The Penitential Psalms - Psalm 101/2: verses 1-3

Les Très Riches Heures du duc de Berry, Folio 52v
Musée Condé, Chantilly


In the last post I gave something of an introduction to Psalm 101. Today I want to take a brief look at the first three verses of it, which ask God to hear the psalmist’s prayer.

The underlying theology of these verses gives them an importance that enables the first verse in particular to be used in many contexts independently of the rest of the of the psalm, and I'll draw out this a little below. All the same, these verses are also integral to the development of one of the psalm's key themes, namely the proper praise of God, as we shall see in the next few parts of this mini-series on it.

1	V/NV	Dómine, exáudi oratiónem meam: * et clamor meus ad te véniat.
	JH	Domine, audi orationem meam, et clamor meus ad te ueniat.

This verse should sound very familiar, as it is used in the liturgy multiple times.

exaudio, ivi, Itum, ire, to hear, hearken to, listen to, give heed to; to regard, answer

oratio, onis, f, prayer, supplication

clamor, oris, m. a cry, an earnest prayer for help, a cry of distress; sigh, wailing

veni, veni, ventum, ire,  to come;  come upon

DR	Hear, O Lord, my prayer: and let my cry come to you.
MD	O Lord hear my prayer and let my cry come unto Thee
Cover	Hear my prayer, O Lord, and let my crying come unto thee

2	V/NV	Non avértas fáciem tuam a me: * in quacúmque die tríbulor, inclína ad me aurem tuam.
	JH	Ne abscondas faciem tuam a me in die tribulationis meae : inclina ad me aurem tuam

That is: ‘do not avert, or hide not (non avertas) your face (faciem tuam) from me: in whatever (quacumque) day I am afflicted, incline (inclina) to me (ad me) your ear (aurem tuam). Note the Diurnal translation follows the Hebrew, using ‘do not hide from me’ rather than turn away from me.  Very similar to Psalm 68:21 - Et ne avértas fáciem tuam a púero tuo: quóniam tríbulor, velóciter exáudi me.

averto, verti, versum, ere 3, to turn away, avert; to bring back.

facies, ei, /. face, countenance, appearance;  presence.

quacumque - by whatever way, wherever, wheresoever

dies, ei, m. and /.; fem.   a day, the natural day

tribulo, avi, atum, are  to oppress, afflict, harass.

inclino, avi, atum, are, to bend, incline

auris, is, , the ear.

DR	Turn not away your face from me: in the day when I am in trouble, incline your ear to me.
MD	Hide not Thy face from me in the day of trouble incline Thy ear to me
Cover	Hide not thy face from me in the time of my trouble; incline thine ear unto me when I call.

3

V/NV/JH

In quacúmque die invocávero te: * velóciter exáudi me.

In that day (in quacumque die) when I will call to you (invocavero te), quickly (velociter) hear me (exaudi me)’. Cf Psalm 55: 10  In quacúmque die invocávero te: * ecce cognóvi quóniam Deus meus es.

invoco, avi, atum, are, (1) to invoke, call upon (God). (2) to put trust in

velociter, adv. (velox), swiftly, quickly, speedily, rapidly

DR	In what day soever I shall call upon you, hear me speedily.
MD	Whenever I shall cry to Thee, hear me speedily
Cover	O hear me, and that right soon

Asking God to hear our prayers

The first verse, which also occurs in three other psalms, will be very familiar to anyone who attends the Latin mass, or prays the Office:

“Dómine, exáudi oratiónem meam: * et clamor meus ad te véniat,” or ‘Hear, O Lord, my prayer: and let my cry come to you’.

The first question that occurs is, why do we even need to say it? Can’t we take as read that God does indeed hear our prayers?

The grace to pray well

There does seem to be a common error about these days, to the effect that we shouldn’t pray for our own needs.  Or worse, that God doesn't listen or isn’t willing (or worse, most grievous error, able) to intervene to help us in times of trouble, or when we are in a state of sin.

But in fact Scripture repeatedly stresses, as in this psalm, that these are precisely the occasions when we must beg God’s help.

