Verse-by-Verse Bible Commentary
Psalms 51:18

Clarke's Commentary

Verse Psalms 51:18. Do good in thy good pleasure unto Zion — This and the following verse most evidently refer to the time of the captivity, when the walls of Jerusalem were broken down, and the temple service entirely discontinued; and, consequently, are long posterior to the times of David. Hence it has been concluded that the Psalm was not composed by David, nor in his time and that the title must be that of some other Psalm inadvertently affixed to this. The fourth verse has also been considered as decisive against this title: but the note on that verse has considerably weakened, if not destroyed, that objection. I have been long of opinion that, whether the title be properly or improperly affixed to this Psalm, these two verses make no part of it: the subject is totally dissimilar; and there is no rule of analogy by which it can be interpreted as belonging to the Psalm, to the subject, or to the person. I think they originally made a Psalm of themselves, a kind of ejaculatory prayer for the redemption of the captives from Babylon, the rebuilding of Jerusalem, and the restoration of the temple worship. And, taken in this light, they are very proper and very expressive.

The Psalms 117:0 contains only two verses; and is an ejaculation of praise from the captives who had just then returned from Babylon. And it is a fact that this Psalm is written as a part of the cxvith in no less than thirty-two of Kennicott's and De Rossi's MSS.; and in some early editions. Again, because of its smallness, it has been absorbed by the cxviiith, of which it makes the commencement, in twenty-eight of Kennicott's and De Rossi's MSS. In a similar way I suppose the two last verses of this Psalm to have been absorbed by the preceding, which originally made a complete Psalm of themselves; and this absorption was the more easy, because, like the cxviith it has no title. I cannot allege a similar evidence relative to these two verses, as ever having made a distinct Psalm; but of the fact I can have no doubt, for the reasons assigned above. And I still think that Psalm is too dignified, too energetic, and too elegant, to have been the composition of any but David. It was not Asaph; it was not any of the sons of Korah; it was not Heman or Jeduthun: the hand and mind of a greater master are here.

ANALYSIS OF THE FIFTY-FIRST PSALM

In general the Psalm contains David's prayer, -

I. For himself, Psalms 51:1-12.

II. Three vows or promises, Psalms 51:13-18.

III. For the Church, Psalms 51:18-19.

I. David being in deep distress on account of his sins, prays to God for mercy: and while he feels that he is unworthy of the name of king, or God's anointed, of his son, or of his servant, he uses no plea of his own merit, but, 1. Of the loving-kindness of God: "According to thy loving-kindness." 2. Of the compassion of God: "According to the multitude of thy tender mercies."

The general petition for mercy being offered, next he offers three particular petitions: -

First. He prays for forgiveness of sins. The fact was past, but the guilt remained: therefore, he earnestly petitions: "Put away mine iniquities;" my sin is a deep stain: "Wash me throughly from mine iniquities, and cleanse me from my sin," multiply washing; my sin is a deep defilement.

To this petition he joins confession of sin; from which we may learn the conditions requisite in a genuine confession: -

He considers the nature of his sin; he feels the weight of it, the burden, and the anguish of it; and abhors it.

1. "I know mine iniquity." It is no longer hidden from me.

2. "It is ever before me;" and the sight breaks my heart.

3. He uses different epithets for it, in order to aggravate the guilt, and deepen the repentance. 1. It is transgression, פשע pesha, rebellion. 2. It is iniquity, עון avon, crooked dealing. 3. It is sin, חטאת chattath, error and wandering.

Then he begins his earnest confession: "I have sinned." And this he aggravates by several circumstances: -

1. Of the person. It is "against thee;" a good and gracious God, who of a shepherd made me a king over thy own people. Against thee, the great and terrible God. The people are my subjects, and they cannot judge me: it is against thee I have sinned, and to thee I must give account, and by thee be judged and punished.

2. Of the manner. It was an impudent sin; not committed by surprise, but done openly: "In thy sight." Therefore, the threatenings by thy prophet are all right. Whatever punishment thou mayest inflict upon me, both thy justice and mercy will stand clear: "That thou mightest be justified," c.

3. He shows from what root his sin sprang from his original corruption: "Behold, I was shapen in iniquity, and in sin did my mother conceive me." I am all corruption within, and defilement without. The evil fountain hath sent forth bitter waters.

4. Another aggravation of his sin was, that he was in principle devoid of that which God loves: "Thou desirest truth in the inward parts."

5. The greatest aggravation of all was, his having sinned against light and knowledge. God had endued him with wisdom in the hidden part, by the motions of his own Spirit; but he had permitted his passions to obscure that light, and had quenched the Spirit.

Having made this general confession, he names the particular sin that lay heaviest on his conscience: "Deliver me from blood-guiltiness." And then renews his petition for pardon under a type then in use, and a metaphor. The type, hyssop; the metaphor, wash me.

1. "Purge me with hyssop." With a bunch of hyssop, dipped in the blood of the paschal lamb, the Israelites sprinkled their doors. It was also used in the sprinkling of the leper, and in the sacrifice for sin: and the blood and sprinkling were a type of Christ's blood, and the pardon and holiness that came through it. Sprinkled with this, David knew he must be clean; "for the blood of Christ cleanseth from all sin;" and it is "the blood of Christ that justifies."

