peccáto meo munda me.	Wash me yet more from my iniquity, and cleanse me from my sin.
4  Quóniam iniquitátem meam ego cognósco: * et peccátum meum contra me est semper.	For I know my iniquity, and my sin is always before me.
5  Tibi soli peccávi, et malum coram te feci: * ut justificéris in sermónibus tuis, et vincas cum judicáris.	To you only have I sinned, and have done evil before you: that you may be justified in your words, and may overcome when you are judged.
6  Ecce enim in iniquitátibus concéptus sum: * et in peccátis concépit me mater mea.	For behold I was conceived in iniquities; and in sins did my mother conceive me.
7  Ecce enim veritátem dilexísti: * incérta et occúlta sapiéntiæ tuæ manifestásti mihi.	For behold you have loved truth: the uncertain and hidden things of your wisdom you have made manifest to me.
8  Aspérges me hyssópo, et mundábor: * lavábis me, et super nivem dealbábor.	You shall sprinkle me with hyssop, and I shall be cleansed: you shall wash me, and I shall be made whiter than snow.
9  Audítui meo dabis gáudium et lætítiam: * et exsultábunt ossa humiliáta.	To my hearing you shall give joy and gladness: and the bones that have been humbled shall rejoice.
10  Avérte fáciem tuam a peccátis meis: * et omnes iniquitátes meas dele.	Turn away your face from my sins, and blot out all my iniquities.
11  Cor mundum crea in me, Deus: * et spíritum rectum ínnova in viscéribus meis.	Create a clean heart in me, O God: and renew a right spirit within my bowels.
12  Ne projícias me a fácie tua: * et spíritum sanctum tuum ne áuferas a me.	Cast me not away from your face; and take not your holy spirit from me.
13  Redde mihi lætítiam salutáris tui: * et spíritu principáli confírma me.	Restore unto me the joy of your salvation, and strengthen me with a perfect spirit.
14  Docébo iníquos vias tuas: * et ímpii ad te converténtur.	I will teach the unjust your ways: and the wicked shall be converted to you.
15  Líbera me de sanguínibus, Deus, Deus salútis meæ: * et exsultábit lingua mea justítiam tuam.	Deliver me from blood, O God, you God of my salvation: and my tongue shall extol your justice.
16  Dómine, lábia mea apéries: * et os meum annuntiábit laudem tuam.	O Lord, you will open my lips: and my mouth shall declare your praise.
17  Quóniam si voluísses sacrifícium dedíssem útique: * holocáustis non delectáberis.	For if you had desired sacrifice, I would indeed have given it: with burnt offerings you will not be delighted.
18  Sacrifícium Deo spíritus contribulátus: * cor contrítum, et humiliátum, Deus non despícies.	A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, you will not despise.
19  Benígne fac, Dómine, in bona voluntáte tua Sion: * ut ædificéntur muri Jerúsalem.	Deal favourably, O Lord, in your good will with Sion; that the walls of Jerusalem may be built up.
20  Tunc acceptábis sacrifícium justítiæ, oblatiónes, et holocáusta: * tunc impónent super altáre tuum vítulos.	Then shall you accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon your altar.

  Psalm 50 and the sacrament of penance

Pope John Paul II devoted four separate General Audiences to this psalm. For this introduction to it, I'm largely going to draw on them:

• the first Audience, on 21 October 2001 provided a general overview of the psalm;
• on 8 May 2002 the Pope looked at the first half of the psalm;
• the Audience of 4 December 2002 looked at the verses on forgiveness; and
• the final Audience of July 2003 looked at the concluding verses.

Two horizons: sin and grace

The Pope suggested, following the tradition, that the psalm basically falls into two parts, or ‘horizons’:

“Psalm 50 (51) outlines two horizons. First, there is the dark region of sin (cf. vv. 3-11) in which man is placed from the beginning of his existence: "Behold in guilt I was born, a sinner was I conceived" (v. 7)...The first part of the Psalm appears to be an analysis of sin, taking place before God…the second spiritual part of the psalm, the luminous realm of grace (cf. vv. 12-19). By the confession of sins, for the person who prays there opens an horizon of light where God is at work. The Lord does not just act negatively, eliminating sin, but recreates sinful humanity by means of his life-giving Spirit: he places in the human person a new and pure "heart", namely, a renewed conscience, and opens to him the possibility of a limpid faith and worship pleasing to God…”

Within these two horizons, there are several key themes and theological concepts that the psalm points to that deserve to be highlighted.

Sin and its nature

The first the psalm points to the importance of recovering a sense of sin, something so much lacking in our time:

“There is above all a lively sense of sin, seen as a free choice, with a negative connotation on the moral and theological level: "Against you, you alone, have I sinned, I have done what is evil in your sight" (v. 6).

