Salmos 51
Bob Utley · Citado em PreceptAustin
Salmos 51
Utley - The TEV catches the meaning of these two lines of poetry. "So you are right in judging me; you are justified in condemning me." This is quoted by Paul from the LXX in Rom. 3:4. It is introduced by "let God be found true, though every man be found a liar."
Salmos 51
Utley - In the ANE ink was acidic. When one wrote on a papyrus page the ink bit into the plant material and could not be erased. To erase something was a miracle of God, just like washing a dyed cloth white (cf. Isa. 1:18) was also impossible (i.e., no bleach available). Forgiveness is a miracle of God! My transgressions (pesha) - This is the first of 5 uses of the pronoun "my" with 5 words for sin (transgressions, iniquity, sin, transgressions, sin) (cf also Ps 51:9 for two more uses). There are no excuses. No attempts to justify himself (see illustration below). No attempts to blame someone else or some ensnaring circumstance. David openly, honestly, repeatedly acknowledges his evil or as we often say "he owned his sins!" We must do the same! They are not "mistakes" but SINS! Notice that his confession is not to another individual but to God. Notice also that he does not name the specific sins he committed although the sins of adultery and murder are clearly in view (bloodguiltiness in Ps 51:14 may allude to Uriah's murder). In using the three most common words for sin, David clearly seeks to leave no stone unturned. We need to imitate David's pattern and "own" our sin, not deflect it, not rationalize it, not blame others for it, not blaming our upbringing for it, etc. We need to expose our sins to the light, to the light of God's Word, for therein we will discover in His amazing grace, there is abundant forgiveness, complete forgiveness of our sins! Thank You Jesus. Amen Rebellion is inherent in this word (pesha) for transgressions. The English word rebellion is ugly and describes open, usually unsuccessful defiance or resistance to an established government, in this case God. An open and avowed renunciation of the authority of God to Whom one owes his allegiance. Do we really understand that this is what we do when we willfully choose to sin against a law or commandment that we clearly know? It is utter spiritual insanity! Like one person said when we act this way we are in essence "practical atheists!"
Salmos 51
Utley - usually this VERB is used of destroying sinners (cf. Ps. 9:5; 69:28; 109:13) from life and the book of life (cf. Ex 32:32-33; see SPECIAL TOPIC: THE TWO BOOKS OF GOD) The Septuagint (Lxx) translates the Hebrew verb mahah in Ps 51:1 with exaleipho meaning to remove so as to leave not a trace! Because of the efficacious, once for all, propitiatory, atoning work of Christ on the Cross, believers can boldly approach the throne of grace to receive mercy and find grace to help in the time of need (Heb 4:16+). I say "boldly" because both the Hebrew and Greek verbs are in the imperative mood (commands)! Peter uses exaleipho in his "altar call" to his Jewish audience declaring Therefore repent (aorist imperative - command to do it now. It is urgent!) and return (aorist imperative - command to do it now. It is urgent!), (Why?) so that (TERM OF PURPOSE) your sins may be wiped away (exaleipho), (What is the result of sins wiped away?) in order that times of refreshing (anapsuxis - from ana = again + psucho = to blow, refresh with cool air!) may come from the presence (prosopon = literally the face) of the Lord (From where does deep, soul refreshing come? cp Mt 11:28, 29, 30+) and that He may send Jesus, the Christ appointed for you (Acts 3:19, 20+). This same verb exaleipho is used by Paul to describe the "blotting effect" of the blood of Christ (which was ultimately the foundation of David's appeal for blotting out his transgressions). Paul explains that one of the effects of the Cross was that it… canceled out (exaleipho = "blotting out" Col 2:14KJV) the certificate of debt (our "IOU" for our sins) consisting of decrees against us, which was hostile to us; and He (Christ) has taken it out of the way, having nailed it to the cross. (Col 2:14+) Comment: To understand the word exaleipho is to understand the amazing mercy and lovingkindness of God. The substance on which ancient documents were written was either papyrus, a kind of paper made of the pith of the bulrush, or vellum, a substance made of the skins of animals. Both were fairly expensive and certainly could not be wasted. Ancient ink had no acid in it and so it set on the surface