Accordingly, St Robert Bellarmine interprets this first verse firstly as a request for the grace to pray well:

“This verse is used daily by the Church as a preparation to any other petitions she may need to put up to the Creator; for, she learned from the Prophet that we should ask for an audience from God before we put any petition in particular before him; not that God, as if he were otherwise engaged, needs being roused or having his attention called, but because we need that God should give us the spirit of prayer; nay, even it is "the Spirit himself that asketh for us with unspeakable groanings," Rom. 8…Make me pray in such a manner that my prayer may be the earnest cry of my heart; so full of fire and devotion, that, though sent up from the lowest depth, it may not falter on the way, but ultimately reach you sitting on your lofty throne.”

Blockages to prayer

The psalmist goes on:

Non avértas fáciem tuam a me: * in quacúmque die tríbulor, inclína ad me aurem tuam. In quacúmque die invocávero te: * velóciter exáudi me.

That is: ‘do not avert, or hide not (non avertas) your face (faciem tuam) from me: in whatever (quacumque) day I am afflicted, incline (inclina) to me (ad me) your ear (aurem tuam). In that day (in quacumque die) when I will call to you (invocavero te), quickly (velociter) hear me (exaudi me)’.

God is said to turn his face from us, an image used several times in the penitential psalms, when we are in a state of sin!

And of course, if we were truly conscious of his scrutiny of us we would cower indeed, as St Robert Bellarmine points out:

“God's regarding us is both the first grace and the fountain of grace, he, at the very outset, asks God to look on him, saying, "Turn not away thy face from me," however foul and filthy I may be; and if your own image, by reason of my having so befouled it, will not induce you to look upon me, let your mercy prevail upon you, for the fouler I am, the more wretched and miserable I am, and unless you look upon me, I will never be brought to look upon you, but daily wallowing deeper and deeper in my sins, I must, of necessity, be always getting more filthy and more foul.”




Promulgation of the law on Mt Sinai,
Gerard Hoet (1648–1733);
 image courtesy Bizzell Bible Collection,
University of Oklahoma Libraries

Yet even in a state of sin, God hears our prayers for help to escape this state:

“Anyone that speaks in such manner begins to be already looked upon by God, but, as it were, with only half his anger laid aside, and still averting his face; however, having got any glimpse of God's light and countenance, he cries out, "Turn not away thy face from me;" cast me not away from thy face; finish what you have begun, by turning yourself to me, that I may be perfectly and completely turned to thee.”

The saint points out that: “Many things prevent our prayers from penetrating the clouds, such as want of faith, of confidence, of humility, desire, and the like.”

But these verses of the penitential psalms remind us that if we ask for the grace of praying well, we are most likely to obtain what we want.

