Salmos 51
Albert Barnes · Citado em PreceptAustin
Salmos 51
Barnes explains that David's call for cleansing is a plea to "Remove it entirely. Make me wholly pure. In what manner he hoped that this would be done is shown in the following portions of the psalm. It was (a) by forgiveness of the past, Ps 51:9,10 (b) by making the heart pure and holy through the renewing and sanctifying influences of the Holy Spirit, Ps 51:10, 11. Thoroughly (rabah) means to multiply, to become numerous, to become (or make) great or large (enlarge, increase). The idea David is conveying to wash me over and over and over. Adam Clarke "Wash me again and again,—cause my washings to be multiplied." My stain is deep; ordinary purgation will not be sufficient. The child of God may lapse into sin and he loathes it. The child of the devil leaps into sin and he loves it. -- Adrian Rogers Adrian Rogers on wash me - Sin soils his soul. David says, “Wash me; cleanse me.” Now, why did David do that? Well, he felt dirty. He’s not dirty physically. He’s a king. He bathed in his lavish marble tub. He slept on his silky sheets. He wore his royal robes. And yet he feels grimy. He feels filthy. He feels dirty. Did you know that’s one way that you can know that you are saved? Not whether or not you can sin—but does your sin make you feel dirty? You see, there’s a difference between a child of God and a child of the devil. The child of a devil sins and it doesn’t bother him. He may take God’s name in vain, and you rebuke him; and he says, “What did I say?” or “What’s wrong with that?” He has no difficulty with sin. There’s a difference between a child of God and a child of Satan. It’s just like a pig that wallows in the mud. Did you know that no pig has ever felt dirty? No pig has ever said, “Woe is me! I’m a dirty pig!” A sheep may fall in the mud, and wants to get out. But the pig just lies there, because that’s the pig’s nature. The pig doesn’t feel dirty. The difference between a child of God and a child of the devil is this: The child of God may lapse into sin and he loathes it. The child of the devil leaps into sin and he loves it. (See transcript - not exactly the same but close) Mattoon comments wash me thoroughly is literally…"Multiply to wash me." The word rendered "thoroughly" is from the Hebrew word rabah. It is a verb, either in the infinitive or imperative mood, and suggests the idea of "multiplying" or "increasing." The reference is to that which might need constant or repeated washing in order to remove a stain. This verb indicates intensity or thoroughness. The washing must be thorough, it must be repeated, therefore David basically cries, "Multiply to wash me! The dye is in itself immovable, and I, the sinner, have lain long in it, till the crimson stain is ingrained, but Lord, wash, and wash, and wash again, till the last stain is gone, and not a trace of my defilement is left. Spurgeon on “Wash me thoroughly.” It is not enough to blot out the sin; his person is defiled, and he fain would be purified. He would have God himself cleanse him, for none but he could do it effectually. The washing must be thorough, it must be repeated, therefore he cries, “Multiply to wash me.” The dye is in itself immovable, and I, the sinner, have lain long in it, till the crimson is ingrained: but, Lord, wash, and wash, and wash again, till the last stain is gone, and not a trace of my defilement is left. The hypocrite is content if his garments be washed; but the true suppliant cries, “wash me.” The careless soul is content with a nominal cleansing, but the truly-awakened conscience desires a real and practical washing, and that of a most complete and efficient kind. (Psalm 51) J R Miller…"Wash away all my iniquity." Sin is represented as leaving a stain, and the prayer is that it may be washed off. That is, sin not only writes its record against us on God's book—but it also defiles and pollutes our lives. We need not only to have the guilt removed—to be justified; but we need also to have our lives cleansed—to be sanctified. We need a cleansing which reaches the very center of the being. The stains are deep, and the purifying process must go on until they are all removed. The ancient method of washing clothes was by beating or treading, and David asks God even to tread him down if necessary to remove the foul spots. We should pray God to wash us until every stain is taken away, however painful the process must be (cp Ps 119:67, Ps 119:71). (Devotional Hours with the Bible)
Salmos 51
Barnes comments that…The state of mind here illustrated is that which occurs in every case of true penitence. It is not merely because that which has been done is a violation of human law; it is not that it brings us to poverty or disgrace; it is not that it exposes us to punishment on earth from a parent, a teacher, or civil ruler; it is not that it exposes us to punishment in the world to come:—it is that it is of itself, and apart from all other relations and consequences, an offence against God; a violation of his pure and holy law; a wrong done against him, and in his sight. Unless there is this feeling there can be no true penitence; and unless there is this feeling there can be no hope of pardon, for God forgives offences only as committed against himself; not as involving us in dangerous consequences, or as committed against our fellow-men. (Psalm 51 Commentary) J R Miller…Another of David's thoughts about his sin, was that it was against God alone. "Against you, you only, have I sinned." The smallest wrong thing we do—is done primarily against God. If we speak a rude or impatient word to a beggar—it strikes God's heart, and the sin is against Him. If we are unkind to a dumb beast—we sin against God. Our unholy thoughts, which we think harm no one—grieve God. Every sin is a personal offence to Him. We may injure others and do wrong and injustice to them—but the sin is really and always against God. It is the law of God that we break, no matter what evil thing we do; and in breaking His law—we have struck God in the face. We stand in such relations to God all the while—that every act, word, or thought of ours affects Him personally: either pleasing Him and meeting His approval or grieving Him and receiving His condemnation. (Devotional Hours with the Bible) Blameless (kept pure)(02135) zakah means meaning to clean, to be clean, to cleanse. It is found only 8x in the OT - Job 15:14 = "What is man, that he should be pure"; Job 25:4 = "how can he be clean who is born of woman?"; Ps. 51:4 = "blameless when You judge"; Ps. 73:13 = "Surely in vain I have kept my heart pure"; Ps. 119:9; Pr 20:9 = "who can say I have cleansed my heart"; Isa. 1:16 = "make yourselves clean"; Mic. 6:11 = "Can I justify wicked scales" TWOT -The term appears twice in Job (Job 15:14; Job 25:4), and both times Job's comforters are asking how a man can be pure in the sight of God. In each verse zākâ is parallel to ṣādaq "be righteous." A similar question appears in Proverbs 20:9 where the admission is made that no one has kept his heart pure and sinless. Those who walk in accord with God's word can live pure lives, however (Psalm 119:9). The psalmist also notes that at times the wicked appear to be happier and more prosperous than the one who keeps his heart pure (Psalm 73:13), but in the end the wicked are ruined. In Isaiah 1:16 God warns the people of Judah that they must wash and make themselves clean or face severe judgment. Twice the verb is used of God. In Psalm 51:4 David admits that God was "justified" when he judged David for his sin with Bathsheba. The interpretation of Micah 6:11 is difficult. Is God asking if he should "justify wicked scales" (NASB) or "acquit a man" (RSV, NIV) who uses dishonest scales? The thought seems to be that God will not "declare pure" such a sinner. Zakah - 8v - blameless(1), clean(1), cleansed(1), justify(1), keep his pure(1), kept my pure(1), make yourselves clean(1), pure(1). Job 15:14; Job 25:4; Ps. 51:4; Ps. 73:13; Ps. 119:9; Prov. 20:9; Isa. 1:16; Mic. 6:11 Hurting God - When we hurt another person, we hurt God. If I wrong you, I am also offending Him. If I steal from you, I am robbing Him. If I lie to you, I am lying to the One who is truth. If I take your life, I destroy what is precious to God. This truth is often forgotten in the lax moral environment of our culture. A top officer of a Japanese financial institution was in tears as he heaped blame on himself for his corporation’s collapse. We too may feel sorry when our actions inflict undeserved suffering on others. This is commendable. But when there is deliberate wrongdoing, a tearful apology is incomplete if God is left out of the confession. Until we see sin for what it is—rebellion against God—we have not come to grips with it. O Lord, return to me Your power That once by grace I knew; Forgive the sin that grieves Your heart, And help me to be true. —Anon. No sin is little, for it is against an infinitely holy God. Ezekiel speaks of the hurtful effect of sin on God writing "Then those of you who escape will remember Me among the nations to which they will be carried captive, how I have been hurt by their adulterous hearts which turned away from Me, and by their eyes, which played the harlot after their idols; and they will loathe themselves in their own sight for the evils which they have committed, for all their abominations. (Ezekiel 6:9+) THOUGHT - Dear Father, help us by Thy Spirit to loathe our sin and to grasp the eternal truth that our sin hurts You, so that we might allow this truth to serve as a preventative of willful transgressions against You. Amen. James Butler - CONFESSION Psalm 51:4 “Against thee, thee only, have I sinned, and done this evil in thy sight; that thou mightest be justified when thou speakest, and be clear when thou judgest.” (Psalm 51:4). This great confession of the sin of adultery and murder by David instructs us in some important truths spiritually that we need to know. David confessed four truths about his sin. FIRST—THE CHARACTER OF SIN “Against thee, thee only, have I sinned.” The worst thing about sin is that it is against God. Yes it is also against man. But our text means that the sin was chiefly against God not “only” against God. David like others (cp Joseph in Genesis 39:9) realized he had greatly dishonored God by his sin. In fact, the prophet Nathan told David. “by this deed thou hast given great occasion to the enemies of the Lord to blaspheme” (2 Samuel 12:13). David’s sin has forever stained Bathsheba and it ended the life of Uriah. David was a great sinner but the great curse of his sin was that it was against God. SECOND—THE CONDEMNATION OF SIN “I sinned.” Adultery and murder are sin. Our society is not so sure. Immorality is common in our society, and few condemn it. And abortion, which is nothing but murder, us accepted by most people. But the Bible condemns adultery and murder and puts them in the category of sin. Many things our society practices are wicked and sinful according to the Bible but not according to our society. THIRD—THE CONFESSION OF SIN “I sinned.” David did not try to excuse his sin or call it another name other than sin, he simply confessed he had sinned. Confession is what God tells us to do if we want pardon. “If we confess our sins, he is faithful and just to forgive us our sins” (1 John 1:9). We try everything but confession of sin and then wonder why God does not respond charitably. You get saved when you confess you are a sinner. No one gets saved by excuses or calling sin by another name. If you want God’s pardon confess your sin. FOURTH—THE COGNIZANCE OF SIN “In thy sight.” No one can hid their sin from God. He sees all. We may think that if we turn the lights out that God will not see, but he does. He sees out hearts and our minds and knows all about us (Psalm 139). David tried to conceal his sin and he may have concealed it from some men, but he did not hid it from God and God can make it public. FIFTH—THE CLEARING OF SIN “That thou mightest be justified when thou speakest and clear when thou judgest.” When God condemns sinful conduct and condemns the sinner, He is justified. Men would charge Him with guilt, but they are wrong. God is never to be condemned when he denounces sin or brings judgment for it. It is not a crime to punish crime. God is cleared of sin when He brings judgment on sin because sin is so evil. QUESTION - Why is every sin ultimately a sin against God? ANSWER - Sin often harms another person, but, ultimately, all sin is against God. The Bible contains many references to people admitting, "I have sinned against God" (Exodus 10:16; Joshua 7:20; Judges 