Psalm 51:3 Komentář

Though David penned this psalm upon a very particular occasion, yet, it is of as general use as any of David's psalms; it is the most eminent of the penitential psalms, and most expressive of the cares and desires of a repenting sinner. It is a pity indeed that in our devout addresses to God we should have any thing else to do than to praise God, for that is the work of heaven; but we make other work for ourselves by our own sins and follies: we must come to the throne of grace in the posture of penitents, to confess our sins and sue for the grace of God; and, if therein we would take with us words, we can nowhere find any more apposite than in this psalm, which is the record of David's repentance for his sin in the matter of Uriah, which was the greatest blemish upon his character: all the rest of his faults were nothing to this; it is said of him (Kg1 15:5), That "he turned not aside from the commandment of the Lord all the days of his life, save only in the matter of Uriah the Hittite." In this psalm, I. He confesses his sin (Psa 51:3-6). II. He prays earnestly for the pardon of his sin (Psa 51:1, Psa 51:2, Psa 51:7, Psa 51:9). III. For peace of conscience (Psa 51:8, Psa 51:12). IV. For grace to go and sin no more (Psa 51:10, Psa 51:11, Psa 51:14). V. For liberty of access to God (Psa 51:15). IV. He promises to do what he could for the good of the souls of others (Psa 51:13) and for the glory of God (Psa 51:16, Psa 51:17, Psa 51:19). And, lastly, concludes with a prayer for Zion and Jerusalem (Psa 51:18). Those whose consciences charge them with any gross sin should, with a believing regard to Jesus Christ, the Mediator, again and again pray over this psalm; nay, though we have not been guilty of adultery and murder, or any the like enormous crime, yet in singing it, and praying over it, we may very sensibly apply it all to ourselves, which if we do with suitable affections we shall, through Christ, find mercy to pardon and grace for seasonable help. To the chief musician. A psalm of David, when Nathan the prophet came unto him, after he had gone in to Bath-sheba.

INTRODUCTION TO PSALM 51 To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba. The occasion of this psalm was the sin of David with Bathsheba, signified by "going in to her"; an euphemism for "lying with her"; which sin was a very aggravated one, she being another man's wife, and the wife of a servant and soldier of his, who was at the same time exposing his life for his king and country's good; and David besides had many wives, and was also king of Israel, and should have set a better example to his subjects; and it was followed with other sins, as the murder of Uriah, and the death of several others; with scandal to religion, and with security and impenitence in him for a long time, until Nathan the prophet was sent to him of God, to awaken him to a sense of his sin; which he immediately acknowledged, and showed true repentance for it: upon which, either while Nathan was present, or after he was gone, he penned this psalm; that it might remain on record, as a testification of his repentance, and for the instruction of such as should fall into sin, how to behave, where to apply, and for their comfort. The history of all this may be seen in the eleventh and twelfth chapters of the second book of Samuel.

For I acknowledge my transgressions,.... Before God and man. Acknowledgment of sin is what the Lord requires, and promises forgiveness upon, and therefore is used here as a plea for it; and moreover the psalmist had done so before, and had succeeded in this way, which must encourage him to take the same course again; see Psa 32:5; and my sin is ever before me; staring him in the face; gnawing upon his conscience, and filling him with remorse and distress; so that his life was a burden to him: for though God had put away sin out of his own sight, so that he would not condemn him for it, and he should not die; notwithstanding as yet it was not caused to pass from David, or the guilt of it removed from his conscience.

Psalm 50 [51] shows the complete repentance of a sinner when David, who had gone into Bathsheba, the wife of Uriah the Hittite and was rebuked by the prophet Nathan, said, “I have sinned.” Immediately he deserved to hear “The Lord has removed your sin from you.” For he, who had added homicide to adultery and was moved to tears, said, “God, have compassion on me according to your great pity, and according to the multitude of your mercies take away my iniquity.” Since a great sin needed great mercy, he added, “Wash me completely from my iniquity, and my offense is always before me. I have sinned against you only”—for a king did not fear anyone else—“and I have done evil in your sight so that you will be justified in your speaking and you overcome when you judge.” “For God has included all things under sin so that he may be merciful to all.” He made so much progress that he who a little earlier had been a penitent sinner became a master and was able to say, “I will teach the unjust your ways, and sinners will be converted to you.” Since confession and beauty are before God, the one who confesses his sins and says, “My wounds have been destroyed and become putrefied,” changes the foulness of his wounds into a healthy state. But “he who hides his sins will not prosper.”