Psalm 101: Domine exaudi orationem meam

Vulgate	Douay-Rheims
Oratio pauperis, cum anxius fuerit, et in conspectu Domini effuderit precem suam.	The prayer of the poor man, when he was anxious, and poured out his supplication before   the Lord.
1 Dómine, exáudi oratiónem meam: * et clamor meus ad te véniat.	Hear, O Lord, my prayer: and let my cry come to you.
2  Non avértas fáciem tuam a me: * in quacúmque die tríbulor, inclína ad me aurem tuam.	Turn not away your face from me: in the day when I am in trouble, incline your ear to me.
3  In quacúmque die invocávero te: * velóciter exáudi me.	In what day soever I shall call upon you, hear me speedily.
4  Quia defecérunt sicut fumus dies mei: * et ossa mea sicut crémium aruérunt.	4 For my days are vanished like smoke, and my bones are grown dry like fuel for the fire.
5  Percússus sum ut fœnum, et áruit cor meum: * quia oblítus sum comédere panem meum.	5 I am smitten as grass, and my heart is withered: because I forgot to eat my bread.
6  A voce gémitus mei: * adhæsit os meum carni meæ.	6 Through the voice of my groaning, my bone has cleaved to my flesh.
7  Símilis factus sum pellicáno solitúdinis: * factus sum sicut nyctícorax in domicílio.	7 I have become like to a pelican of the wilderness: I am like a night raven in the house.
8  Vigilávi, * et factus sum sicut passer solitárius in tecto.	8 I have watched, and have become as a sparrow all alone on the housetop.
9  Tota die exprobrábant mihi inimíci mei: * et qui laudábant me, advérsum me jurábant.	9 All the day long my enemies reproached me: and they that praised me did swear against me.
10  Quia cínerem tamquam panem manducábam, * et potum meum cum fletu miscébam.	10 For I ate ashes like bread, and mingled my drink with weeping.
11  A fácie iræ et indignatiónis tuæ: * quia élevans allisísti me.	11 Because of your anger and indignation: for having lifted me up you have thrown me down.
12  Dies mei sicut umbra declinavérunt: * et ego sicut fœnum árui.	12 My days have declined like a shadow, and I am withered like grass.
13  Tu autem, Dómine, in ætérnum pérmanes: * et memoriále tuum in generatiónem et generatiónem.	13 But you, O Lord, endure for ever: and your memorial to all generations.
14  Tu exsúrgens miseréberis Sion: * quia tempus miseréndi ejus, quia venit tempus.	14 You shall arise and have mercy on Sion: for it is time to have mercy on it, for the time has come.
15  Quóniam placuérunt servis tuis lápides ejus: * et terræ ejus miserebúntur.	15 For the stones thereof have pleased your servants: and they shall have pity on the earth thereof.
16  Et timébunt gentes nomen tuum, Dómine: * et omnes reges terræ glóriam tuam.	16 All the Gentiles shall fear your name, O Lord, and all the kings of the earth your glory.
17  Quia ædificávit Dóminus Sion: * et vidébitur in glória sua.	17 For the Lord has built up Sion: and he shall be seen in his glory.
18  Respéxit in oratiónem humílium: * et non sprevit precem eórum.	18 He has had regard to the prayer of the humble: and he has not despised their petition.
19  Scribántur hæc in generatióne áltera: * et pópulus qui creábitur, laudábit Dóminum.	19 Let these things be written unto another generation: and the people that shall be created shall praise the Lord:
20  Quia prospéxit de excélso sancto suo: * Dóminus de cælo in terram aspéxit:	20 Because he has looked forth from his high sanctuary: from heaven the Lord has looked upon the earth.
21  Ut audíret gémitus compeditórum: * ut sólveret fílios interemptórum.	21 That he might hear the groans of them that are in fetters: that he might release the children of the slain:
22  Ut annúntient in Sion nomen Dómini: * et laudem ejus in Jerúsalem.	22 That they may declare the name of the Lord in Sion: and his praise in Jerusalem;
23  In conveniéndo pópulos in unum: * et reges ut sérviant Dómino.	23 when the people assemble together, and kings, to serve the Lord.
24  Respóndit ei in via virtútis suæ: * Paucitátem diérum meórum núntia mihi.	24 He answered him in the way of his strength: Declare unto me the fewness of my days.
25  Ne révoces me in dimídio diérum meórum: * in generatiónem et generatiónem anni tui.	25 Call me not away in the midst of my days: your years are unto generation and generation.
26  Inítio tu, Dómine, terram fundásti: * et ópera mánuum tuárum sunt cæli.	26 In the beginning, O Lord, you founded the earth: and the heavens are the works of your hands.
27  Ipsi peribunt, tu autem pérmanes: * et omnes sicut vestiméntum veteráscent.	27 They shall perish but you remain: and all of them shall grow old like a garment:
28  Et sicut opertórium mutábis eos, et mutabúntur: * tu autem idem ipse es, et anni tui non defícient.	And as a vesture you shall change them, and they shall be changed. 28 But you are always the selfsame, and your years shall not fail.
29  Fílii servórum tuórum habitábunt: * et semen eórum in sæculum dirigétur.	29 The children of your servants shall continue and their seed shall be directed for ever.

And for the next part in this series on Psalm 101, continue on here.

And you can find the next part of this series on Psalm 101 here.

The Penitential Psalms - Introduction to Psalm 101

Cambridge, Harvard University, Houghton Library
MS Typ 0311, folio 88v*

Continuing my Lent series of notes to support lectio divina on and the saying of the penitential psalms, today the fifth penitential psalm, Psalm 101 (102).

The first four penitential psalms are clearly attributed to King David. Psalm 101, however, although generally depicted as by David in medieval manuscripts (probably) takes us into slightly different territory, namely the Jewish nation at the time of the Babylon Exile.