10:10). Genesis 39:9 gives us a closer look at this. Joseph was being tempted to commit adultery with Potiphar’s wife. In resisting her, he said, "My master has withheld nothing from me except you, because you are his wife. How then could I do such a wicked thing and sin against God?" It is interesting that Joseph did not say that his sin would be against Potiphar. This isn’t to say that Potiphar would be unaffected. But Joseph’s greater loyalty was to God and His laws. It was God he did not want to offend. David said something similar after he had sinned with Bathsheba (2 Samuel 11). When confronted with his sin, David repented in great sorrow, saying to God, "Against You and You only have I sinned" (Psalm 51:4). He had clearly sinned against Bathsheba and her husband, too, but it was the violation of God’s law that grieved David the most. God hates sin because it is the antithesis of His nature and because it harms us or someone else. By sinning against God, David had also hurt other people. When someone commits a crime, the person who was harmed by the crime is not the one who punishes the criminal. Only the state can legally mete out punishment. It is the law that judges a person guilty or innocent, not the victim. It is the law that was violated. Regardless of the worthiness or innocence of the victim, all crimes are ultimately committed against the established law. If you rob your neighbor’s house, you have obviously wronged your neighbor, but it is not he who holds you accountable. It is the higher law you have violated. The state bears the responsibility to convict and punish you; your neighbor, although affected by your crime, defers to the state. In the same way, all moral law begins with God. Because we were created in the image of God, we have His moral law written within our hearts (Genesis 1:27). When Adam and Eve ate from the forbidden tree in the Garden of Eden, God said, “The man has now become like one of us, knowing good and evil” (Genesis 3:22). At that time, no written law had been given, as far as we know. Yet God had clearly communicated His will to Adam and Eve, and they knew that they had sinned and ran to hide from God (Genesis 3:10). Their shame after sinning was intuitive. We also know intuitively when we have sinned. Sin is a perversion of God’s perfect design. We all bear the very image of God Himself, and when we sin, we mar that likeness. We were created to be mirrors of the glory of God (Ephesians 2:10; 4:24; Hebrews 2:7). Sin is a big smudge on the mirror, and it diminishes the beauty and holiness we were designed to reflect. When we sin, we step outside the purpose for which we were created, thus violating God’s moral law, and we are accountable to Him for the trespass. Romans 3:23 says, "All have sinned and come short of the glory of God." Sin is anything that falls short of God’s plan. So, whether it harms us or someone else, every sin is ultimately against a holy God. GotQuestions.org Related Resource: How does sin separate us from God? | GotQuestions.org Psalm 51:5 Behold, I was brought forth in iniquity, And in sin my mother conceived me. BGT Psalm 50:7 ἰδοὺ γὰρ ἐν ἀνομίαις συνελήμφθην καὶ ἐν ἁμαρτίαις ἐκίσσησέν με ἡ μήτηρ μου LXE Psalm 51:5 For, behold, I was conceived in iniquities, and in sins did my mother conceive me. KJV Psalm 51:5 Behold, I was shapen in iniquity; and in sin did my mother conceive me. NET Psalm 51:5 Look, I was guilty of sin from birth, a sinner the moment my mother conceived me. CSB Psalm 51:5 Indeed, I was guilty when I was born; I was sinful when my mother conceived me. ESV Psalm 51:5 Behold, I was brought forth in iniquity, and in sin did my mother conceive me. NIV Psalm 51:5 Surely I was sinful at birth, sinful from the time my mother conceived me. NLT Psalm 51:5 For I was born a sinner-- yes, from the moment my mother conceived me. NRS Psalm 51:5 Indeed, I was born guilty, a sinner when my mother conceived me. NJB Psalm 51:5 remember, I was born guilty, a sinner from the moment of conception. NAB Psalm 51:7 True, I was born guilty, a sinner, even as my mother conceived me. YLT Psalm 51:5 Lo, in iniquity I have been brought forth, And in sin doth my mother conceive me. GWN Psalm 51:5 Indeed, I was born guilty. I was a sinner when my mother conceived me. BBE Psalm 51:5 Truly, I was formed in evil, and in sin did my mother give me birth. RSV Psalm 51:5 Behold, I was brought forth in iniquity, and in sin did my mother conceive me. NKJ Psalm 51:5 Behold, I was brought forth in iniquity, And in sin my mother conceived me. ASV Psalm 51:5 Behold, I was brought forth in iniquity; And in sin did my mother conceive me. DBY Psalm 51:5 Behold, in iniquity was I brought forth, and in sin did my mother conceive me. BHT Psalm 51:7 hën-Bü`äwôn HôläºlTî ûbüH뺆´ ye|Hémaºtnî ´immî NIRV Psalm 51:5 I know I've been a sinner ever since I was born. I've been a sinner ever since my mother became pregnant with me. RWB Psalm 51:5 Behold, I was shapen in iniquity; and in sin did my mother conceive me. WEB Psalm 51:5 Behold, I was shapen in iniquity; and in sin did my mother conceive me. shapen: Ps 58:3 Ge 5:3 8:21 Job 14:4 15:14-16 Joh 3:6 Ro 5:12 Eph 2:3 The Guilt and the Cleansing - Spurgeon A Mingled Strain - Spurgeon The Wordless Book - Spurgeon ORIGINAL SIN SINNERS FROM CONCEPTION In verses 5 through 9 David makes a plea for spiritual healing. First he sought forgiveness in Ps 51:1-4, and now in Ps 51:5-9 he wants to be made whole again. Let it be so in the innermost being in every soul who prays this psalm Lord God. Amen Behold (hinneh; Lxx - idou) - This interjection always calls one to pay special attention to what follows. It is as if David now sees sin as he has never seen sin before. I was brought forth in iniquity, And in sin my mother conceived me - Note that this is no diatribe against conception. Neither is David seeking to use this as an excuse. David's point is that from birth every human being has the innate propensity to commit sins. His crime was not some accidental misstep but was an outworking of his inherently warped heart, a heart that sprang forth from faulty stock that could ultimately be traced back to Adam. Paul explains how every person ever born obtained the "sin virus" writing "Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned." (Ro 5:12+) We see a similar statement in Psalm 58 "The wicked are estranged from the womb. These who speak lies go astray from birth." (Ps 58:3+). Bob Roe - David sinned because he was a sinner. Adam sinned to become a sinner, but everyone else sins because they are sinners. That is the natural fruit. That little "blossom" that you are just letting grow into a beautiful flower ends up a stinkweed before you know it because we are all born flawed. "And in sin my mother conceived me." That doesn't necessarily mean he was conceived out of wedlock, but in sin his mother brought him forth because she was a sinner. Like produces like. So babies have three strikes on them when they are born. They are born sinners. Doubt me? Who taught your child to bellow his lungs out in the middle of the night for "chow now?" You have had a horrible day with this little savage and daddy has had a rotten day at the office, but junior runs the house, all 18" of him. Now who taught him to be totally self-centered? When he gets to the point where he has a rational mind and can choose, what piece of cake does he choose; the small one, the lowest place? Hardly, he belts little sister in the face and grabs the biggest piece. You trained him to do that did you? No, that is his natural little self. There is another side to the coin though. Yes, I was born in iniquity and in sin my mother conceived me. I was born with a twisted, flawed and fallen nature, but there is an opposite, Jesus Christ. In exchange for my twisted nature I can have the nature of God. So the first thing David does is acknowledge he is lost. He could promise God all he wanted that he would never do it again, but he knows he can't. The next time temptation comes along, he may fall. So he tells God, "I can't solve my own problem." He can't move. He can't change jobs. He can't change wives. He can't change anything. Besides what is the problem with trying any of these things? The problem is that I go with them, and I am the problem. Remember the famous theologian Pogo, "We have met the enemy, and he is us." If I try to kid myself that I am not the problem, I can spend my whole life running around to different jobs, different locations, different environments, different wives, different husbands, whatever, but unfortunately the problem goes right with me. The day I face up to the fact that I am a twisted, flawed and fallen creature and that I am the problem, healing begins. John Brug comments that In this confession David also acknowledges original sin. CORRUPT ACTIONS FLOW FROM A CORRUPT NATURE. Like all of us, David had been conceived and born with a corrupt nature inherited from Adam (Ro 5:12). He had been born as an enemy of God, whose will was opposed to God. He had been born as a condemned sinner, worthy of damnation. Although David had been freed from the rule of his sinful nature, he had allowed it to regain control over him, and he had fallen into terrible sin. Though it was an extreme example, David’s sin was no fluke, no accident, no surprise. It was an expression of the corrupt nature that lurks within, even when it is covered with a veneer of decency. David realized that his need for forgiveness extended beyond forgiveness for a few gross sins, horrible as those may have been. He recognized a need for complete renewal. (The People's Bible) J R Miller…Another thought of his sin which David had, was that it was inborn. "Surely I was sinful at birth, sinful from the time my mother conceived me." He was not born holy. Sin is not altogether a habit which one acquires through years of living. It is not a result of bad education. It is not a little soiling of one's nature from the outside, by contact with an evil world. Sin is in the heart—and was born with us (Devotional Hours with the Bible) Spurgeon… Behold, I was shapen in iniquity. He is thunderstruck at the discovery of his inbred sin, and proceeds to set it forth. This was not intended to justify himself, but it rather meant to complete the confession. It is as if he said, not only have I sinned this once, but I am in my very nature a sinner. The fountain of my life is polluted as well as its streams. My birth tendencies are out of the square of equity; I naturally lean to forbidden things. Mine is a constitutional disease, rendering my very person obnoxious to thy wrath. And in sin did my mother conceive me. He goes back to the earliest moment of his being, not to traduce his mother, but to acknowledge the deep tap roots of his sin. It is a wicked wresting of Scripture to deny that original sin and natural depravity are here taught. Surely men who cavil at this doctrine have need to be taught of the Holy Spirit what be the first principles of the faith. David's mother was the Lord's handmaid, he was born in chaste wedlock, of a good father, and he was himself, "the man after God's own heart;" and yet his nature was as fallen as that of any other son of Adam, and there only needed the occasion for the manifesting of that sad fact. In our shaping we were put out of shape, and when we were conceived our nature conceived sin. Alas, for poor humanity! Those who will may cry it up, but he is most blessed who in his own soul has learned to lament his lost estate. Behold (02009) hinneh an interjection meaning behold, look, now; if. "It is used often and expresses strong feelings, surprise, hope, expectation, certainty, thus giving vividness depending on its surrounding context." (Baker) Hinneh generally directs our mind to the text, imploring the reader to give it special attention. In short, the Spirit is trying to arrest our attention! And so hinneh is used as an exclamation of vivid immediacy (e.g., read Ge 6:13)! Hinneh is a marker used to enliven a narrative, to express a change a scene, to emphasize an idea, to call attention to a detail or an important fact or action that follows (Isa 65:17, Ge 17:20, 41:17).
Salmos 51
Barnes adds that "The word “for” does not imply that he referred to his willingness to confess his sins as an act of merit, but it indicates a state of mind which was necessary to forgiveness, and without which he could not hope for pardon." THOUGHT- When I sin, do I truly comprehend the greatness of my sin against God and thus the greatest of my need to be forgiven by God? I think far too often this truth does not cross my mind, to my great shame!