As the holy old man Pachomius was journeying to his own monastery and had come near the desert called Amnon, legions of demons rose both on his right hand and on his left, some following him and others running in front of him, saying, “Behold the blessed man of God.” They were doing this, wishing to sow vainglory in him. But he knew their cunning, and the more they shouted, the more he cried out to God, confessing his sins. And undoing the demons’ cunning, he spoke out to them, saying, “O wicked ones! You cannot carry me away with you into vainglory, for I know my failures, for which I ought to weep constantly over eternal punishment. I have therefore no need of your false speech and guileful deceit, for your work is the destruction of the soul. And I am not carried away by your praises, for I know the cunning of your unholy minds.” And although holy Pachomius said these things to them, they did not stop their shamelessness; they followed alongside the blessed man until he drew near his monastery.

"For mine iniquity I acknowledge, and my delinquency is before me ever" [Psalm 51:3]. I have not put behind my back what I have done, I look not at others, forgetful of myself, I pretend not to pull out a straw from my brother's eye, when there is a beam in my eye; [Matthew 7:5] my sin is before me, not behind me. For it was behind me when to me was sent the Prophet, and set before me the parable of the poor man's sheep. For says Nathan the Prophet to David, "There was a certain rich man having very many sheep; but a poor man his neighbour had one little ewe sheep, which in his bosom and of his own food he was feeding: there came a stranger to the rich man, nothing from his flock he took, for the lithe ewe sheep of the poor man his neighbour he lusted; her he slew for the stranger: what does he deserve?" But the other being angry does pronounce sentence: then the king, evidently knowing not wherein he had been taken, declared the rich man deserving of death, and that the sheep be restored fourfold. Most sternly and most justly. But his sin was not yet before him, behind his back was what he had done: his own iniquity he did not yet acknowledge, and therefore another's he did not pardon. But the Prophet, being for this purpose sent, took from his back the sin, and before his eyes placed it, so that he might see that sentence so stern to have been pronounced against himself. For cutting and healing his heart's wound, he made a lancet of his tongue....

As we were singing of the Lord, we asked him to turn his face away from our sins and to blot out all our misdeeds. But you can also take note, brothers, of what we heard in the same psalm: "Since I myself acknowledge my misdeed, and my sin is always before me." Now somewhere else he says to God, "Do not turn your face away from me," while here we have just said to him, "Turn your face away from my sins." So since man and sinner are one person, the man says, "Do not turn your face away from me," while the sinner says, "Turn your face away from my sins." So what it amounts to is: "Do not turn your face away from what you have done; turn your face away from what I have done. Let your eye," he says, "distinguish between them, or else the nature may perish because of the flaw. You have done something, I too have done something. What you have done is called nature; what I have done is called a flaw. May the flaw be remedied and thus the nature preserved."

Finally, holy David successfully gained divine mercy because, having been converted by the humility of a contrite heart, he condemned the evil he had done by acknowledging it and did not put off punishment by doing penance for the lust of the evil deed he had fallen into; because, if he had not punished the cause of the guilt in which he was held, without a doubt he would have been punished. Having been converted to penance, he acknowledged his crime, fearing lest he would have to acknowledge the penalty by being condemned. By doing penance, he punished himself by acknowledging what he wanted to be overlooked by the Lord in himself. Finally, since he said, “Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin.” Immediately following this he added, “For I know my transgressions, and my sin is ever before me.” He acknowledged his sin, not that by sinning he might increase it the more, but that by repenting, he might wash it away; and so the domination of sin, which blameworthy enjoyment had brought in, true conversion removed. And because David, converted with all his heart, groaned, he was immediately saved and thus in him was fulfilled what is commanded through the prophet: “If you are converted and groan, you will be saved.”

"Because." Here he confesses his guilt. And first, he confesses the guilt. Second, he shows this confession to be acceptable to God. First, therefore, he confesses the guilt. Second, he aggravates the guilt, at "against you alone have I sinned." Third, he demonstrates its origin, at "behold indeed." He therefore recognizes his guilt, saying, "because my iniquity." Some do not recognize their sins for three reasons: because reason is weighed down by the gravity of sin. Prov. 18: "When the wicked man comes to the depth of sins, he scorns." Ps. 39: "My iniquities have overtaken me, and I was not able to see." Also, because they do not remember. Eccl. 5: "He has forgotten his delights." Also, because of the flattery of men. Ps. 9: "The sinner is praised in the desires of his soul." And therefore, because others praise him for his sins, he himself does not recognize them. But happy is he who recognizes his sin, as David did. Prov. 14: "The heart knows the bitterness of its soul; in its joy no stranger shall intermeddle." As to the second, he says, "and my sin is always before me." Some are those who, even if they recognize their sin, nevertheless do not detest it; but this man always has his sin before him as something contrary, harmful, and detestable. And he says "always." Some are those who detest sin for a time. Jas. 1: "He beheld himself and went away," etc. Is. 38: "I will recount to you all my years," etc. "My iniquity I know." Another text: "before me"; and thus it designates that he recognizes his guilt and that he continually meditates upon it. And this was established before God through Nathan the prophet, under the likeness.

