Salmos 51
Bob Utley · You Can Understand the Bible
Salmos 51
CONTEXTUAL INSIGHTS This is one of the penitential Psalms, cf. Psalm 6; 32; 38; 51; 102; 130; and 143. Psalm 51 may be related to Psalm 32, i.e., possibly David's sin; Psalm 32 may have been written later in David's life. Although the introduction to Psalm 51 in the MT is a later addition (see Introduction to the Psalms, IV. "Authorship"), it may accurately reflect the subject matter of this Psalm. For a fuller understanding of the background read 2 Samuel 11 and 12. David, as King of Israel, was God's official representative among His people. He betrayed this sacred trust. He does not call God "YHWH" in this Psalm (but this title is characteristic of Book II of the Psalms). However, he calls upon God's unchanging character of love and mercy (cf. Mal. 3:6) as he throws himself, without excuse, in God's hands. There was no OT sacrifice for intentional, premeditated sin (cf. Lev. 4:2,22,27; 5:15-18; 22:14). lusted after another's wife forced her to commit adultery lied to her husband who was a royal soldier had others (i.e., Israeli military duplicity) murder him tried to cover the entire thing up instead of repenting SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) SPECIAL TOPIC: UNINTENTIONAL SINS Notice how many different expressions are used to denote "forgiveness." blot out – Ps. 51:1, 9 wash – Ps. 51:2,9 cleanse – Ps. 51:2 purify – Ps. 51:7 hide Your face – Ps. 51:9 deliver – Ps. 51:14 See SPECIAL TOPIC: WORDS FOR FORGIVENESS (OT)
Salmos 51:1-4
51:1-2 Notice the literary flow of this strophe, which deals with a believer's confession of known sin. There are four (possibly five, Qere) IMPERATIVES OF REQUEST. be gracious to me – BDB 335, KB 334, Qal IMPERATIVE; this is a recurrent prayer request (cf. Ps. 4:1; 6:2; 9:13; 25:16; 26:11; 27:7; 30:10; 31:9; 41:4,10; 56:1; 57:1 [twice] etc.) to a gracious God (BDB 337, cf. Ps. 86:15; 103:8; 111:4; 116:5; 145:8; see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD [OT]) according to Your lovingkindness (BDB 338, see SPECIAL TOPIC: LOVINGKINDNESS (HESED) according to the greatness of Your compassion (i.e., CONSTRUCT BDB 913 and BDB 933, cf. Ps. 25:6; 69:16; 119:156; 145:9) blot out my transgressions – BDB 562, KB 567, Qal IMPERATIVE, cf. Ps. 51:9, usually this VERB is used of destroying sinners (cf. Ps. 9:5; 69:28; 109:13) from life and the book of life (cf. Exod. 32:32-33; see SPECIAL TOPIC: THE TWO BOOKS OF GOD) This concept of "experienced" forgiveness and restoration to Divine fellowship is also found in the NT, esp. Heb. 9:14; 1 John 1:7,9. The same three NOUNS for "sin" also are found in Exod. 34:7. Interestingly the VERB "blot out" is found in Exod. 32:32-33. Maybe the psalmist had the book of Exodus in mind. The VERB is also found in Isa. 43:25; 44:22. It asserts the great truth that when God forgives, God forgets—note Isa. 1:18; 38:17; 43:25; 44:22; Micah 7:19. Several different images are used but all suggest "out of sight, out of mind." 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! wash me – BDB 460, KB 459, Piel IMPERATIVE, this form is only here in the Psalms but the Piel IMPERFECT in Ps. 51:7; used predominately in Leviticus for ritual purification thoroughly" (MT has a Hiphil INFINITIVE ABSOLUTE, but the Masoretic Jewish scholars suggested a changes to another IMPERATIVE) – BDB 915, KB 1176, Hiphil IMPERATIVE cleanse me – BDB 372, KB 369, Piel IMPERATIVE, only here in the Psalms, and Qal IMPERFECT in Ps. 51:7; used predominately in Leviticus for something pronounced clean. 51:1 "transgressions" 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). 51:2 "sin" This FEMININE NOUN (BDB 308) is found in Ps. 51:2,3,9,13. The MASCULINE NOUN (BDB 307) is in Ps. 51:5,9. The VERB (BDB 306, KB 305) is in Ps. 51:4,7. 51:3-4 These verses reveal the personal consequences of sin and its terrible disruption of fellowship with God. I know my transgressions" – They are not sins of ignorance but of open rebellion. My sin is ever before me" – Guilt cannot be relieved or minimized. It is a constant reminder of the broken fellowship and its consequences. Against You, You only, I have sinned" – This is a theological statement (cf. Gen. 20:6; 2 Sam. 12:13; Ps. 41:4). Sin is known only when human action is put up against a Divine command (cf. Rom. 3:20,25; 4:15; 5:13,20; Acts 17:30). This is not to depreciate the pain of victims but to note that ultimately all sin is against the one and only Holy God! SPECIAL TOPIC: UNINTENTIONAL SIN 51:4c-d 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 51:5-9