Salmos 51
Barnes - God saw what he had done; and David knew, or might have known, that the eye of God was upon him in his wickedness. It was to him then a great aggravation of his sin that he had dared to commit it when he knew that God saw everything. The presence of a child—or even of an idiot—would restrain men from many acts of sin which they would venture to commit if alone; how much more should the fact that God is always present, and always sees all that is done, restrain us from open and from secret transgression. In Isaiah God speaking to His chosen people refers to them as "A people who continually provoke Me to My face, Offering sacrifices in gardens and burning incense on bricks" (Is 65:3) So that (term of purpose or result) You are justified when You speak - So that means for the purpose; this confession is for the purpose that as NLT paraphrases it "You will be proved right in what you say, and Your judgment against me is just." When you speak refers to God’s word of condemnation against his sin delivered through Nathan (cf. 2Sa 12:7-12). Barnes on You are justified when You speak - NLT = "You will be proved right in what you say" That thy character might be vindicated in all that thou hast said;—in the law which thou hast revealed; in the condemnation of the sin in that law; and in the punishment which thou mayest appoint. That is, he acknowledged his guilt. He did not seek to apologize for it, or to vindicate it. God was right, and he was wrong. The sin deserved all that God in his law had declared it to deserve; it deserved all that God by any sentence which he might pass upon him would declare it to deserve. The sin was so aggravated that any sentence which God might pronounce would not be beyond the measure of its ill-desert. (This verse is quoted in Romans 3:4, upon which Barnes comments) That thou might be regarded as just or right, or, that it may appear that God is not unjust. This does not mean that David had sinned against God for the purpose of justifying him, but that he now clearly saw that his sin had been so directly against him, and so aggravated, that God was right in his sentence of condemnation. (Psalm 51 Commentary) And blameless (zakah) when You judge (shaphat) - NET - "you are right when you condemn me." NLT - "your judgment against me is just." David in a sense "exonerates" God (as if he needed to be exonerated!) In Psalm 19:9 David says "The judgments (mishpat/mispat from shaphat) of the LORD are true; they are righteous altogether."
Salmos 51
Barnes explains this as follows…God only can enable me to understand what is truly wise. This wisdom, this cleansing, this knowledge of the way in which a guilty man can be restored to favor, can be imparted only by God; and “You will do it.” There is here, therefore, at the same time a recognition of the truth that this “must” come from God, and an act of faith, or a strong assurance that God “would” impart this. Desire (02654) (chaphets) originally meant “to bend” (cp Job 40:17) and hence “incline to” and then to “take pleasure in.” The basic idea is feel great favor towards something. The Septuagint (Lxx) translates chaphets with the Greek word agapao which means to love, expressing the purest, noblest form of love, a love which springs from an apprehension of the preciousness of an object. Truth (0571) ('emeth from aman = conveys the idea of certainty) means that which is true, certain, sure, which conforms to reality, and is so certain not to be false. It can convey the idea of faithfulness (Neh 7:2). The Septuagint (Lxx) translates 'emeth with the Greek word aletheia [word study] which describes the quality of being in accord with what is true, truthfulness, dependability, uprightness in thought and deed Innermost (02910) (tuchah) describes an object covered over, hidden, or concealed. The Septuagint (Lxx) translates tuchah with the Greek word adelos meaning not manifest, unseen Hidden part (05640) (catham) means that which is concealed (cp Da 12:4, Da 12:9), that which is secret (Da 8:26) The Septuagint (Lxx) translates catham with the Greek word kruphios meaning hidden or secret (Mt 6:18). Tuchôth is a feminine plural noun from tûach (HED #3012), meaning "most inward parts" or "secrecy." The two OT passages in which this word occurs both speak of the inward part of a person as a place or seat of wisdom or truth (Ps. 51:6; Job 38:36). Its occurrence in each passage cannot be understood as a reference to the physical inner organs of a person; rather, this word speaks of the center of a person's life. (Complete Biblical Library) Know (03045)(yada) does not mean simply to have knowledge of something. To know by experiencing. Describes an intimate knowing (used of a man knowing a woman). Wisdom (02451) (chokmah) is the ability to see something from God’s viewpoint. It is is not just theoretical knowledge but shows itself practical in a proper discernment between good and evil or right and wrong. The Septuagint (Lxx) translates catham with the Greek word sophia meaning is the ability to judge correctly and to follow the best course of action, based on knowledge and understanding. Sophia emphasizes understanding of ultimate things—such as life and death, God and man, righteousness and sin, heaven and hell, eternity and time. Wisdom is the know how to apply God's truth to our life. Wisdom is proper use of knowledge in daily living. Wisdom is the ability to judge correctly and follow the best course of action. Wisdom is application of knowledge. Wisdom is the ability to respond correctly to life's situations. Knowledge is the mental possession of powers of perceiving objects, wisdom is the power of right reasoning concerning them and forming right decisions accordingly. Wisdom is the ability to judge correctly and to follow the best course of action, based on knowledge and understanding. We Can't Fool God Behold, You desire truth in the inward parts. — Psalm 51:6 Today's Scripture: Matthew 23:13-28 What sin did Jesus condemn more than any other sin? Hypocrisy—especially the flagrant, self-congratulatory kind practiced by the religious leaders of His day. Religious hypocrites are unspiritual shams. They are trying to gain a reputation for spirituality by playing the role of God-lovers intent on obeying His law. They are unholy fakes who try to fool people—but they can’t fool God. In a convocation address, Luther Smith, a professor at Emory University’s Candler School of Theology, warned against the danger of “faking it”—pretending to be something we are not. He mentioned that he had seen a bumper sticker that read, “Jesus is coming. Look busy.” Although we may look busy, we can’t fool God about our faith, our character, or our service. Like the Pharisees, whom Jesus denounced (Mt. 23:13-28), we may appear to be sincerely religious. But the Lord knows if our profession is merely a facade without saving trust or genuine devotion. Are you a churchgoing hypocrite, depending on your own good works to gain entrance into heaven? Or are you trusting God’s grace and relying on Christ? You can’t fool God. It’s not enough to look busy. By: Vernon Grounds God sees our ways and knows our hearts, From Him we cannot hide; External righteousness can't save, For He knows what's inside. —Sper A hypocrite is a person who is not himself on Sunday. Plausible Deniability - Answering media charges of scandal and impropriety, the guilty politician responded with the plea, “I have no recollection of those events.” It was yet another attempt of a public figure to apply a strategy called “plausible deniability.” This is when individuals try to create a personal safety net for themselves by seeking to convince others that they had no knowledge of the events in question. Someone else gets blamed and becomes the scapegoat for the guilty person’s wrongs. Sometimes Christians have their own kind of plausible deniability. We claim ignorance of our wrong behavior, rationalize, or blame others—but God knows the truth. The Bible tells us: “Man looks at the outward appearance, but the Lord looks at the heart” (1Sa 16:7). This is true whether the heart is pure or if it’s a corrupt heart robed in false claims of innocence. We may fool others who see us only on the outside, but God sees the reality of our hearts—whether good or bad. Dear Lord, be merciful to me; My sin has grieved Your heart; And strengthen my resolve, O Lord, From evil to depart. —D. De Haan We may successfully fool others, but God knows our hearts Honest With God - The editors of the newspaper admitted they had not reported the facts accurately. In a correction, they cleared the name of a person they had linked to a criminal case. Truth is as basic to life as it is to news reporting. Without it, there is moral confusion. Without truth, good things are called bad, and bad things good. Without truth, criminals receive credit for being honorable, and honorable persons are treated as criminals. It shouldn’t be any surprise, therefore, that God wants us to be truthful. And it shouldn’t be a surprise that the Lord was pleased with David when he confessed his adultery, his conspiracy to kill, and his coverup. It was right for David to tell the truth—to call wrong “wrong.” Only then could he be rightly concerned about how his sin had reflected on the name and reputation of God. Don't hide your sin and cover up, Pretending that there's nothing wrong; Instead, confess it and repent And God will fill your heart with song. —Sper We have to face our sins before we can put them behind us. We Can't Fool God - What sin did Jesus condemn more than any other sin? Hypocrisy—especially the flagrant, self-congratulatory kind practiced by the religious leaders of His day. Religious hypocrites are unspiritual shams. They are trying to gain a reputation for spirituality by playing the role of God-lovers intent on obeying His law. They are unholy fakes who try to fool people—but they can’t fool God. In a convocation address, Luther Smith, a professor at Emory University’s Candler School of Theology, warned against the danger of “faking it”—pretending to be something we are not. He mentioned that he had seen a bumper sticker that read, “Jesus is coming. Look busy.” Although we may look busy, we can’t fool God about our faith, our character, or our service. Like the Pharisees, whom Jesus denounced (Mt. 23:13-28), we may appear to be sincerely religious. But the Lord knows if our profession is merely a facade without saving trust or genuine devotion. God sees our ways and knows our hearts, From Him we cannot hide; External righteousness can't save, For He knows what's inside. —Sper A hypocrite is a person who is not himself on Sunday. Psalm 51:7 Purify me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow. BGT Psalm 50:9 ῥαντιεῖς με ὑσσώπῳ καὶ καθαρισθήσομαι πλυνεῖς με καὶ ὑπὲρ χιόνα λευκανθήσομαι LXE Psalm 51:7 Thou shalt sprinkle me with hyssop, and I shall be purified: thou shalt wash me, and I shall be made whiter than snow. KJV Psalm 51:7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. NET Psalm 51:7 Sprinkle me with water and I will be pure; wash me and I will be whiter than snow. CSB Psalm 51:7 Purify me with hyssop, and I will be clean; wash me, and I will be whiter than snow. ESV Psalm 51:7 Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. NIV Psalm 51:7 Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow. NLT Psalm 51:7 Purify me from my sins, and I will be clean; wash me, and I will be whiter than snow. NRS Psalm 51:7 Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. NJB Psalm 51:7 Purify me with hyssop till I am clean, wash me till I am whiter than snow. NAB Psalm 51:9 Cleanse me with hyssop, that I may be pure; wash me, make me whiter than snow. YLT Psalm 51:7 Thou cleansest me with hyssop and I am clean, Washest me, and than snow I am whiter. GWN Psalm 51:7 Purify me from sin with hyssop, and I will be clean. Wash me, and I will be whiter than snow. BBE Psalm 51:7 Make me free from sin with hyssop: let me be washed whiter than snow. RSV Psalm 51:7 Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. NKJ Psalm 51:7 Purge me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow. ASV Psalm 51:7 Purify me with hyssop, and I shall be clean: Wash me, and I shall be whiter than snow. DBY Psalm 51:7 Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. BHT Psalm 51:9 TüHa††ü´ëºnî bü´ëzôb wü´e†här TükaBBüsëºnî ûmiššeºleg ´alBîn NIRV Psalm 51:7 Make me pure by sprinkling me with hyssop plant. Then I will be clean. Wash me. Then I will be whiter than snow. RWB Psalm 51:7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. WEB Psalm 51:7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. Purge: Lev 14:4-7,49-52 Nu 19:18-20 Heb 9:19 and: Heb 9:13,14 1Jn 1:7 Rev 1:5 whiter: Isa 1:18 Eph 5:26,27 Rev 7:13,14 Related Passages: Exodus 12:22 “You shall take a bunch of hyssop and dip it in the blood which is in the basin, and apply some of the blood that is in the basin to the lintel and the two doorposts; and none of you shall go outside the door of his house until morning. Leviticus 14:4-6 then the priest shall give orders to take two live clean birds and cedar wood and a scarlet string and hyssop for the one who is to be cleansed. 