2. Sanctified also he wishes to be; and there, he says, Wash me. And this is done by the influence of God's Spirit: "I will sprinkle clean water upon you, and you shall be clean," Ezekiel 36:25.

Secondly. David, having ended his petitions for pardon, proceeds, -

1. To pray that the evil effects which had been produced by his sin might be removed: "Make me to hear joy and gladness," c.

2. That his body, which was in a pining condition, might be restored: "That the bones which thou hast broken may rejoice."

3. A third evil effect of his sin was, that God's face, that is, his favour, was turned away from him: he therefore begs, -

(1) "Hide thy face from my sins." Remember them not against me.

(2) "And blot out mine iniquities." I know there is a long and black catalogue in thy book against me blot it out; blot out the handwriting of ordinances that is against me.

Thirdly. Now follows David's last petition; in which he again craves more particularly the grace of sanctification. He first prayed for remission; next for reconciliation; and now for renovation, which he asks of God in the three following verses: 1. "Create in me a clean heart." 2. "Renew a right spirit within me." 3. "Cast me not away from thy presence." 4. "Take not thy Holy Spirit from me." 5. "Restore unto me the joy of thy salvation." 6. "Uphold me with thy free spirit." In which petitions we are to consider, -

1. The subject on which the work is to be done. The heart - the spirit. For as the heart is that part that first lives in nature; so it is the first that lives in grace. The work must begin within, else outward renovation will be to little purpose.

2. The work itself, which is, -

1. A creation. Sin had reduced David's heart to nothing in respect to heavenly affections and things; and to bring it into a state in which it would answer the end of its creation, was to bring something out of nothing; which, in all cases, is the work of Almighty God: "Create in me, O God," c.

2. It is a renovation. All in David was the old man, nothing left of the new man. He prays, therefore, to be renewed in the spirit of his mind: "Renew a right spirit within me."

3. Reconciliation and restitution. Cast me not away - as a dead man nor take away thy Spirit from me, by which I live: "Cast me not away - take not thy Holy Spirit from me."

4. A confirmation in what was good. Uphold - confirm me.

3. WHO was to do this work? Not himself; GOD alone. Therefore, he prays: "O God, create; - O Lord, renew; - uphold by thy Spirit."

4. The quality of this. A cleansing - implied in these remarkable words: - a right spirit, - a holy spirit, - a free spirit; in which some have thought they saw the mystery of the HOLY TRINITY.

1. A right spirit. He felt that he might easily go wrong; a crooked and perverse spirit had prevailed within him, which had led him out of the right way to salvation: "Renew in me a RIGHT spirit.'

2. A holy spirit; one opposed to the carnal spirit that was enmity against God, the motions and desires of which were from the flesh, and tended only to its gratification: "Take not thy Holy Spirit from me." It is God's Holy Spirit that makes the spirit of man holy. Holiness of heart depends on the indwelling of the Holy Ghost.

3. A free spirit. A noble, a princely spirit. Ever since his fall he felt he did nothing good; but by constraint, he was in bondage to corruption. There was no dignity in his mind, sin had debased it. "Ennoble me by a birth from above," and by thy noble Spirit uphold me!

II. He had now presented his three petitions, and now he makes his vows: 1. To teach others; 2. To praise God; and, 3. To offer him such a sacrifice as he could accept.

His first vow. 1. Then, after pardon obtained, "I shall teach;" for a man under guilt is not able to declare pardon to others.

2. "I will teach thy way to sinners;" viz.: that to the stubborn thou wilt show thyself froward; but to the penitent thou wilt show mercy.

The effect of which will be: "Sinners shall be converted unto thee." They who hear of thy justice and mercy, as manifested in my case, will fear, and turn from sin; have faith, and turn to THEE.

His second vow and promise is to praise God: "My tongue shall sing aloud of thy righteousness." But to this he was 1. Unapt; and must be so till received into favour. And, 2. Unable, till he received the healthful Spirit of the grace of God. Therefore he prays for a capacity to do both: 1. "Deliver me from blood-guiltiness, O God; then my tongue shall sing." 2. "O Lord, open my lips - and my mouth shall show forth thy praise."

His third promise is about a sacrifice, not of any animal, but of a "broken spirit; a broken and contrite heart," which he knew God would not despise. 1. "Thou desirest no sacrifice, else I would give it thee." No outward sacrifice can be of any avail if the heart be not offered. 2. Nor will the heart be accepted if it be not sacrificed. "The broken spirit and contrite heart," this sacrifice he vowed to bring.

III. Having finished his prayers and vows for himself, he forgets not Jerusalem. He petitions for God's Church; and the reason might be, that he was afraid Jerusalem would suffer because of his sins; for peccant reges, plectuntur Achivi, "the king sins, the people suffer." This was the case when he sinned against God by numbering the people.

His method and his charity in this are both instructive.

1. His method. 1. To be reconciled to God himself; and then, 2. To pray for others. "The prayers of the righteous avail much."

2. His charity, for we are always bound "to remember the afflictions of Joseph, and pray for the peace of Jerusalem." He prays,

1. That God, who out of his good pleasure did choose a Church, would out of his mere good will do it good, and preserve it: "Do good, in thy good pleasure, to Zion."