On the occasion, compare Sa2 11:12. The Psalm illustrates true repentance, in which are comprised conviction, confession, sorrow, prayer for mercy, and purposes of amendment, and it is accompanied by a lively faith. (Psa. 51:1-19) A plea for mercy is a confession of guilt. blot out--as from a register. transgressions--literally, "rebellions" (Psa 19:13; Psa 32:1).

For . . . before me--Conviction precedes forgiveness; and, as a gift of God, is a plea for it (Sa2 12:13; Psa 32:5; Jo1 1:9).

Substantiation of the prayer by the consideration, that his sense of sin is more than superficial, and that he is ready to make a penitential confession. True penitence is not a dead knowledge of sin committed, but a living sensitive consciousness of it (Isa 59:12), to which it is ever present as a matter and ground of unrest and pain. This penitential sorrow, which pervades the whole man, is, it is true, no merit that wins mercy or favour, but it is the condition, without which it is impossible for any manifestation of favour to take place. Such true consciousness of sin contemplates sin, of whatever kind it may be, directly as sin against God, and in its ultimate ground as sin against Him alone (חטא with ל of the person sinned against, Isa 42:24; Mic 7:9); for every relation in which man stands to his fellow-men, and to created things in general, is but the manifest form of his fundamental relationship to God; and sin is "that which is evil in the eyes of God" (Isa 65:12; Isa 66:4), it is contradiction to the will of God, the sole and highest Lawgiver and Judge. Thus it is, as David confesses, with regard to his sin, in order that... This למען must not be weakened by understanding it to refer to the result instead of to the aim or purpose. If, however, it is intended to express intention, it follows close upon the moral relationship of man to God expressed in לך לבדּך and הרע בּעיניך, - a relationship, the aim of which is, that God, when He now condemns the sinner, may appear as the just and holy One, who, as the sinner is obliged himself to acknowledge, cannot do otherwise than pronounce a condemnatory decision concerning him. When sin becomes manifest to a man as such, he must himself say Amen to the divine sentence, just as David does to that passed upon him by Nathan. And it is just the nature of penitence so to confess one's self to be in the wrong in order that God may be in the right and gain His cause. If, however, the sinner's self-accusation justifies the divine righteousness or justice, just as, on the other hand, all self-justification on the part of the sinner (which, however, sooner or later will be undeceived) accuses God of unrighteousness or injustice (Job 40:8): then all human sin must in the end tend towards the glorifying of God. In this sense Psa 51:6 is applied by Paul (Rom 3:4), inasmuch as he regards what is here written in the Psalter - ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικῃσεες ἐν τῷ κρίνεσθαί σε (lxx) - as the goal towards which the whole history of Israel tends. Instead of בּדברך (infin. like שׁלחך, Gen 38:17, in this instance for the sake of similarity of sound (Note: Cf. the following forms, chosen on account of their accord: - נשׂוּי, Psa 32:1; הנדּף, Psa 68:3; צאינה, Sol 3:11; שׁתות, Isa 22:13; ממחים, ib. Psa 25:6; הלּוט, ib. Psa 25:7.) instead of the otherwise usual form דּבּר), in Thy speaking, the lxx renders ἐν τοῖς λόγοις σου = בּדבריך; instead of בּשׁפטך, ἐν τῷ κρίνεσθαί σε = בּהשּׁפטך (infin. Niph.), provided κρίνεσθαι is intended as passive and not (as in Jer 2:9 lxx, cf. Mat 5:40) as middle. The thought remains essentially unchanged by the side of these deviations; and even the taking of the verb זכה, to be clean, pure, in the Syriac signification νικᾶν, does not alter it. That God may be justified in His decisive speaking and judging; that He, the Judge, may gain His cause in opposition to all human judgment, towards this tends David's confession of sin, towards this tends all human history, and more especially the history of Israel.