5“The priest shall also give orders to slay the one bird in an earthenware vessel over running water. 6“As for the live bird, he shall take it together with the cedar wood and the scarlet string and the hyssop, and shall dip them and the live bird in the blood of the bird that was slain over the running water. Numbers 19:18 ‘A clean person shall take hyssop and dip it in the water, and sprinkle it on the tent and on all the furnishings and on the persons who were there, and on the one who touched the bone or the one slain or the one dying naturally or the grave. Purify me with hyssop, and I shall be clean - Hyssop was employed like a brush in various purification ceremonies in the Old Testament Bob Roe - He pleads with God to cleanse him. He uses an interesting term with hyssop. Hyssop was the little bush they used to dip in the blood and sprinkle things in the ceremony of cleansing. One of the things they would sprinkle was a cleansed leper. Once the leprosy had been dealt with and was no longer infectious, the leper could go to a priest and go through a ceremonial cleansing. The priest would dip the hyssop in blood and sprinkle him with blood seven times. It was symbolic that he was clean before God. Scarred, yes. He may have the leper's complete whiteness. He may have lost fingers, but he was clean before God. David compared to the purity of God sees himself kind of as a leper, but he knows even a scarred leper when he is clean is accepted. A cleansed leper would still be a scarred person. A cleansed David is still a scarred person, and he sees himself as a leper here. Purify me with hyssop - This picture suggests that David is alluding to the OT practice describing the law dealing with the cleansing of lepers. Moses records this ritual in Leviticus 14… Then the LORD spoke to Moses, saying, 2 "This shall be the law of the leper in the day of his cleansing. Now he shall be brought to the priest, 3 and the priest shall go out to the outside of the camp. Thus the priest shall look, and if the infection of leprosy has been healed in the leper, 4 then the priest shall give orders to take two live clean birds and cedar wood and a scarlet string and hyssop for the one who is to be cleansed. 5 The priest shall also give orders to slay the one bird in an earthenware vessel over running water. 6 As for the live bird, he shall take it, together with the cedar wood and the scarlet string and the hyssop, and shall dip them and the live bird in the blood of the bird that was slain over the running water. 7 He shall then sprinkle seven times the one who is to be cleansed from the leprosy, and shall pronounce him clean, and shall let the live bird go free over the open field. 8 The one to be cleansed shall then wash (kabac) his clothes and shave off all his hair, and bathe in water and be clean. Now afterward, he may enter the camp, but he shall stay outside his tent for seven days. (Lev 14:1-8) Brug comments: The application of blood with hyssop symbolized the cleansing that David received in reality by the application of the blood of Christ to him before the throne of God. (The People's Bible) David may also have been alluding to the OT practice of purification of anyone who had touched a dead body Also, anyone who in the open field touches one who has been slain with a sword or who has died naturally, or a human bone or a grave, shall be unclean for seven days. ‘Then for the unclean person they shall take some of the ashes of the burnt purification from sin and flowing water shall be added to them in a vessel. ‘A clean person shall take hyssop and dip it in the water, and sprinkle it on the tent and on all the furnishings and on the persons who were there, and on the one who touched the bone or the one slain or the one dying naturally or the grave. ‘Then the clean person shall sprinkle on the unclean on the third day and on the seventh day; and on the seventh day he shall purify him from uncleanness, and he shall wash his clothes and bathe himself in water and shall be clean by evening. (Nu 19:16-19) Note that the effect of hyssop on the leper and the one who had touched a dead body was that both were considered clean thereafter. This is the sum and substance of what David so deeply desired from God. And while he may not have fully understood it, these OT rituals were pale pictures of the purifying power of the blood of Christ (Col 2:16, 17-note), Who would one day come from the line of David (Mt 1:1) and provide the once for all sacrifice (Heb 9:28-note, Heb 10:10-note). We see this concept that OT sins like those of David (which otherwise warranted his death) were atoned for on Calvary. It was as if David received cleansing on credit, with Christ's blood ultimately paying the bill. (see Ro 3:25-note, Heb 9:15-note) David Jeremiah commenting on hyssop notes that…Purity, as we know, was a crucial issue to the Jews. The law required that when a person came into contact with a corpse, he had to be ceremoniously cleansed with hyssop. David is thinking of Uriah. He has been dealing in death, and he must be cleaned to satisfy the fullest demands of the law. (Slaying the Giants in Your Life) Chuck Smith…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." (Chuck Smith) Barrick adds that…Hyssop was a small plant that grew in rocky crevices in Palestine. Perhaps the Syrian marjoram (Origanum syriacum), a fragrant grey-leaved wiry-stemmed herb, 7-12 inches high, with small white flowers. The plant was employed like a brush in various purification ceremonies in the Old Testament: Exodus 12:22, Leviticus 14:4-6, Numbers 19:18. (Ps 51 Notes) J R Miller…"Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow." In certain ancient ceremonies, the blood was sprinkled with a hyssop branch. We may not be able to read into this prayer all the New Testament teaching about Christ's sacrifice, and yet the idea is certainly present, and for us means cleansing of Christ's blood. (Devotional Hours with the Bible) Charles Horne comments that… He therefore petitions, in this verse, for the purification which comes from God only, through the one great propitiatory sacrifice, by the Holy Spirit; and which was foreshown under the law, by the ceremony of sprinkling the unclean person with a bunch of hyssop, dipped in the "water of separation." This rite is described, Nu 19 and explained, Heb 9:13,14. "If the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifies to the purifying of the flesh ; how much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God." From the latter part of the verse (whiter than snow) we learn, that, by grace and mercy, the pardoned penitent is arrayed in garments no less pure and splendid than those of innocence itself. (Psalm 51 Commentary) Purify and wash are both in the imperfect mood expresses an action, process or condition which is incomplete. The imperfect adds colour and movement by suggesting the "process" preliminary to its completion. J N Darby comments regarding purify me…There is the blessed consciousness, that, when the Lord washes us, we are clean every whit, whiter than snow. A blessed thought to be clean before His eyes: how little believed, because men do not believe in His washing! (Practical Reflections on the Psalms - Book 2) Wash me, and I shall be whiter than snow. - It is interesting that although snow is wonderfully white, at the center of each snowflake is a grain of dirt. David desires to be whiter than a snowflake! Whiteness symbolizes moral purity that results from divine forgiveness (Isa 1:18+). Kidner sees these words of David as "a flash of realization that with God there are no half-measures (Ed: That is, snow is about as white as one can achieve but David wants cleansing that surpasses that whiteness!) (Borrow Psalms 1-72 : an introduction and commentary) Spurgeon…None but thyself can whiten me, but thou canst in grace outdo nature itself in its purest state. Snow soon gathers smoke and dust, it melts and disappears; thou canst give me an enduring purity. Though snow is white below as well as on the outer surface, thou canst work the like inward purity in me, and make me so clean that only an hyperbole can set forth my immaculate condition. Lord, do this; my faith believes thou wilt, and well she knows thou canst. Scarcely does Holy Scripture contain a verse more full of faith than this. Considering the nature of the sin, and the deep sense the psalmist had of it, it is a glorious faith to be able to see in the blood sufficient, nay, all sufficient merit entirely to purge it away. Considering also the deep natural inbred corruption which David saw and experienced within, it is a miracle of faith that he could rejoice in the hope of perfect purity in his inward parts. Yet, be it added, the faith is no more than the word warrants, than the blood of atonement encourages, than the promise of God deserves. O that some reader may take heart, even now while smarting under sin, to do the Lord the honour to rely thus confidently on the finished sacrifice of Calvary and the infinite mercy there revealed. (Psalm 51 - Verse 7 - Treasury of David)
Salmos 51:1-9
Barnes writes… The word rendered thoroughly is a verb, either in the infinitive or imperative mood, and suggests the idea of multiplying or increasing. The reference is to that which might need constant or repeated washings in order to remove a stain. The word is used, however, adverbially to denote intensity, or thoroughness. (Psalm 51 Commentary) Spurgeon “Wash me thoroughly.” It is not enough to blot out the sin; his person is defiled, and he fain would be purified. He would have God himself cleanse him, for none but he could do it effectually. The washing must be thorough, it must be repeated, therefore he cries, “Multiply to wash me.” The dye is in itself immovable, and I, the sinner, have lain long in it, till the crimson is ingrained: but, Lord, wash, and wash, and wash again, till the last stain is gone, and not a trace of my defilement is left. The hypocrite is content if his garments be washed; but the true suppliant cries, “wash me.” The careless soul is content with a nominal cleansing, but the truly-awakened conscience desires a real and practical washing, and that of a most complete and efficient kind. (Psalm 51 - Verse 2 - Treasury of David) Adam Clarke "Wash me again and again,—cause my washings to be multiplied." My stain is deep; ordinary purgation will not be sufficient. Mattoon comments wash me thoroughly is literally… "Multiply to wash me." The word rendered "thoroughly" is from the Hebrew word rabah. It is a verb, either in the infinitive or imperative mood, and suggests the idea of "multiplying" or "increasing." The reference is to that which might need constant or repeated washing in order to remove a stain. This verb indicates intensity or thoroughness. The washing must be thorough, it must be repeated, therefore David basically cries, "Multiply to wash me! The dye is in itself immovable, and I, the sinner, have lain long in it, till the crimson stain is ingrained, but Lord, wash, and wash, and wash again, till the last stain is gone, and not a trace of my defilement is left. CROOKED, PERVERTED BEHAVIOR Iniquity (05771) ('avon) from 'avah = to bend, twist, distort) describes a twisting of the standard or deviation from it.