2. That he would have a special favour, even to the building: "Build thou the walls of Jerusalem;" for these fall not alone; religion and the service of God fall, when the people permit their churches and chapels to be dilapidated or get out of repair. Of this there are multitudes of proofs.

3. For the consequence of Jerusalem's prosperity would be this, that "religion would flourish with it;" then there would be sacrifices, burnt-offerings, and holocausts: "Then they shall offer bullocks upon thine altar."

4. And, what is yet more and better, we shall offer. and THOU wilt accent: "Then thou shalt be pleased with the sacrifices of righteousness." Being reconciled to thee, justified, and sanctified; and righteous in all our conduct; all our sacrifices, springing from thy own grace and love in us, shall find a gracious acceptance. Psalms 51:18.

Bridgeway Bible Commentary

Psalms 51:0 David’s repentance

Having committed adultery with Bathsheba, David then arranged for her husband Uriah to be killed, so that he could take Bathsheba as a royal wife (2 Samuel 11:1-27). The prophet Nathan found out David’s sin, condemned him to his face, then pronounced God’s judgment upon him (2 Samuel 12:1-15). This psalm displays David’s deep sorrow as he confesses his sin to God.

David makes no excuses. He acknowledges his sin and realizes that he can do nothing to receive forgiveness, except cast himself on the unfailing mercy of God (1-2). His wrongdoing has been not merely against a fellow human being but also against the holy God. It is the fruit of a human nature that from birth has been infected by sin (3-5). In the Israelite ceremony for restoring a cleansed leper, a brush made of hyssop was used to sprinkle him with sacrificial blood, and his body was washed with pure water. David refers to this ceremony as he asks God for cleansing from his sin. Once cleansed, he wants to be restored to a life of joy and gladness (6-9; cf. Leviticus 14:1-9).

What David fears most is to be separated from God. He therefore asks God for a new heart, one that is free of sin, so that he might enjoy God’s presence and obey God’s law as he ought (10-12). In gratitude for such merciful forgiveness he will never cease to praise God, and will always tell people of the salvation God offers to those who turn from their sin (13-15).
The Israelite religious system had no category of sacrifices for deliberate sins such as adultery and murder. Even if it had, David knows that God desires a humble and repentant spirit more than ritual sacrifices. The only thing David can do is come to God in his sorrow, and in a spirit of genuine repentance ask humbly for mercy (16-17).
Because David was king, his sin had dragged his country down with him. He therefore prays that his country also might be restored to God and enjoy God’s blessing afresh (18-19).

Coffman's Commentaries on the Bible

INTERCESSION FOR JERUSALEM

"Do good in thy good pleasure unto Zion: Built thou the walls of Jerusalem. Then wilt thou delight in the sacrifices of righteousness, In burnt-offering and whole burnt-offering: Then will they offer bullocks upon thine altar."

For no good reason whatever, some scholars have denied the Davidic authorship of this psalm, declaring it to have been written in the days of Nehemiah, during the period of the "rebuilding" of the walls of Jerusalem. But this psalm says absolutely nothing about rebuilding Jerusalem's walls. What God is petitioned here to do is to build, not rebuild the walls; and the reference is to the actual building of the walls of Jerusalem, then under way, which task was accomplished by David. Josephus has this:

"Now David made buildings around the lower city (of Jerusalem), then joined the citadel to it, and made it one body; and when he had encompassed all with walls, he appointed Joab to take care of them."Flavius Josephus, Antiquities, p. 210.

"The words of David's prayer here do not ask God to build up what had been thrown down, but to go on and finish building what David was then in the act of building. The wall finished by Solomon around Jerusalem (1 Kings 3:1) can be regarded as an answer to David's prayer."F. Delitzsch, Vol. V-B. p. 142.

David's prayer is unselfish in this that he did not cease until he had interceded upon behalf of Jerusalem and God's Israel, praying that the Lord would do them good, and that he would complete the building of the wall then under way.

Barnes' Notes on the Whole Bible

Do good in thy good pleasure unto Zion - From himself - his deep sorrow, his conscious guilt, his earnest prayer for pardon and salvation - the psalmist turns to Zion, to the city of God, to the people of the Lord. These, after all, lay nearer to his heart than his own personal salvation; and to these his thoughts naturally turned even in connection with his own deep distress. Such a prayer as is here offered he would also be more naturally led to offer from the remembrance of the dishonor which he had brought on the cause of religion, and it was natural for him to pray that his own misconduct might not have the effect of hindering the cause of God in the world. The psalms often take this turn. Where they commence with a personal reference to the author himself, the thoughts often terminate in a reference to Zion, and to the promotion of the cause of religion in the world.

Build thou the walls of Jerusalem - It is this expression on which De Wette, Doederlein, and Rosenmuller rely in proof that this psalm, or this portion of it, was composed at a later period than the time of David, and that it must have been written in the time of the captivity, when Jerusalem was in ruins. See the introduction to the psalm. But, as was remarked there, it is not necessary to adopt this supposition. There are two other solutions of the difficulty, either of which would meet all that is implied in the language.