of the paper and did not, as modern ink usually does, bite into the underlying layers. Sometimes a scribe, to save paper, used papyrus or vellum that had already been written upon. When he did that, he took a sponge and wiped the writing out. Because it was only on the surface of the paper, the ink could be wiped out as if it had never been present! God, in his amazing mercy, banished the record of our sins so completely that it was as if it had never been. Not a trace of them remained. Yes, our sins, even confessed ones, like David's, still reap consequences, but Christ's blood makes us forever free of the wrath of God. Hallelujah! Transgressions (rebellion)(06588) pesha' means transgression, rebellion or revolt against authority (rising up in clear defiance of authority), guilt (incurred by transgressing). Pesha' is derived from a root describing the breach of relationship between two parties (civil or religious). The idea of this noun is that the individual makes a willful choice to reject God's authority and hence to deviate from the path of godly living. Defection from God's standard. Pesha' is “a stepping aside from the (correct) path." Pesha' speaks of willful sin. Pesha' can be a transgression of one individual against another (Ge. 31:36; 50:17; Ex. 22:9) or of one nation against another (Amos 1:3, 6, 9, 11, 13; 2:1) but is used primarily to describe Pesha' denotes a willful, criminal breaking of a covenant (1Ki 12:19; Jer 2:29) William Barrick writes that several well-known individuals turned to Psalm 51 at the time of their death. ♦ Both Sir Thomas More and Lady Jane Grey recited this psalm when they were on the scaffold as martyrs during the reigns of Henry VIII and Queen Mary. ♦ Henry V requested it be read to him on his deathbed. ♦ William Carey requested it be the text of the sermon at his funeral. Dr. Barrick's Outline of Psalm 51 I. Confession (Ps 51:1-9) A. I Have Sinned (Ps 51:1-4) B. I Am a Sinner (Ps 51:5-9) II. Restoration (Ps 51:10-13) III. Praise (Ps 51:14-17) IV. Intercession (Ps 51:18-19) (Ps 51 Notes) John MacArthur's alliterative outline… I. Plea for Forgiveness (Ps 51:1, 2) II. Proffer of Confession (Ps 51:3-6) III. Prayer for Moral Cleanness (Ps 51:7-12) IV. Promise of Renewed Service (Ps 51:13-17) V. Petition for National Restoration (Ps 51:18, 19) (Borrow MacArthur Study Bible) Alexander divides this psalm as follows… Ps 51:1-4 Prays for pardon and cleansing, confessing the greatness of his sins Ps 51:5-8 In utter self-abasement he contrasts the corruption of his nature with the sincerity which God desires, and expresses his confident assurance that God can and will cleanse and gladden him. Ps 51:9-12 Repeating his petition for pardon, he supplicates for inward renewal for the continuance of God's favor and support. Ps 51:13-17 He resolves to employ his regained freedom in grateful service, and to express his thanksgiving by that sacrifice of the heart which God most desires. (The Book of Psalms) Charles Horne introduces his comments on Psalm 51… In this Psalm, composed upon a sad occasion, but too well known, we have a perfect model of penitential devotion. The royal suppliant, robed in sackloth and crowned with ashes, entreats for mercy, I, 2. from a consideration of his own misery, and of the divine goodness; 3 from that of his confession; 4. of God's sole right to judge him; 5. laments the corruption of bis nature; but, 6. without pleading it as an excuse; 7. prays for gospel remission, in legal terms; 8. for spiritual joy and comfort: 9, 10. for pardoning and cleansing grace; 11, 12. for strength and perseverance, that he may, 13. instruct and convert others; 14,15. deprecates the vengeance due to blood; 16,17. beseeches God to accept an evangelical sacrifice, and, 18, 19. concludes with a prayer for the church. The penitent's first ground for hope of pardon is his own misery, and the divine mercy which rejoices to relieve that misery. The riches, the power, and the glory of a kingdom can neither prevent nor remove the torment of sin, which puts the monarch and the beggar upon a level. Every transgression leaves behind it a guilt, and a stain; the account between God and the sinner is crossed by the blood of the great propitiatory sacrifice, which removes the former; and the soul is cleansed by the Holy Spirit, which takes out the latter. (Psalm 51 Commentary) James Montgomery Boice wisely reminds us… Let us remember that everything we do affects other people, whether for good or evil. It is not true that we can sin “as long as it does