Salmos 51:1-9
Barnes explains that David's call for cleansing is a plea to… Remove it entirely. Make me wholly pure. In what manner he hoped that this would be done is shown in the following portions of the psalm. It was (a) by forgiveness of the past, Ps 51:9,10 (b) by making the heart pure and holy through the renewing and sanctifying influences of the Holy Spirit, Ps 51:10, 11. (Psalm 51 Commentary) Cleanse (same verb in Ps 51:7) (02891) (taher) means to make pure and is found most often in Leviticus where it describes ritual cleansing of either things or persons (Lev 14:48, 16:19, 22:7). Taher - 79x in the OT - Gen 35:2; Lev 11:32; 12:7f; 13:6, 13, 17, 23, 28, 34, 37, 58f; 14:4, 7ff, 11, 14, 17, 18, 19, 20, 25, 28f, 31, 48, 53; 15:13, 28; 16:19, 30; 17:15; 22:4, 7; Num 8:6f, 15, 21; 19:12, 19; 31:23f; Josh 22:17; 2 Kgs 5:10, 12, 13, 14; 2 Chr 29:15f, 18; 30:18; 34:3, 5, 8; Ezra 6:20; Neh 12:30; 13:9, 22, 30; Job 4:17; 37:21; Ps 51:2, 7; Pr 20:9; Isa 66:17; Jer 13:27; 33:8; Ezek 22:24; 24:13; 36:25, 33; 37:23; 39:12, 14, 16; 43:26; Mal 3:3. In the NAS taher is translated 5), cleanse(15), cleansed(19), cleansing(1), cleared(1), pronounce him clean(6), pronounce the clean(1), pronounce clean(2), pronounces him clean(1), pronouncing it clean(1), pure(2), purge(1), purged(2), purified(5), purifier(1), purify(5), purifying(1), remain(1), unclean*(1). The Septuagint (Lxx) uses the verb katharizo (word study) in this verse for the Hebrew verb taher.. Katharizo is from katharos = pure, clean, without stain or spot and gives us our English words catharsis (emotional or physical purging), cathartic (substance used to induce a purging) and Cathar (member of a medieval sect which sought the purging of evil from its members). Katharizo means to make clean by taking away an undesirable part. To cleanse from filth or impurity. Figuratively katharizo refers to cleansing from ritual contamination or impurity as in (Acts 10:15). In a similar sense katharizo is used of cleansing lepers from ceremonial uncleanness (Mt 8:2-3, et al) Another figurative use in 1John 1:9 (cf James 4:8, Hebrews 10:2) describes the purifying or cleansing from sin and a guilty conscience thus making one acceptable to God and reestablishing fellowship. To cause to become clean as from physical stains and dirt (Mt 23:25). This word group conveys the idea of physical, religious, and moral cleanness or purity in such senses as clean, free from stains or shame, and free from adulteration. J R Miller… "Cleanse me from my sin." It is the language used of cleansing lepers. The word "wash" refers to garments and surface stains, and the word "cleanse" refers to sin as a disease, a leprosy in the soul. This prayer, therefore, is for the cleansing of the very nature. (Devotional Hours with the Bible) Sin (02403) (chatta) comes from a root which has the basic meaning of to miss or to be mistaken, although some have argued against this derivation. While one of the most common definitions of sin is missing the mark or a failure to live up to God's standard of righteousness (what is "right" before Him and in our interactions with others). The one caveat to this definition is that it fails to take into account that when the mark is missed, something is hit! Stated another way, sin is anything that is contrary to what the Word of God instructs, commands or forbids. found in 1Jn 5:17, “All unrighteousness is sin.” The Septuagint (Lxx) translates chatta with the Greek word hamartia (word study), which literally conveys the sense of missing the mark as when hunting with a bow and arrow (in Homer some hundred times of a warrior hurling his spear but missing his foe). Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Vine writes that… The basic nuance of this word is “sin” conceived as missing the road or mark (155 times). Chatta can refer to an offense against a man (Ge 31:36). Wiersbe sums up David's the ways of asking for forgiveness… Blot out refers to paying a debt. Wash indicates that sin defiles the entire person. Cleanse means the sinner is like a leper, in need of total healing. Before you yield to temptation, remember how it damaged David. Count the high cost of committing sin, and you will be less inclined to do it. (Psalm 51:1,2) APPLICATION: CONFRONTATION CONVICTION CONFESSION CONTRITION R C
Salmos 51:1-9
Barnes adds that… The word “for” does not imply that he referred to his willingness to confess his sins as an act of merit, but it indicates a state of mind which was necessary to forgiveness, and without which he could not hope for pardon. (Psalm 51 Commentary) When I sin, do I truly comprehend the greatness of my sin against God and thus the greatest of my need to be forgiven by God? I think far too often this truth does not cross my mind, to my great shame! Wiersbe is correct when he says… If we really understood what sin is and what sin does, it would keep us from deliberately sinning against God. But we don't see sin the way He does. Charles Horne comments that… The penitent's second plea for mercy is, that he doth not deny, excuse, or palliate his fault, but confesses it openly and honestly, with all its aggravations, truly alleging that it haunts him night and day, causing his conscience incessantly to reproach him with his base ingratitude to a good and gracious Father. (Psalm 51 Commentary) Jameison rightly reminds us that… Conviction precedes forgiveness; and, as a gift of God, is a plea for it (2Sa 12:13; Ps 32:5; 1Jn 1:9). I know my transgressions - The Hebrew word "yada" speaks of intimate knowledge. The Lxx uses ginosko in the present tense indicating that David continually knew about or was continually conscious of his rebellious acts against God. In other words, David had a continual awareness of his wanton rebellion against God during that dark time (estimated at from 6-9 months based on Bathsheba's pregnancy -2Sa 11:5, 12:14, 15) when he tried to keep his sins (adultery, murder, lying) secret! No wonder his body wasted away from the overwhelming sense of guilt (Ps 32:3, 4, Pr 28:13). I pray we who are under the New Covenant of grace will learn from David's sad example (1Co 10:6, 11, 12) and when we experience the heaviness of unconfessed sin against a righteous God Who is rightly angered at our sin, we will quickly bow low, humbling ourselves, rending our hearts not our garments, agreeing with God that our rebellion was against His perfect, priceless love, and radically turning from (repenting) the darkness of that sin and unto the light of His presence (communion and intimacy with the Almighty restored), all made possible by the mercy and grace won for us (and David) at Calvary (David looked forward toward the Cross). The Holman Christian Standard Bible (a very nice translation) has "I am conscious of my rebellion." Martin Luther has a pithy comment on this passage writing that… The difference between the true saints and the sham saints is this: the former see their transgressions and realize that they are not what they should be and want to be. Therefore they judge themselves and are not concerned about others. The others, however, do not perceive their own wickedness; they imagine they are as they should be. They always forget about themselves and sit in judgment on the wickedness of others. They pervert this psalm and say: “I perceive the sins of others, and the sins of others are always before me.” This is because they have their own sins on their back and a log in their eyes (Mt 7:3, 4, 5). (Luther's works, vol. 14 : Selected Psalms III) Martin Luther in another note writes… No one is able to desire forgiveness of sins unless he first acknowledges his sins. Man daily confesses his sins and longs for the remission of sins. Therefore, man acknowledges his sins. The minor premise is proved from the Psalm [51:8], “For I know my transgressions, and my sin is ever before me.” Explanation: I reply that this is revealed through the Word. The whole world is ignorant of the magnitude of its sin and does not want to hear about it, and yes, yes it rather punishes those who expose sins. Even if it recognizes, it still does not wish to acknowledge it. But he who confesses and believes is already justified. Men see sin, to be sure, but they do not want this to be sin. They do not want to believe that we still have sins. (Luther's works, vol. 34 : Career of the Reformer IV) My sin is ever before me - Literally "my sin [is] in front of me continually." Is this not our experience when we have overtly sinned and then try to carry on our daily life as if nothing had transpired? Martin Luther comments that David is saying "My sin plagues me, gives me no rest, no peace." Perowne adds that David is expressing "the deep sorrow for despite done to God's love and goodness" and "dreads… separation from God." Indeed, although we cannot lose our salvation, we nevertheless should dread even the momentary separation from the vital, vibrant, dynamic communion with God's Spirit, Who is quenched and grieved by our unconfessed sin, for sin that is allowed to "simmer" "kills" our relationship until that sin is personally owned and completely confessed. Adam Clarke A true, deep, and unsophisticated mark of a genuine penitent. Wherever he turns his face, he sees his sin, and through it the eye of an angry God. Before (neged from nagad = to place a matter high and conspicuous before a person) means prominently before so that it is conspicuous. God (through His prophet Nathan) used this same word neged to explain how conspicuous David's little secret would become… Indeed you did it secretly, but I will do this thing before (neged) all Israel, and under the sun.'" (2Sa 12:12) Imagine every time David looked at his new wife Bathsheba, it must have been a painful reminder of his sin of adultery. Thomas Brooks Godly sorrow is a LASTING sorrow, it is a durable sorrow. As long as a Christian continues sinning, he cannot but continue mourning. David's sins were always before him, Psalm 51:3, though his Absalom nor his Bathsheba were not ever before him. Godly sorrow will every day follow sin hard at heels. Look! as a wicked man, in respect of his desire and will to sin—would sin forever, if he should live forever; so I may say, if a godly man should live forever—he would sorrow forever. After Paul had been converted many years, some think fourteen, you shall find him a-mourning and lamenting over his sins, Romans 7. A sincere child will never cease mourning, until he ceases from offending an indulgent father. Though sin and godly sorrow were never born together—yet while a believer lives in this world, they must live together. And indeed holy joy and godly sorrow are in no way inconsistent, Psalm 2:11; yes, a godly man's eyes are always fullest of tears, when his heart is fullest of holy joy, etc. A man may go joying and mourning to his grave, yes, to heaven, at the same time. But now the sorrow, the grief of wicked men for sin, it is like a morning cloud, or the early dew, or the crackling of thorns under a pot, or a runner who quickly passes by, or a dream which soon vanishes, or like a tale which is told, etc., their sorrowful hearts and mournful eyes soon dry up together, as you may see in Esau, Ahab, Pharaoh, and Judas. But the streams of godly sorrow will last and run as long as sin hangs upon us, and dwells in us: 1Co 15:9, "I am the least of the apostles, that am not fit to be called an apostle, because I persecuted the church of God." Psalm 25:7, "Remember not the sins of my youth, nor my transgressions." David prays to the Lord, not only to forgive—but also to forget, both the sins of his youth and the sins of his age. David remembered all his faults, both of former and of later times. David was well in years when he defiled himself with Bathsheba; and this he remembers and mourns over, Psalm 51. (Evangelical Repentance)
Salmos 51:1-9
Barnes comments that… The state of mind here illustrated is that which occurs in every case of true penitence. It is not merely because that which has been done is a violation of human law; it is not that it brings us to poverty or disgrace; it is not that it exposes us to punishment on earth from a parent, a teacher, or civil ruler; it is not that it exposes us to punishment in the world to come:—it is that it is of itself, and apart from all other relations and consequences, an offence against God; a violation of his pure and holy law; a wrong done against him, and in his sight. Unless there is this feeling there can be no true penitence; and unless there is this feeling there can be no hope of pardon, for God forgives offences only as committed against himself; not as involving us in dangerous consequences, or as committed against our fellow-men. (Psalm 51 Commentary) J R Miller… Another of David's thoughts about his sin, was that it was against God alone. "Against you, you only, have I sinned." The smallest wrong thing we do—is done primarily against God. If we speak a rude or impatient word to a beggar—it strikes God's heart, and the sin is against Him. If we are unkind to a dumb beast—we sin against God. Our unholy thoughts, which we think harm no one—grieve God. Every sin is a personal offence to Him. We may injure others and do wrong and injustice to them—but the sin is really and always against God. It is the law of God that we break, no matter what evil thing we do; and in breaking His law—we have struck God in the face. We stand in such relations to God all the while—that every act, word, or thought of ours affects Him personally: either pleasing Him and meeting His approval or grieving Him and receiving His condemnation. (Devotional Hours with the Bible) And done what is evil in your sight -