51:5 This verse may go with Ps. 51:1-4. It is not an excuse but the terrible reality of the fallen human condition (cf. Gen. 8:21; 1 Kgs. 8:46; Job 14:1-4; 15:14; 25:4; Ps. 58:3; Prov. 20:9; Isa. 48:8; Rom. 3:9-18,23; Eph. 2:3; all express the reality of the fall of mankind in Genesis 3. It is true that most rabbis emphasized the origin of sin as Genesis 6. The Apostle Paul is the NT author who focuses on Genesis 3 as the source of sin and its consequences). This verse is not asserting that the psalmist's mother had him out of wedlock, but that all humans are sinful, both from birth from a knowledge of sin For me the theological issue is the sinfulness of children before the age of moral responsibility. Calvinism has emphasized the total depravity of mankind, in all areas, from birth to death. I am more drawn to the concept of informed human volition. This means that until a child knows he/she is breaking God's laws, they are not! Sin involves open-eyed rebellion! We are sinners in Adam/Eve (cf. Rom. 5:12-21) and also we choose to sin. Both are true! SPECIAL TOPIC: THE FALL OF MANKIND SPECIAL TOPIC: THE AGE OF ACCOUNTABILITY 51:6-9 The psalmist is asking God to restore him to his previous place/state of fellowship. He has acknowledged his sin (Ps. 51:3-4) and asked for forgiveness (Ps. 51:1-2). This strophe repeats these. acknowledge his sins Ps. 51:5 two IMPERATIVES (1) "hide Your face from my sins" – BDB 711, KB 771, Hiphil IMPERATIVE (2) "blot out all my iniquities" – same as Ps. 51:1 (the "book of God" is also mentioned in Ps. 139:16, see note on "secret" below) desires forgiveness God desires "truth in the innermost being" (BDB 711, note the use of "secret" [BDB 712] in Ps. 139:15) God please make that truth known prayer requests (6 IMPERFECTS) (1) purify me – BDB 306, KB 305, Piel IMPERFECT (2) I shall be clean – BDB 372, KB 369, Qal IMPERFECT (i.e., result of being purified) (3) wash me – BDB 460, KB 459, Piel IMPERFECT (4) I shall be whiter than snow – BDB 526, KB 517, Hiphil IMPERFECT (i.e., result of being washed, cf. Isa. 1:18) (5) make me to hear joy (BDB 965) and gladness (BDB 970) – BDB 1033, KB 1570, Hiphil IMPERFECT (6) let the bones. . .rejoice – BDB 162, KB 189, Qal IMPERFECT ("broken bones" were an OT idiom of divine judgment, cf. Isa. 38:13; Lam. 3:4) The psalmist deeply desires that the intimate fellowship he had known with God, which was damaged by his predicted sin, be restored by God's grace and mercy. SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) 51:6 "desire" This VERB (BDB 342, KB 339, Qal PERFECT) is used in Ps. 51:6 of that which God "desires" (i.e., truth in the innermost being) Ps. 51:16 of that which He does not desire (Qal IMPERFECT, i.e., perfunctory sacrifices or sacrifices for intentional sins) 51:7 "hyssop" This small desert plant (BDB 23) was used in a bunch to sprinkle liquids for ritualistic ceremonies. See UBS, Fauna and Flora of the Bible, pp. 129-130. blood of the Passover lamb on the doorpost of homes – Exod. 12:21-22 in connection with Moses sprinkling the book of the law – Heb. 9:19, cf. Exod. 24:6-8 ceremony for cleansing of the leper – Lev. 14:4,6 (for leprous buildings, Lev. 14:49,51,52) in connection to the ritual of burning the Red Heifer (i.e., ashes of purification) – Num. 19:6,18 51:9 "Hide Your face from my sins" Wow! This is a powerful reversal of a common thought. Usually, biblical people ask God not to hide His face. It is used here in the sense of "please do not take notice of my sin." The psalmist knows it; God knows it. What the psalmist is asking is that God not punish him for his sin.