Psalm 101: Domine exaudi orationem meam

Vulgate	Douay-Rheims
Oratio pauperis, cum anxius fuerit, et in conspectu Domini effuderit precem suam.	The prayer of the poor man, when he was anxious, and poured out his supplication before the Lord.
1 Dómine, exáudi oratiónem meam: * et clamor meus ad te véniat.	Hear, O Lord, my prayer: and let my cry come to you.
2  Non avértas fáciem tuam a me: * in quacúmque die tríbulor, inclína ad me aurem tuam.	Turn not away your face from me: in the day when I am in trouble, incline your ear to me.
3  In quacúmque die invocávero te: * velóciter exáudi me.	In what day soever I shall call upon you, hear me speedily.
4  Quia defecérunt sicut fumus dies mei: * et ossa mea sicut crémium aruérunt.	4 For my days are vanished like smoke, and my bones are grown dry like fuel for the fire.
5  Percússus sum ut fœnum, et áruit cor meum: * quia oblítus sum comédere panem meum.	5 I am smitten as grass, and my heart is withered: because I forgot to eat my bread.
6  A voce gémitus mei: * adhæsit os meum carni meæ.	6 Through the voice of my groaning, my bone has cleaved to my flesh.
7  Símilis factus sum pellicáno solitúdinis: * factus sum sicut nyctícorax in domicílio.	7 I have become like to a pelican of the wilderness: I am like a night raven in the house.
8  Vigilávi, * et factus sum sicut passer solitárius in tecto.	8 I have watched, and have become as a sparrow all alone on the housetop.
9  Tota die exprobrábant mihi inimíci mei: * et qui laudábant me, advérsum me jurábant.	9 All the day long my enemies reproached me: and they that praised me did swear against me.
10  Quia cínerem tamquam panem manducábam, * et potum meum cum fletu miscébam.	10 For I ate ashes like bread, and mingled my drink with weeping.
11  A fácie iræ et indignatiónis tuæ: * quia élevans allisísti me.	11 Because of your anger and indignation: for having lifted me up you have thrown me down.
12  Dies mei sicut umbra declinavérunt: * et ego sicut fœnum árui.	12 My days have declined like a shadow, and I am withered like grass.
13  Tu autem, Dómine, in ætérnum pérmanes: * et memoriále tuum in generatiónem et generatiónem.	13 But you, O Lord, endure for ever: and your memorial to all generations.
14  Tu exsúrgens miseréberis Sion: * quia tempus miseréndi ejus, quia venit tempus.	14 You shall arise and have mercy on Sion: for it is time to have mercy on it, for the time has come.
15  Quóniam placuérunt servis tuis lápides ejus: * et terræ ejus miserebúntur.	15 For the stones thereof have pleased your servants: and they shall have pity on the earth thereof.
16  Et timébunt gentes nomen tuum, Dómine: * et omnes reges terræ glóriam tuam.	16 All the Gentiles shall fear your name, O Lord, and all the kings of the earth your glory.
17  Quia ædificávit Dóminus Sion: * et vidébitur in glória sua.	17 For the Lord has built up Sion: and he shall be seen in his glory.
18  Respéxit in oratiónem humílium: * et non sprevit precem eórum.	18 He has had regard to the prayer of the humble: and he has not despised their petition.
19  Scribántur hæc in generatióne áltera: * et pópulus qui creábitur, laudábit Dóminum.	19 Let these things be written unto another generation: and the people that shall be created shall praise the Lord:
20  Quia prospéxit de excélso sancto suo: * Dóminus de cælo in terram aspéxit:	20 Because he has looked forth from his high sanctuary: from heaven the Lord has looked upon the earth.
21  Ut audíret gémitus compeditórum: * ut sólveret fílios interemptórum.	21 That he might hear the groans of them that are in fetters: that he might release the children of the slain:
22  Ut annúntient in Sion nomen Dómini: * et laudem ejus in Jerúsalem.	22 That they may declare the name of the Lord in Sion: and his praise in Jerusalem;
23  In conveniéndo pópulos in unum: * et reges ut sérviant Dómino.	23 when the people assemble together, and kings, to serve the Lord.
24  Respóndit ei in via virtútis suæ: * Paucitátem diérum meórum núntia mihi.	24 He answered him in the way of his strength: Declare unto me the fewness of my days.
25  Ne révoces me in dimídio diérum meórum: * in generatiónem et generatiónem anni tui.	25 Call me not away in the midst of my days: your years are unto generation and generation.
26  Inítio tu, Dómine, terram fundásti: * et ópera mánuum tuárum sunt cæli.	26 In the beginning, O Lord, you founded the earth: and the heavens are the works of your hands.
27  Ipsi peribunt, tu autem pérmanes: * et omnes sicut vestiméntum veteráscent.	27 They shall perish but you remain: and all of them shall grow old like a garment:
28  Et sicut opertórium mutábis eos, et mutabúntur: * tu autem idem ipse es, et anni tui non defícient.	And as a vesture you shall change them, and they shall be changed. 28 But you are always the selfsame, and your years shall not fail.
29  Fílii servórum tuórum habitábunt: * et semen eórum in sæculum dirigétur.	29 The children of your servants shall continue and their seed shall be directed for ever.