(a) One is, that the walls of Jerusalem, which David had undertaken to build, were not as yet complete, or that the public works commenced by him for the protection of the city had not been finished at the time of the fatal affair of Uriah. There is nothing in the history which forbids this supposition, and the language is such as would be used by David on the occasion, if he had been actually engaged in completing the walls of the city, and rendering it impregnable, and if his heart was intensely fixed on the completion of the work.

(b) The other supposition is, that this is figurative language - a prayer that God would favor and bless his people as if the city was to be protected by walls, and thus rendered safe from an attack by the enemy. Such language is, in fact, often used in cases where it could not be pretended that it was designed to be literal. See Jude 1:20; Rom 15:20; 1 Corinthians 3:12; Galatians 2:18; Ephesians 2:22; Colossians 2:7.

Calvin's Commentary on the Bible

18Do good to Zion in thy good pleasure: build thou the walls of Jerusalem ⁽²⁷³⁾ From prayer in his own behalf he now proceeds to offer up supplications for the collective Church of God, a duty which he may have felt to be the more incumbent upon him from the circumstance of his having done what he could by his fall to ruin it, Raised to the throne, and originally anointed to be king for the very purpose of fostering the Church of God, he had by his disgraceful conduct nearly accomplished its destruction. Although chargeable with this guilt, he now prays that God would restore it in the exercise of his free mercy. He makes no mention of the righteousness of others, but rests his plea entirely upon the good pleasure of God, intimating that the Church, when at any period it has been brought low, must be indebted for its restoration solely to Divine grace. Jerusalem was already built, but David prays that God would build it still farther for he knew that it fell far short of being complete, so long as it wanted the temple, where he had promised to establish the Ark of his Covenant, and also the royal palace. We learn from the passage, that it is God’s own work to build the Church. “His foundation,” says the Psalmist elsewhere, “is in the holy mountains,” (Psalms 87:1.) We are not to imagine that David refers simply to the Church as a material structure, but must consider him as having his eye fixed upon the spiritual temple, which cannot be raised by human skill or industry. It is true, indeed, that men will not make progress even in the building of material walls, unless their labor be blessed from above; but the Church is in a peculiar sense the erection of God, who has founded it upon the earth in the exercise of his mighty power, and who will exalt it higher than the heavens. In this prayer David does not contemplate the welfare of the Church for a short period merely, but prays that God would preserve and advance it till the coming of Christ. And here, may it not justly excite our surprise, to find one who, in the preceding part of the psalm, had employed the language of distress and almost of despair, now inspired with the confidence necessary for commending the whole Church to the care of God? How comes it about, may we not ask, that one who so narrowly escaped destruction himself, should now appear as a guide to conduct others to salvation? In this we have a striking proof, that, provided we obtain reconciliation with God, we may not only expect to be inspired with confidence in praying for our own salvation, but may hope to be admitted as intercessors in behalf of others, and even to be advanced to the higher honor still, of commending into the hands of God the glory of the Redeemer’s kingdom.

(273) We have already considered Horsley’s first objection, founded on the fourth verse, to the authenticity of the title of this psalm. His second and only other objection rests on the 18^th verse. He thinks that the prayer, “Build thou the walls of Jerusalem,” is more applicable to the time of the Babylonish captivity than to the time of David; and to the former period he refers the psalm. Calmet and Mudge are of the same opinion. Some learned Jewish interpreters, while they assign the psalm to the occasion mentioned in the title, conjecture that the 18^th and 19^th verses were added by some Jewish bard in the time of the Babylonish captivity. This opinion is also held by Venema, Green, Street, French and Skinner. There does not, however, seem to be any sufficient ground for referring the poem, either in whole or in part, to that period. Neither the walls of Jerusalem, nor the buildings of Zion, as the royal palace, and the magnificent structure of the temple, which we know David had already contemplated for the worship of God, (2 Samuel 7:1, etc.) were completed during his reign. This was only effected under the reign of his son Solomon, (1 Kings 3:1.) The prayer, then, in the 18^th verse, might have a particular reference to the completion of these buildings, and especially to the rearing of the temple, in which sacrifices of unprecedented magnitude were to be offered. David’s fears might easily suggest to him that his crimes might prevent the building of the temple which God had promised should be erected, (2 Samuel 7:13.) “The king forgets not,” observes Bishop Horne, “to ask mercy for his people, as well as for himself; that so neither his own nor their sins might prevent either the building and flourishing of the earthly Jerusalem, or, what was of infinitely greater importance, the promised blessing of Messiah, who was to descend from him, and to rear the walls of the New Jerusalem.”

Smith's Bible Commentary

Shall we turn now in our Bibles to Psalms 51:1-19 .

David is surely one of the most outstanding characters of the Old Testament. He was greatly hated and greatly loved. He had the capacity to inspire tremendous emotions in people, on both ends of the spectrum. He is always talking about his enemies that are trying to do him in. But yet, there was a great number of people who really followed David with a great devotion. David was called a man after God's own heart. And this appellation was given to David, not because he was sinless, but because his heart was always open towards God. Pliable. God could work with David. God could deal with him. When David was wrong, God could deal with him. Inasmuch as none of us are sinless too, it is important that God is able to deal with us when we are in our faults, when we are in our sins, that we be open to the dealings of God.