Salmos 51:1-9
Barnes comments: It is a great aggravation of the guilt of the sinner, that his offence is committed in the very presence, and under the very eye, of God. God saw what he had done; and David knew, or might have known, that the eye of God was upon him in his wickedness. It was to him then a great aggravation of his sin that he had dared to commit it when he knew that God saw everything. The presence of a child—or even of an idiot—would restrain men from many acts of sin which they would venture to commit if alone; how much more should the fact that God is always present, and always sees all that is done, restrain us from open and from secret transgression. David's recognition of the ultimate "victim" of his sin is reminiscent of the story of the prodigal son… And the son said to him, 'Father, I have sinned against heaven and in your sight; I am no longer worthy to be called your son.' 22 "But the father said to his slaves, 'Quickly bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet; 23 and bring the fattened calf, kill it, and let us eat and be merry; 24 for this son of mine was dead, and has come to life again; he was lost, and has been found.' And they began to be merry. (Luke 15:21, 22, 23, 24) When David says "you only", which sounds somewhat exclusive, what is the idea he is conveying, because David clearly sinned against Bathsheba and Uriah? Even when a sin is perpetrated against someone else, the act is in the final analysis rebellion against God’s laws and instructions. (Leviticus 5:21). Thomas Brooks Godly sorrow is a mourning rather for sin—than for the trouble which sin brings; it is not so much for loss of goods, lands, wife, child, credit, name, etc.—but for that a holy God is offended, a righteous law violated, Christ dishonored, the Spirit grieved, and the gospel blemished, etc. Peter's sorrow was godly—but Judas' sorrow was worldly; Peter mourns over the evil of sin—but Judas mourns over the evil of punishment. David mourns over his sin, "Against you, you only have I sinned, and done this evil in your sight," Psalm 51:4. (Evangelical Repentance) When you speak… In this context the psalmist refers to God’s word of condemnation against his sin delivered through Nathan (cf. 2Sa 12:7-12). (NET Bible Notes). At the end of 2Samuel 11 after David had committed adultery and murder we read… When the time of mourning was over, David sent and brought her to his house and she became his wife; then she bore him a son. But the thing that David had done was evil in the sight of the LORD. (2Sa 11:27) Barnes commenting on "that You are justified when You speak" writes that… That thy character might be vindicated in all that thou hast said;—in the law which thou hast revealed; in the condemnation of the sin in that law; and in the punishment which thou mayest appoint. That is, he acknowledged his guilt. He did not seek to apologize for it, or to vindicate it. God was right, and he was wrong. The sin deserved all that God in his law had declared it to deserve; it deserved all that God by any sentence which he might pass upon him would declare it to deserve. The sin was so aggravated that any sentence which God might pronounce would not be beyond the measure of its ill-desert. (This verse is quoted in Romans 3:4, upon which Barnes comments) That thou might be regarded as just or right, or, that it may appear that God is not unjust. This does not mean that David had sinned against God for the purpose of justifying him, but that he now clearly saw that his sin had been so directly against him, and so aggravated, that God was right in his sentence of condemnation. (Psalm 51 Commentary) 0Blameless (zakah) means to be translucent, and figuratively means to be innocent. God was innocent in any judgment He might deem appropriate for David. Zakah - 8x in OT: Job15:14 25:4 Ps 51:4 Ps 73:13 Ps 119:9 Pr 20:9 Isa 1:16 Micah 6:1 Barnes explains blameless when You judge, noting that it refers to God's… words in relation to this offence… Remember that the psalm was written immediately after Nathan, at the command of God, had gone to reprove David for his crime. God, by the mouth of Nathan, had expressly condemned David for his crime. To this expression of condemnation David doubtless refers by the expression “in thy sayings;” see 2Sa 12:7-13. (Psalm 51 Commentary) Martin Luther… Wounds cannot be healed until they are revealed and sins cannot be forgiven until they are confessed. Spurgeon… That thou might be justified when thou speaks, and be clear when thou judges. He could not present any argument against divine justice, if it proceeded at once to condemn him and punish him for his crime. His own confession, and the judge's own witness of the whole transaction, places the transgression beyond all question or debate; the iniquity was indisputably committed, and was unquestionably a foul wrong, and therefore the course of justice was clear and beyond all controversy. (Psalm 51 Verse 4 - Treasury of David) ><>><>><> Hurting God - When we hurt another person, we hurt God. If I wrong you, I am also offending Him. If I steal from you, I am robbing Him. If I lie to you, I am lying to the One who is truth. If I take your life, I destroy what is precious to God. This truth is often forgotten in the lax moral environment of our culture. A top officer of a Japanese financial institution was in tears as he heaped blame on himself for his corporation’s collapse. We too may feel sorry when our actions inflict undeserved suffering on others. This is commendable. But when there is deliberate wrongdoing, a tearful apology is incomplete if God is left out of the confession. Until we see sin for what it is—rebellion against God—we have not come to grips with it. O Lord, return to me Your power That once by grace I knew; Forgive the sin that grieves Your heart, And help me to be true. —Anon. No sin is little, for it is against an infinitely holy God. ><>><>><> Ezekiel speaks of the hurtful effect of sin on God… Then those of you who escape will remember Me among the nations to which they will be carried captive, how I have been hurt by their adulterous hearts which turned away from Me, and by their eyes, which played the harlot after their idols; and they will loathe themselves in their own sight for the evils which they have committed, for all their abominations. (Ezekiel 6:9-see note) Dear Father, help us by Thy Spirit to loathe our sin and to grasp the eternal truth that our sin hurts You, so that we might allow this truth to serve as a preventative of willful transgressions against You. Amen. Psalm 51:5 Behold, I was brought forth in iniquity, And in sin my mother conceived me: Conceived: Ps 58:3 Ge 5:3 8:21 Job 14:4 15:14-16 Jn 3:6 Ro 5:12 Eph 2:3) ORIGINAL SIN: OUR CORRUPT NATURE Behold - This interjection always calls one to pay special attention to what follows. It is as if David now sees sin as he has never seen sin before. In sin my mother conceived me - Note that this is no diatribe against conception. Neither is David seeking to use this as an excuse. David's point is that from birth every human being has the innate propensity to commit sins. His crime was not some accidental misstep but was an outworking of his inherently warped heart, a heart that sprang forth from faulty stock that could ultimately be traced back to Adam. Paul explained it this way… Therefore, just as through one man (Adam) sin entered into the world, and death through sin (This is the "sin virus" which Adam passed on to every person ever born), and so death spread to all men, because all sinned (they commit individual acts of sin because they have inherited the "sin virus" from Adam) (Ro 5:12-note) We see a similar statement in Psalm 58… The wicked are estranged from the womb. These who speak lies go astray from birth. (Ps 58:3-note). John Brug comments that In this confession David also acknowledges original sin. CORRUPT ACTIONS FLOW FROM A CORRUPT NATURE. Like all of us, David had been conceived and born with a corrupt nature inherited from Adam (Ro 5:12). He had been born as an enemy of God, whose will was opposed to God. He had been born as a condemned sinner, worthy of damnation. Although David had been freed from the rule of his sinful nature, he had allowed it to regain control over him, and he had fallen into terrible sin. Though it was an extreme example, David’s sin was no fluke, no accident, no surprise. It was an expression of the corrupt nature that lurks within, even when it is covered with a veneer of decency. David realized that his need for forgiveness extended beyond forgiveness for a few gross sins, horrible as those may have been. He recognized a need for complete renewal. (The People's Bible) J R Miller… Another thought of his sin which David had, was that it was inborn. "Surely I was sinful at birth, sinful from the time my mother conceived me." He was not born holy. Sin is not altogether a habit which one acquires through years of living. It is not a result of bad education. It is not a little soiling of one's nature from the outside, by contact with an evil world. Sin is in the heart—and was born with us (Devotional Hours with the Bible) Spurgeon… Behold, I was shapen in iniquity. He is thunderstruck at the discovery of his inbred sin, and proceeds to set it forth. This was not intended to justify himself, but it rather meant to complete the confession. It is as if he said, not only have I sinned this once, but I am in my very nature a sinner. The fountain of my life is polluted as well as its streams. My birth tendencies are out of the square of equity; I naturally lean to forbidden things. Mine is a constitutional disease, rendering my very person obnoxious to thy wrath. And in sin did my mother conceive me. He goes back to the earliest moment of his being, not to traduce his mother, but to acknowledge the deep tap roots of his sin. It is a wicked wresting of Scripture to deny that original sin and natural depravity are here taught. Surely men who cavil at this doctrine have need to be taught of the Holy Spirit what be the first principles of the faith. David's mother was the Lord's handmaid, he was born in chaste wedlock, of a good father, and he was himself, "the man after God's own heart;" and yet his nature was as fallen as that of any other son of Adam, and there only needed the occasion for the manifesting of that sad fact. In our shaping we were put out of shape, and when we were conceived our nature conceived sin. Alas, for poor humanity! Those who will may cry it up, but he is most blessed who in his own soul has learned to lament his lost estate. (Psalm 51 - Verse 5 - Treasury of David) True Confessions - I love coconut. I always have! So, after an exhausting day in second grade, I found a bag of shredded coconut in the cupboard and devoured the whole thing. When my mother went into the kitchen later to bake—you guessed it, a coconut cake—I heard, “Who ate the coconut?!” I knew I was in trouble, but my escape plan was simple—a quick, easy lie: “Not me!” She continued her inquiry with my sisters, but after they denied it, we all heard the familiar words: “Wait till your Dad comes home!” My cover-up plan was doomed to failure, and later that evening I finally confessed. No one had to teach me to lie. As the psalmist David admits, “I was brought forth in iniquity” (Ps. 51:5). But in his sin David knew where to go—to the God of abundant mercy who will cleanse us from our sin (Ps. 51:1, 2). When we recognize the ongoing reality of sin in our lives, we are reminded of our ongoing need for the presence of God and the power of His Word to keep us safe and spiritually sane. He is waiting for us to confess our faults and embrace the forgiveness and cleansing that He readily offers. Out of my shameful failure and loss, Jesus, I come, Jesus, I come; Into the glorious gain of Thy cross, Jesus, I come to Thee. —Sleeper Own up to your sin and experience the joy of confession Psalm 51:6 Behold, You desire truth in the innermost being, And in the hidden part You will make me know wisdom: ( Behold: Ps 26:2 125:4 Ge 20:5,6 2Ki 20:3 1Ch 29:17 2Ch 31:20,21 Pr 2:21 Jer 5:3 Jn 4:23,24 2Co 1:12 Jas 4:8) innermost being: Ps 5:9 1Sa 16:7 Job 38:36 Lk 11:39 Ro 7:22) The hidden: Job 32:8 Jer 31:33 32:40 1Pe 3:4) Behold (02005) (hen) is an interjection demanding attention, "look!" "see!" here in the context of speaking directly to God. Net Bible Notes… The juxtaposition of two occurrences of “look” (Behold) in vv. 5–6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him. Amplified - Behold, You desire truth in the inner being; make me therefore to know wisdom in my inmost heart. Kidner observes that the Hebrew verbs are "A series of futures, not imperatives, begins with 6b (Heb. 8b; lit. ‘thou shalt teach me …’), to the end of 8. Coverdale’s version, in the Prayer Book, is almost alone in reproducing them as the affirmations which they are. (Psalms 1-72 Tyndale Old Testament Commentaries) Spurgeon…Behold. Here is the great matter for consideration. God desires not merely outward virtue, but inward purity, and the penitent's sense of sin is greatly deepened as with astonishment he discovers this truth, and how far he is from satisfying the divine demand. The second "Behold" is fitly set over against the first; how great the gulf which yawns between them! Thou desirest truth in the inward parts. Reality, sincerity, true holiness, heart fidelity, these are the demands of God. He cares not for the pretence of purity, he looks to the mind, heart, and soul. Always has the Holy One of Israel estimated men by their inner nature, and not by their outward professions; to him the inward is as visible as the outward, and he rightly judges that the essential character of an action lies in the motive of him who works it. (Psalm - 51 - Verse 6 - Treasury of David)
