Psalms 50:5

But what shall we say concerning David, to whom such testimony was borne, and of whom God said, “I have found a man after Mine own heart, David the son of Jesse; and in everlasting mercy have I anointed him?” Yet this very man saith to God, “Have mercy on me, O Lord, according to Thy great mercy; and according to the multitude of Thy compassions, blot out my transgression. Wash me still more from mine iniquity, and cleanse me from my sin. For I acknowledge my iniquity, and my sin is ever before me. Against Thee only have I sinned, and done that which was evil in Thy sight; that Thou mayest be justified in Thy sayings, and mayest overcome when Thou art judged. For, behold, I was conceived in transgressions, and in my sins did my mother conceive me. For, behold, Thou hast loved truth; the secret and hidden things of wisdom hast Thou shown me. …

“David too, of whom the Lord, testifying, says, ‘I found a man after my own heart, David the son of Jesse. With my holy oil I anointed him.’ But he also says to God, ‘Pity me, O God, according to Thy mercy; and according to the multitude of Thy tender mercies, blot out my transgression. Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I know my transgression, and my sin is ever before me.’” Then, alluding to sin which is not subject to the law, in the exercise of the moderation of true knowledge, he adds, “Against Thee only have I sinned, and done evil in Thy sight.” For the Scripture somewhere says, “The Spirit of the Lord is a lamp, searching the recesses of the belly.” And the more of a Gnostic a man becomes by doing right, the nearer is the illuminating Spirit to him. …

The Gospel then came, says (Basilides), first from the Sonship through the Son, that was seated beside the Archon, to the Archon, and the Archon learned that He was not God of the universe, but was begotten. But (ascertaining that) He has above Himself the deposited treasure of that Ineffable and Unnameable (and) Non-existent One, and of the Sonship, He was both converted and filled with terror, when He was brought to understand in what ignorance He was (involved). This, he says, is what has been declared: “The fear of the Lord is the beginning of wisdom.” For, being orally instructed by Christ, who was seated near, he began to acquire wisdom, (inasmuch as he thereby) learns who is the Non-Existent One, what the Sonship (is), what the Holy Spirit (is), what the apparatus of the universe (is), and what is likely to be the consummation of things. …

But what shall we say concerning David, to whom such testimony was borne, and of whom God said, “I have found a man after mine own heart, David the son of Jesse; and in everlasting mercy have I anointed him?” Yet this very man saith to God, “Have mercy on me, O Lord, according to Thy great mercy; and according to the multitude of Thy compassions, blot out my transgression. Wash me still more from mine iniquity, and cleanse me from my sin. For I acknowledge mine iniquity, and my sin is ever before me. Against Thee only have I sinned, and done that which is evil in Thy sight; that Thou mayest be justified in Thy sayings, and mayest overcome when Thou art judged. For, behold, I was conceived in transgressions, and in sins did my mother conceive me. For, behold, Thou hast loved truth; the secret and hidden things of wisdom hast Thou shown me. …

But in whatever manner the generations of Cain’s line are traced downwards, whether it be by first-born sons or by the heirs to the throne, it seems to me that I must by no means omit to notice that, when Lamech had been set down as the seventh from Adam, there were named, in addition, as many of his children as made up this number to eleven, which is the number signifying sin; for three sons and one daughter are added. The wives of Lamech have another signification, different from that which I am now pressing. For at present I am speaking of the children, and not of those by whom the children were begotten. Since, then, the law is symbolized by the number ten, whence that memorable Decalogue, there is no doubt that the number eleven, which goes beyond ten, symbolizes the transgression of the law, and consequently sin. …

4. If then they ought not to “trust in riches,” not to confide in them, “but in the living God;” what are they to do with their riches? Hear what: “Let them be rich in good works.” What does this mean? Explain, O Apostle. For many are loth to understand what they are loth to practise. Explain, O Apostle; give none occasion to evil works by the obscurity of thy words. Tell us what thou dost mean by, “let them be rich in good works.” Let them hear and understand; let them not be suffered to excuse themselves; but rather let them begin to accuse themselves, and to say what we have just heard in the Psalm, “For I acknowledge my sin.” Tell us what this is, “let them be rich in good works. …