The fifty-first psalm has as its background God's dealing with David concerning his sin. For David, one day while on his roof, which over there they have flat roofs, and they have their gardens and couches and hammocks and all out on their roofs. As he was walking on his rooftop, he spied over on a neighboring roof a beautiful lady bathing. And the lust of David's flesh got the better of him. He sent a message to her to come on over. She responded, and as the result of their encounter, she became pregnant. David tried to cover it by having her husband come home from the service for a while. But he did not cooperate in that he did not go home to be with his wife during his leave of absence from active duty. So David compounded his sin of adultery by ordering Joab to put the fellow in the place of jeopardy in the battle where he would be sure to be killed. And as a result, he was put to death by the enemy.

And at this time, Nathan the prophet came to David with a parable in which David was the character, only in a different setting. "David, there is a man in your kingdom, very wealthy, had all kinds of sheep and goods, possessions, servants. And next door to him there lived a very poor man who had only one lamb. He loved it like his own daughter. It ate at his own table. The rich man had company come. He ordered his servants to by force go to his neighbor's house and take away the lamb by force that they might kill it and feed it to his company." David became angry, and he said to Nathan, "That man shall surely be put to death." And Nathan pointed his finger at David and said, "David, you are the man."

The application was very clear. David had many wives, concubines, all that a person could desire. Yet, he took away the wife, the only wife of his neighbor. And upon hearing this, upon the sense of his own guilt, David wrote this fifty-first psalm in which he cries out for mercy. Mercy is not getting what you deserve. Justice is getting what you deserve. He's got it coming, that's justice. He has it coming; he doesn't get it, that's mercy. And David is crying out now to God for mercy.

Have mercy upon me, O God ( Psalms 51:1 ),

Not according to the fact that I am a good guy and I deserve it, but

according to your loving-kindness: according [to the abundance or] to the multitudes of thy tender mercies, blot out my transgressions ( Psalms 51:1 ).

David's prayer for forgiveness, casting himself upon the mercy of God. The Bible teaches us much about God's mercy. He declares that He is a merciful God; He will abundantly pardon. "According to the multitude of Thy tender mercies," David said, "blot out my transgressions."

Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me ( Psalms 51:2-3 ).

Now David was trying to hide his guilt, but yet, you can't hide it from yourself. And David speaks about his sin being, "ever before me. I am ever conscious of my guilt." You can't run from guilt, you can't hide from guilt. It is there.

David said, "I acknowledge my transgressions." Now you are on the road back. The Bible says, "If we confess our sins, He is faithful and just to forgive us and to cleanse us from all unrighteousness" ( 1 John 1:9 ). But I have to be honest with God. I have to confess my sin. I have to acknowledge my transgression if God is going to be able to deal with me. As long as I am trying to hide my sin, as long as I am trying to justify myself, and this is one of the things that we are constantly having to deal with in our own lives, is that endeavor to justify our actions. But there isn't forgiveness in justifying your actions. The forgiveness comes when you confess your transgressions. "I acknowledge my transgressions." Good. Now God can deal with it. But as long as you are trying to hide it, cover it, excuse it, God can't deal with it. So important that we be totally open and honest with God, in order that He might deal with the issues of our lives.

Then David said,

Against thee, and thee only, have I sinned, and done this evil in thy sight ( Psalms 51:4 ):

God is the one who has established the law. Sin is against the holy law of God, the holy nature of God. Now, if we would look at this, it would seem to us that he had sinned against Uriah, the husband of Bathsheba. It would even seem that he sinned against Bathsheba, inviting her to this kind of a relationship. But David declares, "Against Thee, and Thee only have I sinned and done this evil in Thy sight."

Now, if David had been conscious of God and of the fact that God sees, if he had been more conscious of the presence of God, it could very well be that he never would have gotten into this. I think that one of the real problems that we have is our lack of the sense of God's presence with us. We forget that He's right there. Now, we oftentimes do things that suddenly we find that someone was there and watching, and we get so embarrassed because we thought that nobody knew us, or that nobody was watching. And when we suddenly find someone there.

I've had occasions in the past to have to make calls on the homes. And sometimes as I would be walking up to the door, I would hear all kinds of screaming and yelling in the house. And then, you know, you ring the doorbell and you hear a flurry of motion and all, and pretty soon the door is open and they see you and they just, you know. There have been times that I never rung the doorbell; I've just gone. I was too embarrassed. I didn't want to embarrass them. And you know, they say, "Oh, you know, we didn't know it was you." And start into all that kind of stuff. But you see, who am I? Man, I know what it is to yell and get angry. Who am I? What we need to realize is that God is there. "In Him we live and move and have our being," Paul said. We need to become more conscious of the fact that God is with us.

"Against Thee, and Thee only have I done this sin and this evil in Thy sight." God was watching. God knew all about it. David thought that he had cleverly covered his guilt. After all, Uriah has been killed in battle, so who is going to object to David taking a pretty young widow into his harem? After all, her husband was killed out fighting in one of David's wars. And David thought he had covered his tracks, but God saw. And when the prophet came to him and said, "David, you are the man," David realized that he had not hid anything from God. "I have done this evil in Your sight."

[in order] that you might be justified when you speak, and be clear when you judge ( Psalms 51:4 ).

Now David confesses, actually, the nature of sin.