Salmos 51:1-9
Barnes explains this as follows…God only can enable me to understand what is truly wise. This wisdom, this cleansing, this knowledge of the way in which a guilty man can be restored to favor, can be imparted only by God; and “You will do it.” There is here, therefore, at the same time a recognition of the truth that this “must” come from God, and an act of faith, or a strong assurance that God “would” impart this. (Psalm 51 Commentary) Plausible Deniability - Answering media charges of scandal and impropriety, the guilty politician responded with the plea, “I have no recollection of those events.” It was yet another attempt of a public figure to apply a strategy called “plausible deniability.” This is when individuals try to create a personal safety net for themselves by seeking to convince others that they had no knowledge of the events in question. Someone else gets blamed and becomes the scapegoat for the guilty person’s wrongs. Sometimes Christians have their own kind of plausible deniability. We claim ignorance of our wrong behavior, rationalize, or blame others—but God knows the truth. The Bible tells us: “Man looks at the outward appearance, but the Lord looks at the heart” (1Sa 16:7). This is true whether the heart is pure or if it’s a corrupt heart robed in false claims of innocence. We may fool others who see us only on the outside, but God sees the reality of our hearts—whether good or bad. Dear Lord, be merciful to me; My sin has grieved Your heart; And strengthen my resolve, O Lord, From evil to depart. —D. De Haan We may successfully fool others, but God knows our hearts Honest With God - The editors of the newspaper admitted they had not reported the facts accurately. In a correction, they cleared the name of a person they had linked to a criminal case. Truth is as basic to life as it is to news reporting. Without it, there is moral confusion. Without truth, good things are called bad, and bad things good. Without truth, criminals receive credit for being honorable, and honorable persons are treated as criminals. It shouldn’t be any surprise, therefore, that God wants us to be truthful. And it shouldn’t be a surprise that the Lord was pleased with David when he confessed his adultery, his conspiracy to kill, and his coverup. It was right for David to tell the truth—to call wrong “wrong.” Only then could he be rightly concerned about how his sin had reflected on the name and reputation of God. Don't hide your sin and cover up, Pretending that there's nothing wrong; Instead, confess it and repent And God will fill your heart with song. —Sper We have to face our sins before we can put them behind us. ><>><>><> We Can't Fool God - What sin did Jesus condemn more than any other sin? Hypocrisy—especially the flagrant, self-congratulatory kind practiced by the religious leaders of His day. Religious hypocrites are unspiritual shams. They are trying to gain a reputation for spirituality by playing the role of God-lovers intent on obeying His law. They are unholy fakes who try to fool people—but they can’t fool God. In a convocation address, Luther Smith, a professor at Emory University’s Candler School of Theology, warned against the danger of “faking it”—pretending to be something we are not. He mentioned that he had seen a bumper sticker that read, “Jesus is coming. Look busy.” Although we may look busy, we can’t fool God about our faith, our character, or our service. Like the Pharisees, whom Jesus denounced (Mt. 23:13-28), we may appear to be sincerely religious. But the Lord knows if our profession is merely a facade without saving trust or genuine devotion. Are you a churchgoing hypocrite, depending on your own good works to gain entrance into heaven? Or are you trusting God’s grace and relying on Christ? You can’t fool God. It’s not enough to look busy. God sees our ways and knows our hearts, From Him we cannot hide; External righteousness can't save, For He knows what's inside. —Sper A hypocrite is a person who is not himself on Sunday. Psalm 51: 7 Purify me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow : (Purge: Lev 14:4-7,49-52 Nu 19:18-20 Heb 9:19) (and: Heb 9:13,14 1Jn 1:7 Rev 1:5) (whiter: Isa 1:18 Eph 5:26,27 Rev 7:13,14) SIN LIKE LEPROSY NEEDS CLEANSING Purify (02398) (chata') means to to sin or miss the way, but here means to purify from uncleanness or from sin. The Septuagint (Lxx) uses the verb rhantizo in this verse for the Hebrew verb chata'. Rhantizo means to sprinkle a liquid on something or someone and was used by the writer of Hebrews in his allusions to the OT rituals (in Heb 9:13-note. The related word "rhantismos" is used in Heb 9:19-note and Heb 9:21-note) Purify me with hyssop - This picture suggests that David is alluding to the OT practice describing the law dealing with the cleansing of lepers. Moses records this ritual in Leviticus 14… Then the LORD spoke to Moses, saying, 2 "This shall be the law of the leper in the day of his cleansing. Now he shall be brought to the priest, 3 and the priest shall go out to the outside of the camp. Thus the priest shall look, and if the infection of leprosy has been healed in the leper, 4 then the priest shall give orders to take two live clean birds and cedar wood and a scarlet string and hyssop for the one who is to be cleansed. 5 The priest shall also give orders to slay the one bird in an earthenware vessel over running water. 6 As for the live bird, he shall take it, together with the cedar wood and the scarlet string and the hyssop, and shall dip them and the live bird in the blood of the bird that was slain over the running water. 7 He shall then sprinkle seven times the one who is to be cleansed from the leprosy, and shall pronounce him clean, and shall let the live bird go free over the open field. 8 The one to be cleansed shall then wash (kabac) his clothes and shave off all his hair, and bathe in water and be clean. Now afterward, he may enter the camp, but he shall stay outside his tent for seven days. (Lev 14:1-8) Brug comments: The application of blood with hyssop symbolized the cleansing that David received in reality by the application of the blood of Christ to him before the throne of God. (The People's Bible) David may also have been alluding to the OT practice of purification of anyone who had touched a dead body Also, anyone who in the open field touches one who has been slain with a sword or who has died naturally, or a human bone or a grave, shall be unclean for seven days. ‘Then for the unclean person they shall take some of the ashes of the burnt purification from sin and flowing water shall be added to them in a vessel. ‘A clean person shall take hyssop and dip it in the water, and sprinkle it on the tent and on all the furnishings and on the persons who were there, and on the one who touched the bone or the one slain or the one dying naturally or the grave. ‘Then the clean person shall sprinkle on the unclean on the third day and on the seventh day; and on the seventh day he shall purify him from uncleanness, and he shall wash his clothes and bathe himself in water and shall be clean by evening. (Nu 19:16-19) Note that the effect of hyssop on the leper and the one who had touched a dead body was that both were considered clean thereafter. This is the sum and substance of what David so deeply desired from God. And while he may not have fully understood it, these OT rituals were pale pictures of the purifying power of the blood of Christ (Col 2:16, 17-note), Who would one day come from the line of David (Mt 1:1) and provide the once for all sacrifice (Heb 9:28-note, Heb 10:10-note). We see this concept that OT sins like those of David (which otherwise warranted his death) were atoned for on Calvary. It was as if David received cleansing on credit, with Christ's blood ultimately paying the bill. (see Ro 3:25-note, Heb 9:15-note) Hyssop - 10 v in OT - Ex. 12:22; Lev. 14:4, 6, 49, 51f; Nu 19:6, 18; 1Ki 4:33; Ps. 51:7 David Jeremiah commenting on hyssop notes that… Purity, as we know, was a crucial issue to the Jews. The law required that when a person came into contact with a corpse, he had to be ceremoniously cleansed with hyssop. David is thinking of Uriah. He has been dealing in death, and he must be cleaned to satisfy the fullest demands of the law. (Slaying the Giants in Your Life) Chuck Smith… 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." (Chuck Smith) Barrick adds that… Hyssop was a small plant that grew in rocky crevices in Palestine. Perhaps the Syrian marjoram (Origanum syriacum), a fragrant grey-leaved wiry-stemmed herb, 7-12 inches high, with small white flowers. The plant was employed like a brush in various purification ceremonies in the Old Testament: Exodus 12:22, Leviticus 14:4-6, Numbers 19:18. (Ps 51 Notes) Charles Horne comments that… He therefore petitions, in this verse, for the purification which comes from God only, through the one great propitiatory sacrifice, by the Holy Spirit; and which was foreshown under the law, by the ceremony of sprinkling the unclean person with a bunch of hyssop, dipped in the "water of separation." This rite is described, Nu 19 and explained, Heb 9:13,14. "If the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifies to the purifying of the flesh ; how much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God." From the latter part of the verse (whiter than snow) we learn, that, by grace and mercy, the pardoned penitent is arrayed in garments no less pure and splendid than those of innocence itself. (Psalm 51 Commentary) J N Darby comments regarding purify me… There is the blessed consciousness, that, when the Lord washes us, we are clean every whit, whiter than snow. A blessed thought to be clean before His eyes: how little believed, because men do not believe in His washing! (Practical Reflections on the Psalms - Book 2) J R Miller… "Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow." In certain ancient ceremonies, the blood was sprinkled with a hyssop branch. We may not be able to read into this prayer all the New Testament teaching about Christ's sacrifice, and yet the idea is certainly present, and for us means cleansing of Christ's blood. (Devotional Hours with the Bible) Clean (same verb Ps 51:2) (02891) (taher) means to make pure and is found most often in Leviticus where it describes ritual cleansing of either things or persons (Lev 14:48, 16:19, 22:7). The Septuagint (Lxx) uses the verb katharizo (word study) in this verse for the Hebrew verb taher.. Katharizo is from katharos = pure, clean, without stain or spot and gives us our English words catharsis (emotional or physical purging), cathartic (substance used to induce a purging) and Cathar (member of a medieval sect which sought the purging of evil from its members). Katharizo means to make clean by taking away an undesirable part. To cleanse from filth or impurity. Figuratively katharizo refers to cleansing from ritual contamination or impurity as in (Acts 10:15). In a similar sense katharizo is used of cleansing lepers from ceremonial uncleanness (Mt 8:2-3, et al) Another figurative use in 1John 1:9 (cf James 4:8, Hebrews 10:2) describes the purifying or cleansing from sin and a guilty conscience thus making one acceptable to God and reestablishing fellowship. To cause to become clean as from physical stains and dirt (Mt 23:25). This word group conveys the idea of physical, religious, and moral cleanness or purity in such senses as clean, free from stains or shame, and free from adulteration. Wash (same verb Ps 51:2) (03526) (kabac/kabas) means to wash (especially clothes), to make clean and soft by trampling (this is the root meaning of kabac), by treading, by kneading or by beating clothes in cold water. Kabac was always used of clothing, "to launder" and never of "washing" the body. Most uses of kabac have to do with washing of clothes which have become contaminated in one way or another (28x). Particularly important contaminants would be leprosy. Kabac is found first time in Ge 49:11 as part of Jacob’s blessing on Judah “He washes his garments in wine" (This is a prophecy related to the "lion of the tribe of Judah", the Messiah, Who will rule over kingdom during the Millennium [description of this golden age to come], which will be such a prosperous time that wine [a symbol of prosperity and blessing in this passage] will be as