not hurt anyone,” because sin always hurts someone. But it is also true that those who confess their sin find forgiveness and renewal, teach others the ways of God, and become a blessing. (I agree with Boice's comment) A person who does not have much experience studying the Bible is likely to think that a well-known passage must be easy to elaborate. “It must be easy to teach John 3:16, the twenty-third Psalm, or the Christmas story,” he might say. Actually, the opposite is the case. The well-known passages are the hardest, and some seem almost impossible to expound. This is true of Psalm 51. “This is the fourth, and surely the greatest, of the ‘penitential’ psalms,” says Derek Kidner. Yet who can properly expound it? Charles Haddon Spurgeon was the prince of expositors. He could get more out of a passage than anyone I have ever heard or read. But in the preface to the second part of his first large volume on the psalms, Spurgeon tells how he postponed working on Psalm 51 week after week and often sat down to it and got up again without having written a line. He concluded, It is a bush burning with fire yet not consumed, and out of it a voice seemed to cry to me, “Draw not nigh hither, put off thy shoes from off thy feet.” The psalm is very human, its cries and sobs are of one born of woman; but it is freighted with an inspiration all divine, as if the Great Father were putting words into his child’s mouth. Such a psalm may be wept over, absorbed into the soul, and exhaled again in devotion; but, commented on—ah! where is he who having attempted it can do other than blush at his defeat? (James Montgomery Boice, Psalms, 3 vols. Grand Rapids, Mich.: Baker Books, 1996, 2:436) Ray Pritchard… (How Much Sin Will God Forgive) There are three parts to this great prayer. First, David confesses his sin (Ps 51:1-6). Then he prays for cleansing (Ps 51:7-12). Then he offers a prayer of consecration (Ps 51:13-19). Confession. Cleansing. Consecration. "God doesn’t forgive weakness; He only forgives sin. Warren
Salmos 51
Utley - There are several terms for human rebellion against God found in this strophe. transgression, Ps. 51:1,3 – BDB 833, cf. Isa. 59:12-13; Amos 5:12; Micah 1:5 (twice), 13; its basic meaning is to revolt or rebel against God iniquity, Ps. 51:2,5,9 – BDB 730, cf. Ps. 32:5 (thrice), used often in Isaiah, Jeremiah, and Ezekiel; its basic meaning is "guilt" or "punishment of iniquity" sin, Ps. 51:2,9,13 – BDB 308, cf Ps. 32:5 (twice), its basic meaning is to "miss"; the basic root is often used of a "sin offering" evil, Ps. 51:4 – BDB 948 II, very common word, cf. Ps. 5:4; 7:4,9; 10:6,15; 23:4; 34:13,14,16; 36:4; 37:27; 41:5; 49:5; 52:3; 54:5, etc One can tell how important a concept is to a culture/language by how many terms are used to communicate or clarify the concept. Hebrew has many words for sin/rebellion against God (as well as words and phrases denoting forgiveness). Wash (03526) (kabac/kabas) means to make clean by treading, kneading and 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. Derek Kidner notes that the verb kabac/kabas is "normally connected with the laundering of clothes, as if David is comparing himself to a foul garment needing to be washed and washed. The thought is still primarily of the guilt that makes him unfit for God’s presence or God’s people (cf. the potent object-lessons in Lev. 15). He will dwell on the more inward aspect of cleansing in Ps 51:6-12. (Borrow Psalms 1-72 : an introduction and commentary) Kabac/kabas - 48x in OT - Ge 49:11; Ex 19:10, 14; Lev 6:27; 11:25, 28, 40; 13:6, 34, 54, 55, 56, 58; 14:8, 9, 47; 15:5, 6, 7, 10, 11, 13, 17, 21, 22, 27; 16:26, 28; 17:15, 16; Nu 8:7, 21; 19:7 8, 10, 19, 21; 31:24; 2Sa 19:24; 2Ki 18:17; Ps 51:2, 7; Isa 7:3; 36:2; Jer 2:22; 4:14; Mal 3:2 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) clearly speaking of spiritual cleansing which is David's desire also. Iniquity (punishment, guilt) (05771) 'avon from verb 'avah = to bend, twist, distort) describes the iniquity, evil, punishment or guilt which is associated with a twisting of the standard or deviation from it. Avon is the Hebrew word which most distinctly unites sins of all kinds with their penal consequences. Avon is not only the iniquity but can also indicate the guilt that results from the act. Since there is a deliberate twisting or perverting, 'avon describes sin that is particularly evil. It may also describe the punishment or disaster that befalls those who practice wickedness. 