Salmos 51:10-13
51:10-13 This strophe also has several prayer requests (IMPERATIVES, JUSSIVES) which call for a personal faith renewal. This must be brought about by the sovereign acts of God, but the psalmist must present himself for it to be done. create in me a clean heart – BDB 135, KB 153, Qal IMPERATIVE, cf. Ezek. 36:26-27; he desires a miracle or recreation (the VERB bara used only of God, Gen. 1:1) renew a steadfast spirit within me – BDB 293, KB 293, Piel IMPERATIVE, cf. Ps. 78:37 do not cast me away from Your presence – BDB 1020, KB 1527, Hiphil IMPERFECT used in a JUSSIVE sense, cf. 2 Kgs. 13:23 and negative in 2 Kgs. 24:20; Jer. 7:15 do not take Your Holy Spirit from me – BDB 542, KB 534, Qal IMPERFECT used in a JUSSIVEsense, cf. Isa. 63:10,11; Ezek. 36:26-27 restore to me the joy of Your salvation – BDB 996, KB 1427, Hiphil IMPERATIVE sustain me with a willing spirit – BDB 701, KB 759, Qal IMPERFECT used in a JUSSIVE sense to match #3,4 Notice the emphasis on the internal, personal aspect of faith (i.e., Isa. 26:9). The result of this spiritual renewal will be I will teach transgressors Your ways – BDB 540, KB 531, Piel COHORTATIVE; note the fellowship and knowledge of God must come first, cf. Ezra 7:10 sinners will be converted (lit. "turn back") – same VERB as Ps. 51:12a, "to restore," but Qal IMPERFECT 51:10 "heart" See SPECIAL TOPIC: THE HEART. Mankind's unique creation in the image and likeness of God (cf. Gen. 1:26-27) and personally "fashioned/formed" by God (Gen. 2:7), makes him a physical creature, like the other animals on this planet (cf. nephesh, see notes at Ps. 3:2 and Gen. 35:18 online; see SPECIAL TOPIC: NEPHESH) spiritual creature, uniquely suited for fellowship with God; this spiritual aspect goes by several metaphors/analogies/terms heart, i.e., Ps. 36:1; 39:3; 55:4; 109:22 kidneys/bowels, i.e., Ps. 22:14; Jer. 4:19; 31:20; Lam. 1:20; 2:11 spirit, i.e., Isa. 57:16; Zech. 12:1 thoughts, Ps. 94:19 SPECIAL TOPIC: INWARD PARTS ▣ "spirit" The term (BDB 924) is used several times in this Psalm. "a steadfast spirit," Ps. 51:10 "Your Holy Spirit," Ps. 51:11 "a willing spirit, Ps. 51:12 "a broken spirit, Ps. 51:17 SPECIAL TOPIC: SPIRIT IN THE BIBLE 51:11b Many commentators believe this line of poetry is a reference to 1 Sam.11:6; 16:14; 18:12, where Saul initially had the Spirit but after his repeated sins, the Spirit left him and went to David, God's choice for a new king. This verse has caused many NT believers to fear they have committed the "unpardonable sin" and that God has removed His Spirit. One must note the differences between an OT performance-based covenant and the NT grace-based covenant. Saul lost the Spirit because of repeated covenant disobedience. NT believers' disobedience affects their fellowship with God, but not the loss of the Spirit. Only unbelief can do that. My own denomination has used this Psalm, especially Ps. 51:12, to assert that no one can lose their salvation because it says, "restore the joy of Your salvation." However, Saul's spiritual status is uncertain. I have chosen to at least provide my understanding of these issues by referring you to the SPECIAL TOPIC: APOSTASY (APHISTĒMI) referring you to the SPECIAL TOPIC: PERSEVERANCE inserting the following SPECIAL TOPIC: ASSURANCE and SPECIAL TOPIC: CHRISTIAN ASSURANCE ▣ "Your Holy Spirit" In most of the OT, the "Spirit" is a force of God (i.e., Gen. 1:2), not a distinct person (but note Isa. 63:10-11). However, this concept of the personhood of the Spirit is developed in the NT. Two Special Topics help clarify the point. SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT SPECIAL TOPIC: THE TRINITY 51:12 "salvation" See SPECIAL TOPIC: SALVATION (OT)