King David alludes to our inheritance of original sin: “For behold I was conceived in iniquities; and in sins did my mother conceive me”. But he also explores the dimensions of personal sin, using three different terms to capture its dimensions:

“Three Hebrew terms are used to define this sad reality, which comes from the evil use of human freedom. The first term, hattá, literally means "falling short of the target": sin is an aberration which leads us far from God, the fundamental goal of our relations, and, consequently, also from our neighbour. The second Hebrew term is "awôn, which takes us back to the image of "twisting" or of "curving". Sin is a tortuous deviation from the straight path; it is an inversion, a distortion, deformation of good and of evil; in the sense declared by Isaiah: "Woe to those who call good evil and evil good, who change darkness into light and light into darkness" (Is 5,20). Certainly, for this reason in the Bible conversion is indicated as a "return" (in Hebrew shûb) to the right way, correcting one's course. The third term the psalmist uses to speak of sin is peshá. It expresses the rebellion of the subject toward his sovereign and therefore an open challenge addressed to God and to his plan for human history.”

He also draws out the broader implications of sin:

“In the confession of the Miserere there is a noteworthy emphasis: the sin is described not only in its personal and "psychological" dimension but above all what is described is the theological reality. "Against you, against you alone have I sinned" (Ps 50[51],6) exclaims the sinner…Sin is not just a psychological and social matter, but an event that corrodes the relationship with God, violating his law, refusing his plan in history and overturning his set of values, "putting darkness for light and light for darkness", in other words, "calling evil good and good evil" (cf. Is 5,20). Before finally injuring man, sin is first and foremost a betrayal of God.”

Conversion and renewal

But the real force of this psalm surely comes from its testimony to the contrasting possibility of conversion and renewal from even the gravest of sins: “You shall sprinkle me with hyssop, and I shall be cleansed: you shall wash me, and I shall be made whiter than snow. To my hearing you shall give joy and gladness: and the bones that have been humbled shall rejoice.”

I have to admit that my personal favourite verse is that strident demand for joy: Redde mihi lætítiam salutáris tui: et spíritu principáli confírma me, or ‘Give me back the joy of your salvation and strengthen me with a noble spirit’.

Grace through the Holy Spirit

Pope John Paul II points to the allusions to the Holy Spirit in the psalm read in the light of the New Testament:

“The movements of grace through the Holy Spirit: in the original Hebrew the word "spirit" is repeated three times, invoked of God as a gift and received by the human creature who has repented of his sin: "Renew in me a steadfast spirit.... Do not deprive me of your holy spirit.... Sustain in me a generous spirit" (vv. 12.13.14). One could say, taking recourse to a liturgical term, that it is an "epiclesis", that is, a triple invocation of the Spirit who, as in creation hovered over the waters (cf. Gn 1,2), now penetrates the soul of the faithful, infusing it with new life and raising it from the kingdom of sin to the heaven of grace.”

The mediation of Christ and his Church

The last two verses, praying for the rebuilding of the city of Jerusalem, and the restoration of animal sacrifices, and may be later additions (for those who worry about such things, the old Pontifical Biblical Commission ruled this an acceptable opinion). Pope John Paul II commented:

“The person who completed the Psalm had a valid intuition: he grasped the needy state of sinners, their need for sacrificial mediation. Sinners cannot purify themselves on their own; good intentions are not enough. An effective external mediation is required. The New Testament was to reveal the full significance of this insight, showing that Christ, in giving his life, achieved a perfect sacrificial mediation.”

He pointed to St Gregory the Great’s interpretation of the verse about the offering of a contrite heart as the proper sacrifice to God as speaking of the earthly life of the Church. The verse on burnt offerings, as of the Church in heaven. He ended his Audiences with the relevant section from St Gregory, and it is indeed a fitting place to conclude this brief overview:

"Holy Church has two lives: one that she lives in time, the other that she receives eternally; one with which she struggles on earth, the other that is rewarded in heaven; one with which she accumulates merits, the other that henceforth enjoys the merits earned. And in both these lives she offers a sacrifice: here below, the sacrifice of compunction, and in heaven above, the sacrifice of praise. Of the former sacrifice it is said: "The sacrifice acceptable to God is a broken spirit' (Ps 51[50]: 19); of the latter it is written: "Then will you delight in right sacrifices, in burnt offerings and in whole burnt offerings' (Ps 51[50]: 21).... In both, flesh is offered, since the sacrifice of the flesh is the mortification of the body, up above; the sacrifice of the flesh is the glory of the resurrection in praise to God. In heaven, flesh will be offered as a burnt holocaust when it is transformed into eternal incorruptibility, and there will be no more conflict for us and nothing that is mortal, for our flesh will endure in everlasting praise, all on fire with love for him" (Omelie su Ezechiele/2, Rome 1993, p. 271).”