commonplace as wash water!) The Septuagint (Lxx) translates kabac/kabas with the verb pluno which means to wash something other than a body part, such as washing of clothes. Pluno for example describes the saints in heaven as those who "have washed their robes and made them white in the blood of the Lamb" (Rev 7:14-note) clearly speaking of spiritual cleansing which is David's desire also. Whiter than snow - It is interesting that although snow is wonderfully white, at the center of each snowflake is a grain of dirt. David desires to be whiter than a snowflake! Whiteness symbolizes moral purity that results from divine forgiveness (Isa 1:18-note). Kidner sees these words of David as a flash of realization that with God there are no half-measures (Ed: That is, snow is about as white as one can achieve but David wants cleansing that surpasses that whiteness!). (Psalms 1-72 Tyndale Old Testament Commentaries or Logos) Spurgeon…None but thyself can whiten me, but thou canst in grace outdo nature itself in its purest state. Snow soon gathers smoke and dust, it melts and disappears; thou canst give me an enduring purity. Though snow is white below as well as on the outer surface, thou canst work the like inward purity in me, and make me so clean that only an hyperbole can set forth my immaculate condition. Lord, do this; my faith believes thou wilt, and well she knows thou canst. Scarcely does Holy Scripture contain a verse more full of faith than this. Considering the nature of the sin, and the deep sense the psalmist had of it, it is a glorious faith to be able to see in the blood sufficient, nay, all sufficient merit entirely to purge it away. Considering also the deep natural inbred corruption which David saw and experienced within, it is a miracle of faith that he could rejoice in the hope of perfect purity in his inward parts. Yet, be it added, the faith is no more than the word warrants, than the blood of atonement encourages, than the promise of God deserves. O that some reader may take heart, even now while smarting under sin, to do the Lord the honour to rely thus confidently on the finished sacrifice of Calvary and the infinite mercy there revealed. (Psalm 51 - Verse 7 - Treasury of David) David felt that sin was a very great defilement, — that he was black and filthy; but he knew how he himself had often, when hunted like a wild goat among the mountains, stooped down to a cooling brook, and washed away the dust and stain of travel in the running water, and his face and hands had been clean again; and so, bowing down before God, he sees, in the sacrifice of Christ, a cleansing flood, and his desire is expressed in these words, “Wash me, and I shall be whiter than snow.” The words do not require any exposition; they require application. They do not need to be explained; they need to be offered up to God in prayer by brokenhearted suppliants. (Psalm 51:7 The Guilt and the Cleansing) James L Nicholson put the cry of David's heart to music in his great hymn… WHITER THAN SNOW (Play hymn) (Play vocal version) Lord Jesus, I long to be perfectly whole; I want Thee forever to live in my soul. Break down every idol, cast out every foe; Now wash me, and I shall be whiter than snow. Refrain Whiter than snow, yes, whiter than snow. Now wash me, and I shall be whiter than snow. Lord Jesus, let nothing unholy remain, Apply Thine own blood and extract ev’ry stain; To get this blest cleansing, I all things forego— Now wash me, and I shall be whiter than snow. Refrain Lord Jesus, look down from Thy throne in the skies, And help me to make a complete sacrifice. I give up myself, and whatever I know, Now wash me, and I shall be whiter than snow. Refrain Lord Jesus, for this I most humbly entreat, I wait, blessèd Lord, at Thy crucified feet. By faith, for my cleansing, I see Thy blood flow, Now wash me, and I shall be whiter than snow. Refrain Lord Jesus, Thou seest I patiently wait, Come now, and within me a new heart create; To those who have sought Thee, Thou never saidst “No,” Now wash me, and I shall be whiter than snow. Refrain The blessing by faith, I receive from above; O glory! my soul is made perfect in love; My prayer has prevailed, and this moment I know, The blood is applied, I am whiter than snow. Refrain Play the Youtube song Whiter than the snow Whiter than the snow Purer than the clearest stream Wash me and I'll be Bathed in purity I long to feel clean A robe of righteousness A robe that I could not afford My Lord you paid the sacrifice Your perfect sacrifice Has covered up my shame And so I thank You Jesus For the sweet forgiveness of the Cross It's a mystery To amaze even angels That when Father looks into my heart He sees me now as whiter than snow. ><>><>><> David's Lament - You may already know the story. King David, Israel’s most illustrious ruler, the man after God’s own heart, became the seducer, the adulterer, the liar, the murderer—utterly pitiless and unmoved by his monstrous misdeeds. Israel’s ruler was now ruled by sin. A year had passed since David committed adultery with Bathsheba and orchestrated the murder of her husband. David deteriorated physically and emotionally. His gnawing conscience kept him restless and melancholy. At night he tossed and turned. When David was brought face to face with his corruption, his defenses crumbled. He cried, “I have sinned against the Lord” (2Samuel 12:13). And Nathan the prophet replied, “The Lord also has put away your sin.” Despite the devastating consequences of David’s sin, he was assured of God’s forgiveness. After realizing the extent of his sin and its consequences, David penned Psalm 51, a song of repentance and pleading for God’s forgiveness. “I acknowledge my transgressions… Wash me, and I shall be whiter than snow” (Ps 51:3,7). Our sinfulness can sap our joy And make us feel far from the Lord; Confession and repentance, though, Provide the way to be restored. —Sper Repentance means hating sin enough to turn from it. Psalm 51: 8 Make me to hear joy and gladness, Let the bones which You have broken rejoice: (Make: Ps 13:5 30:11 119:81,82 126:5,6 Mt 5:4)(bones: Ps 6:2,3 38:3 Job 5:17,18 Isa 57:15-18 Ho 6:1,2 Lk 4:18 Ac 2:37-41 16:29-34) Kidner notes that Ps 51:8 "with its echo of verse 1, completes the first part of the psalm, in which the emphasis has been mostly on guilt and its cleansing. Now the centre of gravity will move to salvation. Make me to hear (08085) (shama' used >1000x in OT) conveys the basic idea of perceiving a message or a sound. David's plea clearly indicates that unless God does a work of grace in our heart we cannot hear true joy and gladness. The result of full forgiveness by God is joy and gladness which takes the place of the fear and guilt (and the sense of estrangement from God) caused by unconfessed sin. As an aside while you cannot lose your salvation, you can sure lose your joy which serves. If you've lost your joy, consider the possibility of some unconfessed sin. Remember joy is supernatural fruit borne by the Spirit, so if the Spirit is not grieved or quenched, you should be experiencing joy. If not a good prayer to pray is… Search (imperative as are all verbs in red) me, O God, and know my heart; try me and know my anxious thoughts; and see if there be any hurtful way in me, and lead me in the everlasting way. (Ps 139:23, 24-note) Comment: If your ears are not hearing joy and gladness, the problem may not be around you but within you. Your heart may need to be cleansed and tuned once again to the music of God and the harmony of heaven, so that everything you hear reminds you of the Lord. NET note on joy and gladness… Heb "cause me to hear happiness and joy." The language is metonymic: the effect of forgiveness (joy) has been substituted for its cause. The psalmist probably alludes here to an assuring word from God announcing that his sins are forgiven (a so-called oracle of forgiveness). The imperfect verbal form is used here to express the psalmist's wish or request. The synonyms "happiness" and "joy" are joined together as a hendiadys to emphasize the degree of joy he anticipates. Joy (08342) (sason) almost universally it speaks of human happiness and abounding delight. The Septuagint (Lxx) translates sason with the Greek word agalliasis (see study of agalliao) which describes great exultation or extreme joy (He 1:9-note). Sason - 22x - Esther 8:16f; Ps 45:7; 51:8, 12; 105:43; 119:111; Isa 12:3; 22:13; 35:10; 51:3, 11; 61:3; Jer 7:34; 15:16; 16:9; 25:10; 31:13; 33:9, 11; Joel 1:12; Zech 8:19. NAS = gaiety(1), gladness(3), joy(15), joyously(1), rejoicing(2). Gladness (08057) (simchah) is from a root s-m-h and denotes being glad or joyful with the whole disposition as indicated by its association with the heart (Ex 4:14; Ps 19:8; 104:15; 105:3), with the soul (Ps 86:4), with the lighting up of the eyes (Pr 15:30). It should not surprise us to discover that the Lord and his salvation is cited most frequently as the reason for joy (2Chr 20:27; Ps 5:11; 9:2; 16:9; 32:11; 40:16 63:11 64:10 ; 86:4; 90:15; 92:4) The Septuagint (Lxx) translates sason with the Greek word euphrosune (from eu = well + phren = mind) which means joy or gladness. Simchah - 87x - Gen 31:27; Num 10:10; Deut 28:47; Jdg 16:23; 1 Sam 18:6; 2 Sam 6:12; 1 Kgs 1:40; 1 Chr 12:40; 15:16, 25; 29:17, 22; 2Chr 20:27; 23:18; 29:30; 30:21, 23, 26; Ezra 3:12f; 6:22; Neh 8:12, 17; 12:27, 43f; Esther 8:16f; 9:17ff, 22; Job 20:5; Ps 4:7; 16:11; 21:6; 30:11; 43:4; 45:15; 51:8; 68:3; 97:11; 100:2; 106:5; 137:3, 6; Pr 10:28; 12:20; 14:10, 13; 15:21, 23; 21:15, 17; Eccl 2:1f, 10, 26; 5:20; 7:4; 8:15; 9:7; Song 3:11; Isa 9:3; 16:10; 22:13; 24:11; 29:19; 30:29; 35:10; 51:3, 11; 55:12; 61:7; 66:5; Jer 7:34; 15:16; 16:9; 25:10; 31:7; 33:11; 48:33; Ezek 36:5; Joel 1:16; Jonah 4:6; Zeph 3:17; Zech 8:19. NAS = delight(1), exceeding joy(1), extremely*(1), festival(1), gladness(34), happiness(1), joy(38), mirth(1), pleasure(6), rejoice(1), rejoiced(1), rejoicing(6). Broken (01794) (dakah) means to crush, break in pieces, smash or crush down into pieces; to hammer or beat out, such as metal into thin pieces. Dakah is used figuratively in this passage to describe David as crushed, beaten down, bruised emotionally and spiritually as is proper in one who is weighed down by sin or in one who senses his guilt and recognizes that his sin is clearly against a holy and loving God. This same verb describes a broken… heart in Ps 51:17. MY BROKEN LEFT HIP MY BROKEN HEART As I was writing these notes God literally broke my left hip and almost immediately I recognized that what He wanted to do (was doing) was to break my heart. "Little sins" had begun to creep into my life so that I had slowly drifted from the intimate fellowship I once experienced with God. At age 65, He was saying to me in essence "I love you so much, that I am going to given you physical brokenness, that it might bring about spiritual brokenness." Twenty five years earlier He had given me severe arthritis in the same left hip in order to cause me to bow my knee to Him as my Lord and Savior. And now as I entered the last leg of my race, He struck a deeply painful blow to that same left hip, because He wanted to sanctify me. He does not want me to continue to "toy" with "little sins" but to confess them and to walk before Him in holiness, with a heart that is wholly His (cp 2Chr 16:9). This is June, 2011 and I am hearing His voice clearly now, but my greatest fear is that as I recuperate (which will take 90 more days at least to heal the left femoral head) and become physically stronger, I might begin to forget His kindness that has led me to this point of repentance (Ro 2:4-note), and that I might drift into complacency in my daily walk with Him. I pray not. I covet your prayers along that same line. Thank you. Let the bones which You have broken rejoice - The New English Bible gives us a sense of what David is saying = ‘let the bones dance which thou hast broken.’ Rejoice (01523) (gil) is an interesting Hebrew verb for the basic idea is to spin or circle around (under influence of any violent emotion) , from which such ideas as "to circle in joy" are readily derived. It pictures vigorous, enthusiastic expressions of joy. The Septuagint (Lxx) translates gil with the Greek verb agalliao [word study], (agalliao is from agan = much + hallomai = jump; gush, leap, spring up), means literally to "jump much", "leap for joy", skip and jump with happy excitement and so to be exceedingly joyful, overjoyed or exuberantly happy. The idea is this person shows their excessive, ecstatic joy by leaping and skipping. It describes jubilant exultation, a quality of joy that remains unhindered and unchanged by what happens. In the NT, agalliao describes an exceeding joy (independent of circumstances that might otherwise not be associated with joy) which is initiated and empowered by the Holy Spirit. Agalliao appears to be used always with the connotation of a religious joy, a joy that springs from the contemplation of God or God's salvation. Agalliao includes not just the experiencing of a state of great joy and gladness, but often is accompanied by audible, verbal expression and appropriate visible body movement (i.e., "jump for joy") Another verb meaning to rejoice (chairo) is more expressive of the inward feeling of joy. Matthew