Context

The psalm is probably set during - perhaps towards the end of - the Exilic period, with the author seeing perhaps a glimmer of hope on the horizon.  He is frustrated, though, at his inability to worship God properly in the currently destroyed Jerusalem (some commentators, inevitably I guess in this rationalist influenced age, assume that the psalm was actually written later, rather than being prophetic.  I don't see anything in the psalm itself to support that view; quite the contrary).

Feeling isolated and lonely, surrounded by enemies who spy on him, the psalmist is nonetheless conscious of his own guilt as a cause of his depressed state of mind and wasting body, and the destruction of the nation.

Thus the author petitions for God's help in addressing his own troubles, for the promised restoration of Jerusalem, and also looks forward to the end of this world, and the creation of the new heaven and earth at the end of time.

Importance

At 29 verses when arranged for liturgical use, Psalm 101 is the longest of the penitential psalms by a substantial margin. But it is also a psalm that deserves to be better known both because of its beautiful imagery, powerful storyline, and its theological importance.

In particular, it contains important verses on the eternal and unchanging nature of God, and God as creator; Hebrews uses it to support the argument for Christ’s divinity (this reading is used at the third Mass of Christmas Day); and it provides an important prophesy of the end of the world. Liturgically, several of the verses relating to the suffering individual are, as it were, put on the lips of Our Lord in the propers of the (EF) Mass for Wednesday of Holy Week. But it is the first verse (common to a few psalms) that will be most familiar to most people, as they are regularly used in the Mass, Office and other liturgical contexts to ask God’s help.

Unity of the psalm?

Form critics continue to be divided on whether or not there are actually two different poems conflated here, with the middle section an interpolation: the Ancient Christian Commentaries series goes so far as to split the psalm in two and provide separate overviews of the patristic commentaries for each part. Opinions continue to differ on this however.

Some have suggested that the original lament has been adapted here and there for communal use. Personally, however, I’m with those who argue that the entire psalm is an individual’s lament, with the poet first complaining about his own suffering, but then naturally progressing to very properly showing a concern for the fate Israel as much as his own personal destiny.  Indeed, he hopes that the two might be intertwined, so that he lives to see the restoration of Jerusalem.

artist Facundus, 1047
Madrid, Biblioteca Nacional, Ms Vit.14.2, f°253v

Key themes

Though there are some sudden transitions, the psalm’s themes do seem to me to be closely interrelated, as will hopefully become clearer as this mini-series progresses!

The overall theme of the psalm, in my view, is the re-creation of both ourselves individually; the re-creation of Israel, as a nation, and of course in the Church; and of the new heaven and earth after the Last Judgment.

God, the psalmist states, is immutable, unchanging and unchangeable. We, however, both individually and collectively, are on a long, hard journey; and to achieve our destiny we need God’s merciful, transforming grace.

Liturgical uses and Scriptural references

NT Refs	Jas 4:13-15 (v3);  Heb 1:10-12 (vs 26-28).
RB cursus	Sat Matins no 1
Monastic feasts etc	Penitential
Responsories	Epiphanytide Sat v 2,2,4,28
Maurist	Friday Sext (3 divides)
Thesauris schemas	A: Sat Matins; B: Thurs Compline ; C: Wed wk I, Compline ; D: Wednesday Lauds wk 1
Brigittine
Ambrosian	Friday wk 2 Matins
Roman	Pre-1911: Saturday matins Post-1911: Saturday Terce; . 1970:
Mass propers (EF)	Holy Wednesday, IN v1; TR vs1-5, 15; OF v1-2; CO vs10-14.  PP 16, GR v 16-17; PP 17 A v1; PP18, A v16.

More in the next part of this series.  In the meantime, some Purcell to meditate by...