Salmos 51:14-17
51:14-17 This strophe continues the thought of deliver – BDB 664, KB 717, Hiphil IMPERATIVE, the psalmist was sinful and needed to be forgiven. Psalm 51:14 may link to David's murder of Uriah (lit. "bloods," BDB 196, assumed to refer to "bloodguiltiness," that is, "murder of an innocent person"; see SPECIAL TOPIC: MURDER). the "teach transgressors" (BDB 540, KB 531, Piel COHORTATIVE) of Ps. 51:13a is explained/defined my tongue will joyfully sing (David was a singer) of Your righteousness (this key term [BDB 842] basically means a standard, ruler, straight edge. All the words for "sin" are a deviation from the standard; in this context it has the connotation of "vindication" or "just actions," cf. Ps. 71:2,15; see SPECIAL TOPIC: RIGHTEOUSNESS). (1) open my lips (2) my mouth may declare Your praise The new thought is begun in Ps. 51:16-17. There was no sacrifice listed in Leviticus 1-7 that dealt with intentional, premeditated sin (cf. Lev. 4:2,22,27; 5:15-18; 22:14; Num. 15:27-28; see SPECIAL TOPIC: UNINTENTIONAL SIN). If there were he would give it (BDB 678, KB 733, Qal COHORTATIVE), but there was not, so he threw himself on the mercy of God. He trusted/believed that God would not reject (both Niphal PARTICIPLES) a broken spirit over sin (BDB 990, cf. Ps. 34:19; Isa. 61:1; Jer. 23:9) a contrite heart (lit. "crushed, BDB 194, cf. Isa. 57:15) This refers to a Rom. 12:1-2 kind of worshiper. Repentance has an effect on God (cf. Ps. 34:18)! SPECIAL TOPIC: REPENTANCE (OT) 51:15 NASB (1970) "Lord" NASB (1995) "Lord" The MT has Adon, not YHWH. The covenant name for Israel's God is not found in Book II of the Psalter as frequently as in Book I. Some scholars speculate that the compiler of Book II changed many of the references of YHWH to Elohim. SPECIAL TOPIC: NAMES FOR DEITY, D. SPECIAL TOPIC: LORD (Adon and Kurios) 51:16 This is a strange statement. See full note at Ps. 50:8-9. 51:17 There is hope for all sinners in the unchanging, merciful character of the Creator/Redeemer God!!
Salmos 51:18-19
51:18-19 The Psalm closes with a seemingly separate thought. There is an unexpected switch from an individual to a national prayer for God's blessing ("do good," BDB 405, KB 408, Hiphil IMPERATIVE) on Jerusalem. This switch from the SINGULAR to the PLURAL shows how personal psalms became national psalms. The prayer implies that Jerusalem had problems. build her walls restore her sacrificial system Many commentators have used Ps. 51:16 to depreciate sacrifice, but because of Ps. 51:19, it is best to see it as emphasizing the difference between "intentional" and "unintentional" sin (see SPECIAL TOPIC: UNINTENTIONAL SIN). Also notice that at no time would these two verses fit David's life. There is no MSS evidence they were added after the compositions or compilation of the Psalm. As the psalmist admits to premeditated sin but seeks forgiveness, not in sacrifices none for premeditated sin, see SPECIAL TOPIC: UNINTENTIONAL SIN later there was no temple but in the merciful character of the unchanging, merciful Covenant God of Israel. It is verses such as these that post A.D. 70 Judaism used to offer sacrifices of the "lips" and "heart," not animals.