สดุดี 51:8 วิจารณ์

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.

Make me to hear joy and gladness,.... Which he had not heard for some time; sin had sadly broke in upon and interrupted his spiritual peace and joy; for though the love and favour of God cannot be lost, yet his sensible presence, which puts joy and gladness into the heart, may; and though an interest in Christ ever continues, and union to him is always the same; yet a view of interest in him, which fills with joy unspeakable and full of glory, and communion with him, may not be had for a time: and though justification by his righteousness, from whence flows much peace, is an invariable blessing; yet the comfortable perception of it may be taken away: and though salvation by Christ is a certain thing, yet the joy of it may be lost for a season; which was now the case of the psalmist: and when he desires that God would cause him to hear joy and gladness, his meaning is, that he might have that made known unto him; namely, the forgiveness of his sins, which would give him joy: not by an articulate voice from heaven, which he did not expect; nor by an angel from thence, which was not usual; but by the prophet, who as yet might not have declared to him that God had put away his sin; or, if he had, he might desire to have it repeated, for his fuller assurance, and greater joy; or by his Spirit, in an impulse on his mind, saying to him, thy sins are forgiven thee; which would give him great joy, fulness of it, even what is inconceivable and inexpressible, signified by these two words, "joy" and "gladness"; that the bones which thou hast broken may rejoice: a backsliding believer is not only like a bone out of joint, Gal 6:1; but his falls are sometimes both to the bruising of him, and to the breaking of his bones; of which when he is sensible, the quick sense of his sin is as the pain of a broken bone; see Psa 38:3; and here the breaking of them is ascribed to God; not that he is the cause or occasion of falling into sin, which breaks the bones, Jam 1:13; but of afflictions, corrections, and chastisements for sin, which are sometimes expressed by this phrase, Isa 38:13; and which David was threatened with, and gave him great uneasiness; and of the menaces and threatenings of the law, which being let into his conscience, worked wrath and terror there; and also of that true contrition of heart, and brokenness of spirit, which the Lord produces, and can only cure, by the discoveries of pardoning grace; which affects the whole frame of nature, the report of which makes the bones fat, and all of them to say, who is a God like unto thee? Pro 15:30.

But where is humility from hyssop? Hear what follows: "To my hearing You shall give exultation and gladness, and bones humbled shall exult" [Psalm 51:8]. I will rejoice in hearing You, not in speaking against You. You have sinned, why defendest you yourself? You will speak: suffer thou; hear, yield to divine words, lest you be put to confusion, and be still more wounded: sin has been committed, be it not defended: to confession let it come, not to defence. Thou engagest yourself as defender of your sin, you are conquered: no innocent patron have you engaged, your defence is not profitable to you. For who are you that defendest yourself? You are meet to accuse yourself. Say not, either, "I have done nothing;" or, "What great thing have I done?" or, "Other men as well have done." If in doing sin you say you have done nothing, you will be nothing, you will receive nothing: God is ready to give indulgence, you close the door against yourself: He is ready to give, do not oppose the bar of defence, but open the bosom of confession. "To my hearing You shall give exultation and gladness."...

"To my hearing." Here he sets forth how he has hope for the recovery of the goods which he had lost; and there are two: namely, the gift of prophecy and the joy of conscience. The gift of prophecy is compared to hearing, because the prophet does not see the essence of God so as to see revealed things in it, but certain signs of the revealed truth are made in the soul of the prophet, and these signs function in the manner of speech, etc. 1 Sam. 3: "Speak, Lord, for your servant is listening." Is. 21: "What I have heard from the Lord of hosts, the God of Israel, I have announced to you." This hearing had been interrupted for him through sin, and he hoped to recover it; and therefore he says, "To my hearing you shall give," etc. Or, "to my hearing" by which I heard from Nathan that my sin was taken away, whereby I conceived joy. But as to the joy of conscience, it should be known that spiritual joy has three degrees. First, it exists in the delight of the affection; second, in the expansion of the heart; third, in its outward progression. Delight is designated by "joy" when he says, "To my hearing," etc., namely, from the fact that I shall hear what you speak, or what Nathan has spoken. Phil. 4: "Rejoice in the Lord," etc. But when the affection rests in the beloved thing, then the mind expands to receive more of this expansion; and this also appears in sensible things. 2 Cor. 6: "Our heart is enlarged"; and therefore he says, "gladness," which here signifies expansion as a kind of gladness. But further, gladness also overflows to the body. Prov. 17: "A joyful mind makes for a flourishing age; a sorrowful spirit dries up the bones." And so, in the vision of glory in the homeland, after the resurrection, from the joy of the mind the body shall be glorified. Is. 66: "You shall see, and your heart shall rejoice, and your bones shall sprout like grass." And so he himself says, "the humbled bones shall exult"; and this for present glorification, for through the sorrow of penance the heart of a person is crushed; and therefore when people are joyful, it is a sign that the bones which have been crushed and afflicted participate in the joy. Prov. 12: "Sorrow in the heart of a man shall bring him low." Is. 58: "He will fill your soul with brightness, and will deliver your bones." Or, "the bones shall exult," that is, the spiritual virtues, which are increased through spiritual joy. And because through this joy the just person is strengthened.

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).

Make . . . joy--by forgiving me, which will change distress to joy.