You can find the next set of notes on this psalm here.

St Patrick's Day

Today is a day off Lenten penance provided you live in a country where St Patrick's Day is a solemnity...

Sunday canticle for Lent : Lamentations 5

Herewith the next part in my series on the canticles used in the third nocturn of Matins on Sundays in the Benedictine Office, in the form of a look at the second canticle for the Lenten season, which comes from Lamentations Chapter 5. The canticle is a plea for God to have pity on his people, enslaved because of their sins.  

Lamentations 5:1-7; 15-17; 19-21

Vulgate	Douay-Rheims
Recordare, Domine, quid acciderit nobis; intuere et respice opprobrium nostrum.	Remember, O Lord, what is come upon us: consider and behold our reproach.
2 Hæreditas nostra versa est ad alienos, domus nostræ ad extraneos.	Our inheritance is turned to aliens: our houses to strangers.
3 Pupilli facti sumus absque patre, matres nostræ quasi viduæ.	We are become orphans without a father: our mothers are as widows.
4 Aquam nostram pecunia bibimus; ligna nostra pretio comparavimus.	We have drunk our water for money: we have bought our wood.
5 Cervicibus nostris minabamur, lassis non dabatur requies	We were dragged by the necks, we were weary and no rest was given us.
6 Ægypto dedimus manum et Assyriis, ut saturaremur pane.	We have given our hand to Egypt, and to the Assyrians, that we might be satisfied with bread.
7 Patres nostri peccaverunt, et non sunt: et nos iniquitates eorum portavimus.	Our fathers have sinned, and are not: and we have borne their iniquities.
8 Defecit gaudium cordis nostri; versus est in luctum chorus noster.	[15] The joy of our heart is ceased, our dancing is turned into mourning.
9 Cecidit corona capitis nostri: væ nobis, quia peccavimus!	[16] The crown is fallen from our head: woe to us, because we have sinned.
10 Propterea mœstum factum est cor nostrum; ideo contenebrati sunt oculi nostri,	[17] Therefore is our heart sorrowful, therefore are our eyes become dim,
11 Tu autem, Domine, in æternum permanebis, solium tuum in generationem et generationem.	[19] But thou, O Lord, shalt remain for ever, thy throne from generation to generation.
12 Quare in perpetuum oblivisceris nostri, derelinques nos in longitudine dierum?	[20] Why wilt thou forget us for ever? why wilt thou forsake us for a long time?
13 Converte nos, Domine, ad te, et convertemur; innova dies nostros, sicut a principio.	[21] Convert us, O Lord, to thee, and we shall be converted: renew our days, as from the beginning.

St Thomas Aquinas' commentary on these verses opens with the comment that:

"Here in Chapter 5, the prophet, after many lamentations, addressed himself for a remedy by prayer. So, he first exposes the people's misery, second, he seeks mercy. As expressed in Verse 19: "But thou, O Lord, dost reign for ever; thy throne endures to all generations."

The price of sin

The opening verses (1-6) bemoan the sorry state the people are living in.  It is worth noting that St Thomas interprets verse 3 on the description of the people as defenseless as widows and orphans as meaning destitute of divine direction.

The Knox translation perhaps better gives a better sense of the meaning of the text than the Douay-Rheims:

Bethink thee, Lord, of our ill case; see where we lie humiliated, and seeing take pity! New tenants our lands have, our homes foreign masters; orphaned sons of widowed mothers were not more defenceless. Ours to buy the very water we drink, pay a price for every stick of fire-wood;  led hither and thither under the yoke, with no respite given, we must make our peace with men of Egypt or Assyria, for a belly-full of bread. 

The next set of verses (7-10 in the liturgical arrangement) 7 &15-17 of the chapter) acknowledges that this situation is due primarily due to the sins of their parents, but also their own.

The grace of conversion

The final section is a plea for God to relent from his punishments. 

It starts from an acknowledgement of God's eternal reign, and a plea for God to 'remember' them.  

The most important verse though is the last, which is a plea for the grace of conversion.

St Thomas points out that for our exile from God to end, two things are necessary: 'a preparation of one's will is demanded for deeds of merits', and 'an infusion of divine grace.'   He notes that God is always calling us, willing us to repent, and without his help we can never be saved, hence the prayer "Restore us to thyself, O Lord, that we may be restored! Renew our days as of old!" But at the same time, "the prophet Zechariah 1:3 proclaims: "Therefore say to them, Thus says the Lord of hosts: Return to me, says the Lord of hosts, and I will return to you."