'Avon also describes a conscious twisting or distorting as implied by the fact that David says "I kept myself from my iniquity." (2Sa 22:24) Israel made a choice to return to the sins of her ancestors (Jer. 11:10; 13:22). The punishment that goes with this deliberate act as a consequence is indicated by the word also (Ge 4:13; Isa 53:11). This word for sin can also indicate the guilt that results from the act of sin as implied in Moses' prayer in Nu 14:19. In Pr 5:22 Solomon warns (and sadly failed to heed his own warning - see 1Ki 11:1-11) of the captivating power of 'avon - "His own iniquities ('avon) will capture (Heb - lakad = catch in a net, trap or pit, figuratively of entrapment of men caught in snares laid by enemies as in Jer 5:26; 18:22; Ps 35:8; Lxx translates lakad with verb agreuo used in " hunting or fishing = to take, catch; figuratively of taking advantage of someone in an unguarded moment, seeking to catch them in a mistake, try to get them to make a wrong statement as in Mk 12.13) the wicked, and he will be held (Heb = tamak = basic idea = "grasping securely"!) with the cords of his sin (chattat/chattath)." The first use of 'avon is interesting - (Ge 4:13) "And Cain said to the LORD, “My punishment (Lxx = aitia = speaks of a legal formal charge or the ground for accusation - Acts 23:28, 25:18) is too great to bear!" 'Avon has a similar since in the passage in which Edom was condemned for not helping Israel in the time of Israel’s punishment (Ezek. 35:5). 'Avon describes the Levites who had to bear the punishment of their iniquity because they strayed from following the Lord (Ezek. 44:10, 12 - 'avon = punishment for their iniquity). Have you been reproved by the Word of God (2Ti 3:13 "All Scripture is… profitable for… reproof"), by the preaching of God's Word (2Ti 4:2 "preach the Word… reprove, rebuke, exhort with great patient and instruction) 1. Confess your sin, making this your lifestyle, your constant practice (1 John 1:9 where confess is in the present tense = calling for this to be our habitual practice). Agree with God that what you have done is wrong. And don't reserve your confession for just the "big sins" but be sensitive to the conviction of the Spirit prompting you to confess the "little sins" because before a holy God all sins are "big sins." 2. Take responsibility for your sin just as David did. You cannot blame anyone else. You made the choice to do what you did. 3. Thank God for the blood of Jesus Christ, which cleanses you from all sin, and accept in faith His forgiveness. Remember that forgiveness is the basis of grace, not merit. Remember that God's forgiveness is based on His love and compassion, not on our worthiness.) 4. Take God at His Word. No matter how you feel, cling in faith to what God says. Don't allow the accuser, Satan, to rob you of your victory. “I’m . . . Uh . . . Sorry” Blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin. —Psalm 51:1-2 Today's Scripture: Psalm 51:1-17 The news is quick to report all the details of famous people’s wrongdoings and their subsequent confessions. Perhaps it’s an athlete who was arrested for driving while drunk. Or it could be a politician caught in an indiscretion. Only God knows the heart, but when we hear a stuttered “I’m . . . uh . . . sorry,” we may wonder if they are truly repentant or just sorry they got caught. When we read the confession of the famous King David we see what looks like genuine contriteness. In his public discussion of his sins in Psalm 51, this disgraced monarch—who had an embarrassing record of flagrant sins which he had kept hidden (2Sa 12:1-13; Ps 32:3-5)—pleads for mercy. He recognized that his sin was an affront to God—not just to people—and that God alone can judge him (Ps. 51:1-6). He realized that he must be cleansed by God (Ps 51:7-10), and he celebrated his restoration through service and worship (Ps 51:11-17). Dear Lord, please give me a humble heart and the courage to confess my sins before You and others. Thank You for Your promise to be faithful to forgive my sins and to cleanse me. Confession is agreeing with God about our sin. Honest Evangelism Cleanse me from my sin. . . . Then I will teach transgressors Your ways. — Psalm 51:2,13 Today's Scripture: Psalm 51 If Christians were more honest about their own sinfulness, they would be more effective in reaching nonbelievers for Christ. Philip Yancey told of a prostitute, sick and without food, who asked an inner-city Christian worker for help. When he suggested that she should go to a church, she replied, “Church! Why would I go there? They’d