The Penitential Psalms - Psalm 50/9 - verses 19-20

Sodoma: St Benedict founds twelve monasteries

The final verses of Psalm 50 shifts the perspective from the individual sinner to a prayer for the whole city, or people of Jerusalem.  They are often viewed by modern commentators as a later addition to the psalm, since the shift in perspective is so significant.  The Fathers, however, suggest interpretations of them which link them well to the rest of the psalm by suggesting that they refer to the spiritual Jerusalem rather than the physical one.

19	V/NV	Benígne fac, Dómine, in bona voluntáte tua Sion: * ut ædificéntur muri Jerúsalem.
	JH	Bene fac, Domine, in uoluntate tua Sion, et aedificentur muri Hierusalem.
		ἀγάθυνον κύριε ἐν τῇ εὐδοκίᾳ σου τὴν Σιων καὶ οἰκοδομηθήτω τὰ τείχη Ιερουσαλημ

benigne, adv.  kindly, lovingly, favorably.

DR	Deal favourably, O Lord, in your good will with Sion; that the walls of Jerusalem may be built up.
Brenton	Do good, O Lord, to Sion in thy good pleasure; and let the walls of Jerusalem be built
Cover	O be favourable and gracious unto Sion; build thou the walls of Jerusalem.

Bellarmine comments:

The last reason assigned by David to appease God, to obtain perfect justice, and to make reparation after so grievous a fall; for he says, that as well as his fall proved an injury to the whole people, his recovery will be now a source of edification to them; and he, therefore, begs this favor for himself and for the whole city of Sion. "Deal favorably, O Lord, in thy good will with Sion." If I am not worthy of being heard, have regard to the city of which I am the head, and confer a favor on it by heal­ing its head, "in thy good will;" in the good will, in which you were pleased to select this city as your own peculiar city. "That the walls of Jerusalem may be built up," meaning himself, who, like a wall, guarded and defended the entire people.

20	V/NV	Tunc acceptábis sacrifícium justítiæ, oblatiónes, et holocáusta: * tunc impónent super altáre tuum vítulos.
	JH	Tunc suscipies sacrificium iustitiae, oblationes et holocausta: tunc inponent super altare tuum uitulos.
		τότε εὐδοκήσεις θυσίαν δικαιοσύνης ἀναφορὰν καὶ ὁλοκαυτώματα τότε ἀνοίσουσιν ἐπὶ τὸ θυσιαστήριόν σου μόσχους

impono, posui, positum, ere 3  to put, set, lay; to lay upon (an altar as a sacrifice), to offer; to set over as master, ruler

vitulus, i, m. a calf, bull-calf, bullock; The golden calf; a symbol of a dangerous enemy.

DR	Then shall you accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon your altar.
Brenton	Then shalt thou be pleased with a sacrifice of righteousness, offering, and whole-burnt-sacrifices: then shall they offer calves upon thine altar.
Cover	Then shalt thou be pleased with the sacrifice of righteousness, with the burnt-offerings and oblations; then shall they offer young bullocks upon thine altar.

St Gregory the Great applies these verses to the Church:

"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'; of the latter it is written:  "Then will you delight in right sacrifices, in burnt offerings and in whole burnt offerings'.... 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" 

Bellarmine spells out what this should mean in terms of our own actions:

The works of justice that please God as true spiritual sac­rifices are the effect of justification, according to the apostle, Heb. 13, "And do not forget to do good, and to impart, for by such sacrifices God's favor is obtained;" and 1 Peter 2, "Offer up spiritual sacrifices acceptable to God by Jesus Christ." — "Then," when I shall have been thoroughly renewed and justi­fied, "shalt thou accept the sacrifice of justice;" all the good works of mine and my people, "oblations and whole burnt offerings." All which good works will be so many spiritual oblations, so many spiritual holocausts. Spiritual oblations are the offering of one's substance or property in alms for the love of God; and spiritual holocausts are the dedication of one's self entirely to do God's will and commands, according to Rom. 12, "I beseech you therefore brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing to God, your reasonable service." —"Then shall they lay calves upon thy altar." When it shall be seen that such sacrifices of jus­tice are the most acceptable to you, people will vie with each other in loading your altar, not with the ordinary sacrifices, but with the most precious; for that of the calf was considered the sacrifice most valuable; and thus the "laying calves upon the altar" means the offering of works of the most perfect justice to the Lord God.

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.

And that was the final part in this series on Psalm 50.  For an introduction to the next of the Seven Penitential Psalms, Psalm 101, continue on here.