Behold, I was shapen in iniquity; and in sin did my mother conceive me. Behold, you desire truth in the inward parts: and in the hidden parts thou shalt make me to know wisdom. Purge me with hyssop, and I shall be clean ( Psalms 51:5-7 ):

The hyssop was a little shrub that grows over there in the Holy Land and in Egypt, in those areas. And it was the little bush that they used to sprinkle the blood. When in Egypt they were to sprinkle the blood upon the lentils of the doorposts of the house, they used the hyssop bush in the sprinkling of the blood. And so, because it was the little bush that was used to sprinkle the blood, he said, "Purge me with hyssop." That would be referring to the blood of the sacrifice. "And I shall be clean."

wash me, and I shall be whiter than snow ( Psalms 51:7 ).

David's concept of God's total and complete forgiveness. And it is important that we also have that same concept of God's total and complete forgiveness. God said in Isaiah, "Come now, let us reason together, saith the Lord. Though your sins be as scarlet, they shall be as white as snow. Though they be red as crimson, they shall be as white as wool" ( Isaiah 1:18 ). "Wash me, and I shall be as white as snow."

You know, there is nothing in all the world that can remove your guilt complex like just confessing to God and receiving the cleansing and the forgiveness from Him. Guilt complex is a weird thing. The guilt complex does create a subconscious desire for punishment. That subconscious desire for punishment is manifested in neurotic behavior patterns. The neurotic behavior patterns are designed to bring punishment to you. You start doing weird things. People start saying, "What is wrong with you? Why are you doing that? That is weird, man!" Well, I don't know why I am doing it, because it is a subconscious thing. I am feeling guilty over something, and I need to be punished. So I am going now into an abnormal behavior that is going to bring disapproval and punishment upon me. And I continue with this neurotic behavior pattern until someone really tells me what a nut I am, how weird, and how I belong ostracized from society or something. And I feel great because they have punished me and I feel the relief of my guilt. But there is nothing in the world like coming to God and letting Him wash you and He takes away completely that guilt complex that has been plaguing you.

David said,

Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. Hide thy face from my sins, and blot out all my iniquities. Create in me a clean heart, O Lord ( Psalms 51:8-10 );

And here is the problem. David is getting right down to the issue, "O God, create a clean heart within me."

renew a right spirit within me ( Psalms 51:10 ).

How easy it is when we feel guilty to have a wrong spirit, a wrong attitude towards the saints of God, and towards God Himself. Because I am feeling guilty, I start sort of closing myself in, and my spirit gets wrong. But renew a right spirit within me.

Cast me not away from thy presence; and take not thy Holy Spirit from me ( Psalms 51:11 ).

"The wages of sin is death." Spiritual death--separation from God. "Cast me not away from Thy presence, O Lord. Remove not, or take not Thy Holy Spirit from me."

Restore unto me the joy of thy salvation; and uphold me with a free Spirit [thy free Spirit] ( Psalms 51:12 ).

So the prayer for the restoring of the joy of salvation. It is amazing the way sin can just rob you. Unconfessed sin can just rob you of God's joy in your life. There are so many Christians who are borderline Christians. They try to live as close to the world and still be a Christian as they can, and they are always just trying to find out just how close that is. Always experimenting. Just living on the edge. Flirting with the other side. And they have the dilemma of having too much of Christ to be happy in the world, but too much of the world to be happy in Christ. "Restore unto me Lord, the joy of my salvation. And uphold me with Your free Spirit."

Then will I teach transgressors thy ways; and sinners shall be converted unto thee ( Psalms 51:13 ).

In other words, once you have experienced the grace and the goodness of God, then you go out and share it with others. "I'll teach transgressors Thy ways."

Deliver me from blood guiltiness ( Psalms 51:14 ),

This is, no doubt, that being guilty of the blood of Uriah. Actually, David was a conspirator in his murder. Praying now forgiveness from that.

O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness. O Lord, open thou my lips; and my mouth shall show forth thy praise. For you don't desire a sacrifice; else I would give it: you don't delight in burnt offerings. But the sacrifices of God are a broken spirit: and a broken and a contrite heart, O God, you will not despise ( Psalms 51:14-17 ).

What God really desires is only your being broken over your sin. God isn't asking or requiring sacrifice. "God, You don't want sacrifice, else I would give it. But what You really want is just a broken spirit."

Do good in your good pleasure unto Zion: build the walls of Jerusalem. Then shalt thou be pleased with the sacrifices of righteousness, with the burnt offering, with the whole burnt offering: and then shall they offer the bullocks upon your altar ( Psalms 51:18-19 ). "

Dr. Constable's Expository Notes

Psalms 51

In this penitential individual lament psalm (cf. Psalms 6, 32, 38, 102, 130, , 143) David confessed the sins he committed against Bathsheba and Uriah. It is a model of confession that has become popular with God’s people. Since we all sin so often and need to confess frequently, this psalm is a help and comfort to us all.

Psalms 32 proposed the need to confess sin, and Psalms 51:5 of that poem is a brief statement of confession. But Psalms 51 moves closer to "the center of the crisis of alienation" [Note: Brueggemann, p. 98.] and gives us a model of confession. In it, David did not utter one word of excuse for the sins he had committed, nor did he seek to tone down the gravity of his offenses or blame others for what he had done. [Note: Armerding, p. 96.]

