Psalm 51: 3-6ab, 12-14, 17

Our responsorial psalm comes from Psalm 51, one of the most well-known penitential psalms, making it the perfect response to the call to conversion that begins on Ash Wednesday.

Have mercy on me, O God, in your goodness; in the greatness of your compassion wipe out my offense. 

The passage begins with a plea for mercy in the face of the psalmist’s guilt.

Notice that he appeals to God not by his own merit, but to God’s own covenant dispositions: goodness (hesed) and compassion or “womb-love” (rahămîm), the kind of attachment a mother has to the child she has carried in her womb. 

This psalm uses distinct Hebrew words to describe sin, each with its own nuance. The term here for “offense” (pesha’) denotes willful rebellion or transgression — a conscious act of defiance against God’s authority. More than an isolated misstep, pesha’ suggests a persistent attitude of defiance that fuels repeated wrongdoing.

The verb “wipe out” (machah) conveys the image of completely erasing a wrongful deed, much like wiping a slate clean.

Thoroughly wash me from my guilt and of my sin cleanse me.

The psalmist’s intense and varied language shows the depth of their repentance and acknowledges the thoroughness of the cleansing needed.

“Wash” (kābas) refers to the treading or pounding involved in removing deep-set stains from garments.

“Guilt” (‘āwōn) refers to moral corruption or perversity. It implies a habitual distortion of God’s will — a bent toward sin that influences behavior over time.

Hattā’â is one of the most commonly used words for “sin”; it carries a more technical, juridical nuance. It comes from the verb that means “miss the mark,” and it connotes a violation of some law or statute. The failure involved is usually deliberate, not accidental.

“Cleanse” (tāhēr) signifies deep purification, often associated with the ritual cleansing required for priests or for those recovering from impurity, such as leprosy. It conveys the idea of being purified not just outwardly but at the core, restoring one to a state of holiness and spiritual health.

For I acknowledge my offense, and my sin is before me always: 

The psalmist fully confesses and takes responsibility for his sin; there is no evasion or excuse-making.

“Before me always” suggests an awareness of sin that is ever-present, weighing upon the heart.

Against you only have I sinned, and done what is evil in your sight.

The psalmist acknowledges that, while sin may affect others, its ultimate offense is against God’s holiness and divine law.

The word used for “evil” (ra‘) is a very general term and can refer simply to unacceptable behavior, versus hattā’â and pesha‘, which recur here.

A clean heart create for me, O God, and a steadfast spirit renew within me.

This plea asks for inner transformation rather than just forgiveness. The Hebrew verb “create” (bārā’) is the same one used in Genesis 1:1, suggesting that only God can bring about this kind of new beginning.

The request for a steadfast spirit implies a desire not just for forgiveness but for strength to remain faithful moving forward.

Cast me not out from your presence, and your Holy Spirit take not from me. 

The plea is reframed in negative terms: Do not cast me from your presence, do not take your Spirit from me.

Give me back the joy of your salvation, and a willing spirit sustain in me.

Sin robs a person of joy, and the psalmist longs to rediscover the deep happiness that comes from being in right relationship with God.

The request for a willing spirit suggests an openness to God’s will — a renewed obedience that flows from gratitude rather than obligation.

O Lord, open my lips, and my mouth shall proclaim your praise.

The passage ends with a plea for divine empowerment, enabling the psalmist to offer sincere praise to God.

Our covenant relationship with God, his forgiveness of sin, the transformation of our hearts, and even our ability to praise him are all divine gifts of grace.