6. For see what He saith; “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” Consequently, if thou hast confessed thyself a sinner, the truth is in thee: for the Truth itself is light. Thy life hath not yet shone in perfect brightness, because there are sins in thee; but yet thou hast already begun to be enlightened, because there is in thee the confession of sins. For see what follows: “If we confess our sins, He is faithful and just to forgive us our sins, and to purge us from all iniquity.” Not only the past, but haply if we have contracted any from this life; because a man, so long as he bears the flesh, cannot but have some at any rate light sins. But these which we call light, do not thou make light of. If thou make light of them when thou weighest them, be afraid when thou countest them. …

7. Let us speak then first to these who fear God, just in the manner of that woman who delights in wickedness; namely, she fears her husband lest he condemn her; to such let us first speak. O soul, which fearest God lest He condemn thee, just as the woman fears, who delights in wickedness: fears her husband, lest she be condemned by her husband: as thou art displeased at this woman, so be displeased at thyself. If perchance thou hast a wife, wouldest thou have thy wife fear thee thus, that she be not condemned by thee? that delighting in wickedness, she should be repressed only by the weight of the fear of thee, not by the condemnation of her iniquity? Thou wouldest have her chaste, that she may love thee, not that she may fear thee. Show thyself such to God, as thou wouldest have thy wife be to thee. And if thou hast not yet a wife, and wishest to have one, thou wouldest have her such. …

16. “Thou hast loved righteousness, and hated iniquity” ( ver. 7 ). See there “the rod of direction” described. “Thou hast loved righteousness, and hated iniquity.” Draw near to that “rod;” let Christ be thy King: let Him “rule” thee with that rod, not crush thee with it. For that rod is “a rod of iron;” an inflexible rod. “Thou shalt rule them with a rod of iron: and break them in pieces like a potter’s vessel.” Some He rules; others He “breaks in pieces:” He “rules” them that are spiritual: He “breaks in pieces” them that are carnal.…Would He so loudly declare that He was about to smite thee, if He wished to smite thee? He is then holding back His hand from the punishment of thine offences; but do not thou hold back. …

8. “For mine iniquity I acknowledge, and my delinquency is before me ever” ( ver. 3 ). I have not put behind my back what I have done, I look not at others, forgetful of myself, I pretend not to pull out a straw from my brother’s eye, when there is a beam in my eye; my sin is before me, not behind me. For it was behind me when to me was sent the Prophet, and set before me the parable of the poor man’s sheep. For saith Nathan the Prophet to David, “There was a certain rich man having very many sheep; but a poor man his neighbour had one little ewe sheep, which in his bosom and of his own food he was feeding: there came a stranger to the rich man, nothing from his flock he took, for the lithe ewe sheep of the poor man his neighbour he lusted; her he slew for the stranger: what doth he deserve?” But the other being angry doth pronounce sentence: then the king, evidently knowing not wherein …

The whole repentance of a sinner is exhibited to us in the fifty-first psalm written by David after he had gone in unto Bathsheba the wife of Uriah the Hittite, and when, to the rebuke of the prophet Nathan he had replied, “I have sinned.” Immediately that he confessed his fault he was comforted by the words: “the Lord also hath put away thy sin.” He had added murder to adultery; yet bursting into tears he says: “Have mercy upon me, O God, according to thy loving kindness: according unto the multitude of thy tender mercies blot out my transgressions.” A sin so great needed to find great mercy. Accordingly he goes on to say: “Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me. …

122. As for me, Lord Jesu, though I am conscious within myself of great sin, yet will I say: “I have not denied Thee; Thou mayest pardon the infirmity of my flesh. My transgression I confess; my sin I deny not. If Thou wilt Thou canst make me clean. For this saying, the leper obtained his request. Enter not, I pray, into judgment with Thy servant. I ask, not that Thou mayest judge, but that Thou mayest forgive.”