Seventh-day Adventist Bible CommentaryPsalms 51

Have mercy. Heartbroken from a consciousness of his great sin against Uriah and Bath-sheba, crushed under the weight of guilt, David cries to God for mercy. There is in this cry no excuse, no apology, no attempt to vindicate, no complaint against the justice of the law that condemned him. In true humility David blames no one but himself. Lovingkindness. See Additional Note on Ps. 36. When we have no sense of sin, we talk of justice; when we sense the need of a Saviour, we talk of love. Multitude. In the vastness of God’s mercy David could safely trust. Blot out. Erase from the book in which the record of man’s actions is kept (see Ex. 32:32, 33; Isa. 43:25; 44:22; Acts 3:19).

Ellen G. White

Wash me throughly. Literally, “multiply to wash me” (see Jer. 4:14; Zech. 13:1). The Hebrew word is used of washing a garment (Gen. 49:11; Ex. 19:10). “Throughly” is an archaic form of “thoroughly” (see Jer. 6:9; 7:5; etc.). Iniquity. See on Ps. 32:1, 2 for the several words for sin used in this and the following verses. The various aspects of sin are covered.

Ellen G. White

Against thee, thee only. David did not mean to imply that he had not wronged Uriah and Bath-sheba, but all sin, in its ultimate nature, is sin against God. When convicted by Nathan, David declared, “I have sinned against the Lord” (2 Sam. 12:13). Joseph also acknowledged that, should he yield to temptation, his sin would be against God, “How then can I do this great wickedness, and sin against God?” (Gen. 39:9). Evil in thy sight. Compare 2 Sam. 11:27; 12:9. Mightest be justified. When God condemns, He is clear from any charge of injustice (see Rom. 3:4).

I was shapen in iniquity. David recognized that children inherit natures with propensities to evil (see Job 14:4; Ps. 58:3; PP 61, 306; MH 372, 373; GC 533). He did not seek to excuse his sin, but sought to stress the still greater need of God’s mercy because of his inborn tendency to do evil (see PP 64).

In the inward parts. Compare Ps. 15:2. Hidden part. David craves the wisdom that will guide him in a pure way.

Purge. Heb. chata’, the simple form of which means “to sin,” in the sense of missing the mark. The form employed here means, “to make atonement.” Hyssop. Under the Levitical law, hyssop was used in ceremonies of cleansing (see on Ex. 12:22; cf. Lev. 14:4; Num. 19:18). David recognized that only the remedy with the greatest purifying power could cleanse him from his defilement. Wash me. See v. 2; cf. Isa. 1:16, 18. David understood the spiritual significance of the ceremonial law. The Christian should make this prayer of David’s his own in times when sin has made him miss the mark (see COL 206; PK 320).

To hear joy. David longed for the sweet voice of God’s forgiveness (see on Ps. 32:1, 2). This was his supreme desire. Bones. Compare Ps. 6:2.

Hide thy face. Compare Ps. 13:1. David renews his prayer for forgiveness, with most earnest pleading and with tears. Blot out. See on v. 1.

Create. Heb. bara’ (see on Gen. 1:1). God does not merely cleanse the heart; He creates in His forgiven child a new heart (see Eze. 36:26). “The words, ‘A new heart also will I give you,’ mean, ‘A new mind will I give you.’ A change of heart is always attended by a clear conviction of Christian duty” (EGW RH Dec. 18, 1913). The prayer for forgiveness should always be accompanied by the prayer for heart renewal and sanctification (see Jer. 24:7; 11:19; Rom. 12:2; Eph. 2:10; 4:24). A right spirit. Or, “a constant spirit.” David’s prayer is for a spirit that is steadfast in its faith, and therefore constant in its obedience. The psalmist desires an entirely new mental and moral nature. “David had the true conception of forgiveness” when he prayed this prayer (MB 167). This should be the petition of every soul (PP 460).

Cast me not away. True happiness is found only in the presence of God (see Ps. 13:1; 16:11; 30:7; cf. Gen. 4:14). Thy holy spirit. Although he realized that his sins had grieved the Holy Spirit, David prays that he might not be deprived of the guidance of that Spirit (see Isa. 63:10). Compare Eph. 4:30.

Restore. David desires a return of that joy he had experienced before his great sin. With thy free spirit. The words translated “with thy” are supplied. “Free spirit” is better translated, “willing spirit.” David prays to be kept in a frame of mind willing and ready to obey God and to serve Him.

Then will I teach. David turns from petition to promise. He promises to instruct others concerning the malignancy of sin, that they may turn from their evil ways and find mercy and forgiveness. Thy ways. See Ps. 18:21. Shall be converted. From David’s example, men will learn that God grants mercy to those who forsake their sins, no matter how deep they may have fallen. Michelangelo placed this text as a motto on his portrait of Savonarola.

Bloodguiltiness. Apparently specific reference to the murder of Uriah (see 2 Sam. 11:14–17). David pleads that the sentence may not fall upon him. God of my salvation. See Ps. 18:46; 25:5; 27:9. David recognizes that salvation may be found only in God.

Open thou my lips. Forgiveness of sin and the relief of conscience unstop the lips of sinners and cause praise to flow forth abundantly (see Ps. 40:3).

Desirest not sacrifice. See on Ps. 40:6–8; cf. Isa. 1:11–17. The law of Moses prescribed death as the punishment for murder (Ex. 21:12); no mere offering could suffice.

Sacrifices of God. That is, the sacrifices that God approves. A broken spirit. Joy in forgiveness does not preclude sorrow and contrition for sin (see PK 78).

Unto Zion. David prays that God’s displeasure may not rest upon Zion (see on Ps. 48:2), the city of his heart, because of his sin. It is a characteristic of the psalmist to include his people in his prayer (see Ps. 25:22; 28:9). David probably added vs. 18, 19 to make this intensely personal penitential prayer suitable for public worship (see PP 725).

Build thou the walls. David prayed that nothing might interfere with the continued development of the fortifications of the sacred city (see 2 Sam. 5:9; 1 Kings 3:1; 9:15, 16). Figuratively, the phrase may refer to God’s favor and blessing.

Of righteousness. As opposed to the sacrifice discussed in v. 16, sacrifices acceptable to God are sacrifices of righteousness (see Ps. 4:5), offered in a right spirit with a right motive. With burnt offering. External forms of religion have their place. It was Christ who instituted the ceremonial law (see PP 366, 367). The various services prescribed in this law had important instructional value. The sin of the people lay in making these outward forms the sum total of religion. David recognized the significance and value of the forms of public worship when they are outward signs of the sincere spirit of the worshiper. We should take care that the most formal parts of public worship preserve the spirit of humble worship. There is nothing wrong in following certain forms of worship, but rather in a lack of sincere religion motivating the forms.