The title explains the situation out of which this psalm arose (2 Samuel 11).

Dr. Constable's Expository Notes

David extended his request for personal blessing to the nation under his authority. God had promised to protect David from death. He now asked the Lord to protect His people as well.

Dr. Constable's Expository Notes

5. Request for Israel’s prosperity 51:18-19

Gill's Exposition of the Whole Bible

Do good in thy good pleasure unto Zion,.... This verse, and

Psalms 51:19, are thought, by a Spanish Rabbi mentioned by Aben Ezra, to have been added by one of the holy men that lived in the time of the Babylonish captivity; though rather it is thought, by the latter, to be written by David, under a spirit of prophecy, concerning, times to come; and so Kimchi thinks they are prophetic of future things; of the destruction of the first and second temple, and of the acceptableness of sacrifices in the times of the Messiah: and by Zion is meant the church, under the Gospel dispensation, Hebrews 12:22; and the "good" prayed for includes all the good and glorious things spoken of the church of Christ in the latter day; such as an increase of its numbers, the bringing in the fulness of the Gentiles, the conversion of the Jews, and the kingdoms of this world becoming the kingdoms of our Lord and of his Christ; the spread of the Gospel all over the world, the purity of Gospel doctrine, worship, and ordinances, the spirituality of religion, the power of godliness, and an abounding of brotherly love, and the like. The "good pleasure" of God, in which this is desired to be done, may denote either עת רצון, "the acceptable time"; or "time of good pleasure"; the Gospel dispensation, so called

Isaiah 49:8, in which it has been foretold, and may be expected these things shall be done; or else the cause, source, and spring of them, which is the sovereign good will and pleasure of God, from whence flow all the blessings of grace and goodness;

build thou the walls of Jerusalem; not literally taken; for these do not appear to have stood in need of being repaired or rebuilt in David's time; but the church of God, which is a spiritual house, built up of lively stones, true believers; which may be said to be more and more built up by an addition of such unto it: it is as a city compact together, whose walls are salvation, and its gates praise,

Isaiah 26:1; of the wall of the new Jerusalem, see

Revelation 21:12.

Henry's Complete Commentary on the Bible

      14 Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness.   15 O Lord, open thou my lips; and my mouth shall show forth thy praise.   16 For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.   17 The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.   18 Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.   19 Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.

      I. David prays against the guilt of sin, and prays for the grace of God, enforcing both petitions from a plea taken from the glory of God, which he promises with thankfulness to show forth. 1. He prays against the guilt of sin, that he might be delivered from that, and promises that then he would praise God, Psalms 51:14; Psalms 51:14. The particular sin he prays against is blood-guiltiness, the sin he had now been guilty of, having slain Uriah with the sword of the children of Ammon. Hitherto perhaps he had stopped the mouth of conscience with that frivolous excuse, that he did not kill him himself; but now he was convinced that he was the murderer, and, hearing the blood cry to God for vengeance, he cries to God for mercy: "Deliver me from blood-guiltiness; let me not lie under the guilt of this kind which I have contracted, but let it be pardoned to me, and let me never be left to myself to contract the like guilt again." Note, It concerns us all to pray earnestly against the guilt of blood. In this prayer he eyes God as the God of salvation. Note, Those to whom God is the God of salvation he will deliver from guilt; for the salvation he is the God of is salvation from sin. We may therefore plead this with him, "Lord, thou art the God of my salvation, therefore deliver me from the dominion of sin." He promises that, if God would deliver him, his tongue should sing aloud of his righteousness; God should have the glory both of pardoning mercy and of preventing grace. God's righteousness is often put for his grace, especially in the great business of justification and sanctification. This he would comfort himself in and therefore sing of; and this he would endeavour both to acquaint and to affect others with; he would sing aloud of it. This all those should do that have had the benefit of it, and owe their all to it. 2. He prays for the grace of God and promises to improve that grace to his glory (Psalms 51:15; Psalms 51:15): "O Lord! open thou my lips, not only that I may teach and instruct sinners" (which the best preacher cannot do to any purpose unless God give him the opening of the mouth, and the tongue of the learned), "but that my mouth may show forth thy praise, not only that I may have abundant matter for praise, but a heart enlarged in praise." Guilt had closed his lips, had gone near to stop the mouth of prayer; he could not for shame, he could not for fear, come into the presence of that God whom he knew he had offended, much less speak to him; his heart condemned him, and therefore he had little confidence towards God. It cast a damp particularly upon his praises; when he had lost the joys of his salvation his harp was hung upon the willow-trees; therefore he prays, "Lord, open my life, put my heart in tune for praise again." To those that are tongue-tied by reason of guilt the assurance of the forgiveness of their sins says effectually, Ephphatha--Be opened; and, when the lips are opened, what should they speak but the praises of God, as Zacharias did? Luke 1:64.

