Chapter X.
David, though free from human laws, nevertheless subjected himself to God, to whom alone he sinned; and in how many ways can this be understood? It is a great crime to sin in the presence of God. He who denies himself as a sinner accuses God of lying, whose patience and moderation is commended. In addition, God is justified by him who repents of his error.
It follows, 'To you alone have I sinned' (Ps. 50:6). He was certainly a king, not bound by any laws, for kings are free from the bonds of sins. They are not called to punishment by any laws, being safe under the power of their rule. Therefore, he did not sin against man, to whom he was not bound. But although he was safe under the rule, he was still subject to God by devotion and faith. Knowing himself to be subject to His law, he could not deny his sin; but as a guilty person, he confessed with bitterness, knowing that he was held by greater bonds, because he owed greater things. For more is demanded from him to whom more has been entrusted. We can also receive it in this way. Who judges me, when all are under sin? Lastly, the Lord about that adulterer: He who is without sin, he says, let him be the first to stone her (John 8:7). And no one stoned her. Therefore the Prophet says: I have sinned against you alone, who alone are without sin. But he who is subject to sin cannot judge as a sinner. For every man is inexcusable who, in condemning another for the same things he himself does, condemns himself; for in judging another, he judges himself. I have sinned against you, he said, and done evil in your sight; so that you may be justified in your words, and prevail when you judge (Psalm 50:6). I have sinned against you, who have provoked me to the pursuit of virtue, who have instructed me in your law. I have sinned against you alone, whom alone the secret thoughts and hidden intentions of the mind do not deceive.
And I have done evil before you, whom only sanctification befits. We reject the testimony of man, and in your sight we commit things unworthy. It is a wrong to mankind to witness wicked deeds. We know that God is the judge of all, and by that very witness, we sin. And yet in these things, our Lord God is even more justified; for our injustice commends the justice of God, and our lies celebrate the truth of God. For God is true, but every man is a liar.
In order that you may be justified in your words. The words of God are full of truth and justice, and therefore whatever the Lord has spoken about the frailty of human nature is true, because their hearts are inclined to wickedness and they lean towards deceit; and because it has been determined that there is no man who does not sin: for all have turned away and have become useless (Psalm 14:3). Therefore, He triumphs even when He is judged, because by the fall of all, He has proven whatever falsehood He has judged in us. Therefore, if we say that we have committed iniquity, we justify God in His words; but if we say that we have not sinned, we make Him a liar, and His word is not in us: but it is evident that we are all under sin.
Therefore, how can a person deny themselves as a sinner when it seems to undermine and refute the truth to the utmost extent in God Himself, who is so moderate and patient that He prevails even when judged? For God comes to judgment and says: My people, what have I done to you, or how have I grieved you, or how have I been a burden to you? For I brought you out of the land of Egypt, and delivered you from the house of slavery, and sent Moses, Aaron, and Miriam before your face. My people, have in mind what Balach has thought of you (Micah 6:3 and following). He places his individual benefactions before your eyes, as if you were the judge of what you should have preserved, so that you may be all the more guilty for not being able to uphold divine benefactions. 'What have I done to you?' he says, as if he were setting himself up as the accused and you as the judge. 'Or how have I caused you sorrow?' He does not deny that his offended countenance is a crime, if you are saddened by God's prompting. But why was I a bother to you? He confesses the offense of interruption, if it was regarded as more annoying: he adds the favors for which he was not ashamed, who turned out ungrateful. In this case also consider how the Lord presented Himself to be judged by David, in order to conquer; for Nathan says: Thus says the Lord God of Israel: I anointed you as king over Israel, and I delivered you from the hand of Saul, and I gave you all that belonged to your master, and his wives I put into your arms, and I gave you the house of Israel; and if these things are little, I will add to you. And why have you despised the Lord, doing evil in his sight (2 Samuel XII, 7 and following)? In remembrance of these things, when he saw himself to be inferior and judged, he said: I have sinned against the Lord (Ibid., 13). Thus, he justified the Lord, who dared not deny his own sin.
We can accept it in this way: the Lord is justified by the one who confesses his sin. Finally, in the Gospel (Luke 7:29), you have that the publicans justified God, being baptized with John's baptism. But John the Baptist performed a baptism of repentance. However, those who practice repentance do not deny their sins. Therefore, since David always acknowledged his sin against himself, he surely did not deny it and was ashamed, and he surely did not deny it and confessed it. However, by not denying, he certainly carried out the repentance of his mistake; and thus, by confessing the offense, he justified the Lord, and he himself was justified by the Lord. For the Lord is justified when his righteousness is proclaimed, and forgiveness is sought from him. At the same time, he justifies the one confessing and is justified in his words, as it is written: Declare your iniquities, so that you may be justified (Isaiah 43:26).