make me feel worse than I already do!” We who go to church regularly tend to put on a happy face or look pious on Sunday morning. This may give the impression that we never struggle with temptation or fall short of the high standard we profess. No wonder many street people or down-and-outers who visit church get the feeling that they are the only bad ones there. This is not to suggest that we should make public all our sinful thoughts and actions. Rather, the solution to this situation begins with total honesty about ourselves like that expressed by David in Psalm 51. If we admit to ourselves our own sinful tendencies and recognize our own capacity for evil, we will not convey a holier-than-thou attitude. Down-and-out sinners will sense this, and God will then be able to use us to “teach transgressors [His] ways” (Ps. 51:13). By: Herbert Vander Lugt Lord Jesus, help us to be honest about our sin and our need of Your grace. Help us to be the kind of people who draw others to You. To know the potential for sin in our own heart gives us a more sympathetic heart for sinners. A Clear Conscience - In 1971 he killed a man. Even though he was the prime suspect in the murder, no one could prove it and the case was abandoned. So, he got away with it. Or did he? Nearly three decades later, in failing health and living in a nursing home, he confessed to the crime. A detective who headed the original investigation said, “He was looking over his shoulder for the last 26 years, not only for the law, but for his Maker. I think he wants to clear his conscience before he meets his Maker—or try to at least.” How’s your conscience today? Clear or clouded? What would it take to be ready to meet your Maker? How can you be made clean? It may seem strange to speak of blood as a cleansing agent, but that’s how the Bible connects the death of Jesus on the cross to our standing before God (Heb. 10:19). Christ shed His blood so that we might be forgiven and made clean inside. Because of what He has done, we can have a clear conscience and “draw near with a true heart in full assurance of faith” (He 10:22). Now in His mercy He waits to impart Peace to the conscience and joy to the heart, Waits to be gracious, to pardon and heal All who their guilt and their sinfulness feel. —Anon. A clear conscience is a soft pillow. Psalm 51:3 For I know my transgressions, And my sin is ever before me. BGT Psalm 50:5 ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσκω καὶ ἡ ἁμαρτία μου ἐνώπιόν μού ἐστιν διὰ παντός LXE Psalm 51:3 For I am conscious of mine iniquity; and my sin is continually before me. KJV Psalm 51:3 For I acknowledge my transgressions: and my sin is ever before me. NET Psalm 51:3 For I am aware of my rebellious acts; I am forever conscious of my sin. CSB Psalm 51:3 For I am conscious of my rebellion, and my sin is always before me. ESV Psalm 51:3 For I know my transgressions, and my sin is ever before me. NIV Psalm 51:3 For I know my transgressions, and my sin is always before me. NLT Psalm 51:3 For I recognize my rebellion; it haunts me day and night. NRS Psalm 51:3 For I know my transgressions, and my sin is ever before me. NJB Psalm 51:3 For I am well aware of my offences, my sin is constantly in mind. NAB Psalm 51:5 For I know my offense; my sin is always before me. YLT Psalm 51:3 For my transgressions I do know, And my sin is before me continually. GWN Psalm 51:3 I admit that I am rebellious. My sin is always in front of me. BBE Psalm 51:3 For I am conscious of my error; my sin is ever before me. RSV Psalm 51:3 For I know my transgressions, and my sin is ever before me. NKJ Psalm 51:3 For I acknowledge my transgressions, And my sin is always before me. ASV Psalm 51:3 For I know my transgressions; And my sin is ever before me. DBY Psalm 51:3 For I acknowledge my transgressions, and my sin is continually before me. BHT Psalm 51:5 Kî|-püšä`ay ´ánî ´ëdä` wüHa††ä´tî negDî tämîd NIRV Psalm 51:3 I know the lawless acts I've committed. I can't forget my sin. RWB Psalm 51:3 For I acknowledge my transgressions: and my sin is ever before me. WEB Psalm 51:3 For I acknowledge my transgressions: and my sin {is} ever before me. For I: Ps 32:5 38:18 Lev 26:40,41 Ne 9:2 Job 33:27 Pr 28:13 Lu 15:18-21 my sin: Ps 40:12 Isa 59:12 Jer 3:25 A CONSCIOUSNESS OF ONE'S SIN AGAINST GOD For Term of explanation. David is not giving the reason God should forgive him but the reason why he is begging for forgiveness - he is very acutely aware of his transgressions and sins and in acute need of divine forgiveness!