If you go to your Bible and look up Psalm 51 in the Book of Psalms, you will find that it is introduced by telling us that this is the prayer of King David who has just been justly accused of murder and adultery. He ordered that Uriah be placed at the front of the attack against the enemy, insuring that he would be cut down. He did this because Bathsheba had conceived a child in his adulterous affair with her, and he tried to cover up their shame by eliminating her husband. The sentiments in the psalm are his reaction to the realization that he has grievously sinned.
The opening verse contains three words, all of which could be translated as an apology. The first is “hanan,” which we translate as “have mercy.” It is the kind of word one would use if one accidently bumped into someone. There is no relationship implied in the word, whereas the second word “hesed,” which we translate as “goodness” or “kindness” does carry with it the connotation of a personal relationship between the offender and the person who has been offended. It would be used between people who are spouses, between parents and children, between good friends. The third is even stronger as it is translated as “compassion.” The Hebrew word “rahamin” is the plural form of the word that means “uterus” or “womb.” When used it carries with it the kind of relationship that exists between mother and child. Notice that the words get stronger as we move into the verse.
Next we have three words that are translated “offense,” “guilt,” and “sin.” The Hebrew words are “pesha,” “awon,” and “hatta.” “Pesha” is the strongest of the terms and implies out and out rebellion. The second word, “awon,” means something perverse. The last and weakest of the terms, “hatta,” literally means “to miss the target,” as if an archer lets his arrow flies and it is carried off by the wind.
When we put the six words together, we get a very distinct picture. While the first part of the verse grows in intensity, the latter part lessens. The psalmist is trying to convey the thought that no matter what the sin, no matter how great or how small, God has the complimentary kind of forgiveness to offer. God’s mercy covers all sins; there is nothing that God cannot forgive, from the slightest misstep to the greatest possible offense.
This psalm is frequently during Lent though this is the first time that it appears in this particular cycle. The readings this year have been concentrating on the various covenants that God has made with the people. We have heard of the covenant in the story of Noah, of the covenant with Abraham, and the Sinai Covenant made with Moses as Mediator. In each case, God lived up to the terms of the agreement. Sadly, the people did not. Time and again, they have strayed from their commitment. After many attempts, God allowed the people of Israel to be devastated by the might of Assyria. They were once again enslaved and carried off into exile.
In today’s first reading, Jeremiah preaches to an enslaved people, a dying nation. He tells them that God has promised to restore them. The absolutely astonishing part of this prophecy is that it is all God’s doing. The people have not repented in the least. They are still wallowing in their sin. They have despaired of ever returning to their homeland. One can understand God being a forgiving God when the sinner confesses and repents. However, that is not the case here. Jeremiah tells them that God is going to try again to enter into a relationship with them even though they have not repented. However, this time, God’s covenant will not be written on stone tablets. It will be written on their hearts. “I will forgive their evildoing and remember their sin no more” (Jeremiah 31:34c).
The reading from St. John’s Gospel tells us how this new covenant will come about. Jesus will die. Like a seed that falls to the ground and dies, producing new life, Jesus will be buried and give birth to a new life. Jesus will be the new covenant. Those who place their faith in him will be saved from their slavery to sin. As the Letter to the Hebrews tells us this morning, Jesus will be the source of eternal salvation.
We have done nothing to deserve God’s mercy and compassion. Indeed, for many, confession is no longer a part of their lives. Rather than acknowledge our guilt, we simply try to forget about the wrongdoing of which we are guilty. Even though the opportunity is there, even though God freely agrees to forgive and forget, we don’t accept God’s magnanimous free gift to us. God attempts to draw us into this new covenant relationship by Jesus’ selfless act. It is God’s desire that we will see this gift in its overwhelming mercy and compassion and be moved to respond to God’s love by loving God and our neighbor in return.
David’s prayer of repentance fits all of us. We are all guilty of sin. Some are guilty of lesser evils. Others have committed grave offenses. It matters not. As they always are, comparisons are odious. God is not concerned with how greatly we have sinned. God’s only concern is whether we will freely accept God’s gift of mercy and forgiveness. As we heard at the very beginning of Lent, “now is a very acceptable time; behold, now is the day of salvation.” All we need to do is accept it by confessing our guilt and asking God to forgive us and create a new spirit within us.
Fr. Lawrence Jagdfeld, O.F.M., Administrator