      II. David offers the sacrifice of a penitent contrite heart, as that which he knew God would be pleased with. 1. He knew well that the sacrificing of beasts was in itself of no account with God (Psalms 51:16; Psalms 51:16): Thou desirest not sacrifice (else would I give it with all my heart to obtain pardon and peace); thou delightest not in burnt-offering. Here see how glad David would have been to give thousands of rams to make atonement for sin. Those that are thoroughly convinced of their misery and danger by reason of sin would spare no cost to obtain the remission of it, Micah 6:6; Micah 6:7. But see how little God valued this. As trials of obedience, and types of Christ, he did indeed require sacrifices to be offered; but he had no delight in them for any intrinsic worth or value they had. Sacrifice and offering thou wouldst not. As they cannot make satisfaction for sin, so God cannot take any satisfaction in them, any otherwise than as the offering of them is expressive of love and duty to him. 2. He knew also how acceptable true repentance is to God (Psalms 51:17; Psalms 51:17): The sacrifices of God are a broken spirit. See here, (1.) What the good work is that is wrought in every true penitent--a broken spirit, a broken and a contrite heart. It is a work wrought upon the heart; that is it that God looks at, and requires, in all religious exercises, particularly in the exercises of repentance. It is a sharp work wrought there, no less than the breaking of the heart; not in despair (as we say, when a man is undone, His heart is broken), but in necessary humiliation and sorrow for sin. It is a heart breaking with itself, and breaking from its sin; it is a heart pliable to the word of God, and patient under the rod of God, a heart subdued and brought into obedience; it is a heart that is tender, like Josiah's, and trembles at God's word. Oh that there were such a heart in us! (2.) How graciously God is pleased to accept of this. It is the sacrifices of God, not one, but many; it is instead of all burnt-offering and sacrifice. The breaking of Christ's body for sin is the only sacrifice of atonement, for no sacrifice but that could take away sin; but the breaking of our hearts for sin is a sacrifice of acknowledgment, a sacrifice of God, for to him it is offered up; he requires it, he prepares it (he provides this lamb for a burnt-offering), and he will accept of it. That which pleased God was not the feeding of a beast, and making much of it, but killing it; so it is not the pampering of our flesh, but the mortifying of it, that God will accept. The sacrifice was bound, was bled, was burnt; so the penitent heart is bound by convictions, bleeds in contrition, and then burns in holy zeal against sin and for God. The sacrifice was offered upon the altar that sanctified the gift; so the broken heart is acceptable to God only through Jesus Christ; there is no true repentance without faith in him; and this is the sacrifice which he will not despise. Men despise that which is broken, but God will not. He despised the sacrifice of torn and broken beasts, but he will not despise that of a torn and broken heart. He will not overlook it; he will not refuse or reject it; though it make God no satisfaction for the wrong done him by sin, yet he does not despise it. The proud Pharisee despised the broken-hearted publican, and he thought very meanly of himself; but God did not despise him. More is implied than is expressed; the great God overlooks heaven and earth, to look with favour upon a broken and contrite heart,Isaiah 66:1; Isaiah 57:15.

      III. David intercedes for Zion and Jerusalem, with an eye to the honour of God. See what a concern he had,

      1. For the good of the church of God (Psalms 51:18; Psalms 51:18): Do good in thy good pleasure unto Zion, that is, (1.) "To all the particular worshippers in Zion, to all that love and fear thy name; keep them from falling into such wounding wasting sins as these of mine; defend and succour all that fear thy name." Those that have been in spiritual troubles themselves know how to pity and pray for those that are in like manner afflicted. Or, (2.) To the public interests of Israel. David was sensible of the wrong he had done to Judah and Jerusalem by his sin, how it had weakened the hands and saddened the hearts of good people, and opened the mouths of their adversaries; he was likewise afraid lest, he being a public person, his sin should bring judgments upon the city and kingdom, and therefore he prays to God to secure and advance those public interests which he had damaged and endangered. He prays that God would prevent those national judgments which his sin had deserved, that he would continue those blessings, and carry on that good work, which it had threatened to retard and put a stop to. He prays, not only that God would do good to Zion, as he did to other places, by his providence, but that he would do it in his good pleasure, with the peculiar favour he bore to that place which he had chosen to put his name there, that the walls of Jerusalem, which perhaps were now in the building, might be built up, and that good work finished. Note, [1.] When we have most business of our own, and of greatest importance at the throne of grace, yet then we must not forget to pray for the church of God; nay, or Master has taught us in our daily prayers to begin with that, Hallowed be thy name, Thy kingdom come. [2.] The consideration of the prejudice we have done to the public interests by our sins should engage us to do them all the service we can, particularly by our prayers.

      2. For the honour of the churches of God, Psalms 51:19; Psalms 51:19. If God would show himself reconciled to him and his people, as he had prayed, then they should go on with the public services of his house, (1.) Cheerfully to themselves. The sense of God's goodness to them would enlarge their hearts in all the instances and expressions of thankfulness and obedience. They will then come to his tabernacle with burnt-offerings, with whole burnt-offerings, which were intended purely for the glory of God, and they shall offer, not lambs and rams only, but bullocks, the costliest sacrifices, upon his altar. (2.) Acceptably to God: "Thou shalt be pleased with them, that is, we shall have reason to hope so when we perceive the sin taken away which threatened to hinder thy acceptance." Note, It is a great comfort to a good man to think of the communion that is between God and his people in their public assemblies, how he is honoured by their humble attendance on him and they are happy in his gracious acceptance of it.