July 12, 2024
This is what repentance looks like!
Psalm 51
Alexia Voltzow
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 51:1-2
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!
Psalm 51
Create in Me a Clean Heart, O God
To the choirmaster. A Psalm of David, when Nathan the prophet went to him, after he had gone in to Bathsheba.
1
Have mercy on me,
1
51:1
Or Be gracious to me
O God,
according to your steadfast love;
according to your abundant mercy
blot out my transgressions.
2
Wash me thoroughly from my iniquity,
and cleanse me from my sin!
3
For I know my transgressions,
and my sin is ever before me.
4
Against you, you only, have I sinned
and done what is evil in your sight,
so that you may be justified in your words
and blameless in your judgment.
5
Behold, I was brought forth in iniquity,
and in sin did my mother conceive me.
6
Behold, you delight in truth in the inward being,
and you teach me wisdom in the secret heart.
7
Purge me with hyssop, and I shall be clean;
wash me, and I shall be whiter than snow.
8
Let me hear joy and gladness;
let the bones that you have broken rejoice.
9
Hide your face from my sins,
and blot out all my iniquities.
10
Create in me a clean heart, O God,
and renew a right
2
51:10
Or steadfast
spirit within me.
11
Cast me not away from your presence,
and take not your Holy Spirit from me.
12
Restore to me the joy of your salvation,
and uphold me with a willing spirit.
13
Then I will teach transgressors your ways,
and sinners will return to you.
14
Deliver me from bloodguiltiness, O God,
O God of my salvation,
and my tongue will sing aloud of your righteousness.
15
O Lord, open my lips,
and my mouth will declare your praise.
16
For you will not delight in sacrifice, or I would give it;
you will not be pleased with a burnt offering.
17
The sacrifices of God are a broken spirit;
a broken and contrite heart, O God, you will not despise.
18
Do good to Zion in your good pleasure;
build up the walls of Jerusalem;
19
then will you delight in right sacrifices,
in burnt offerings and whole burnt offerings;
then bulls will be offered on your altar.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Hyssop
Hyssop is a member of the mint family. Its fuzzy leaves and branches produce bunches of small white or yellow flowers. During Passover, the people of Israel used hyssop branches to place blood above their doors and on their doorposts (Ex. 12:22). In Psalm 51, hyssop symbolizes being cleansed from sin (see Lev. 14:4–6; Num. 19:6).
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 51:1–2 The terms mercy and steadfast love, as well as transgressions, iniquity, and sin, focus on God’s grace and kindness, echoing Ex. 34:6–7. The terms wash (see Ex. 19:10) and cleanse (see Num. 19:19) come from the ceremonial system, where they refer to rites that allow a person to come safely into God’s presence.
Ps. 51:4 Against you, you only, have I sinned. Of course, in doing wrong he has hurt others, but God is the ultimate judge of all sin.
Ps. 51:5 in sin did my mother conceive me. Each worshiper can trace his sinful tendencies to the very beginning of his existence—not only from birth but even from before that, to conception.
Ps. 51:9 Usually when God is said to hide his face from someone, it means that he will no longer look upon that person with favor (see 13:1; 22:24; 27:9; Deut. 31:17; 32:20; Isa. 59:2). Here the singer asks God no longer to look upon his sins. To blot out (see Ps. 51:1) is to remove completely from the record book; see Ex. 32:32.
Ps. 51:11 take not your Holy Spirit from me. Some scholars argue that here David asks God not to remove the divine anointing for kingship (compare note on 1 Sam. 16:14). But the whole tone of this psalm is that all persons are sinners and need God’s mercy. The psalm intends to keep the entire congregation from ever presuming on God’s grace. It does not teach that believers may in fact lose the Holy Spirit.
Ps. 51:6–13 One who is repentant craves a fresh sense of God’s presence (vv. 8–9, 11), a deeper purification of the moral life (vv. 6, 10, 12), and a credible witness to the unfaithful (v. 13). The focus is on the inmost self, from which obedient actions flow: inward being, secret heart (v. 6); clean heart, right spirit (v. 10). The goal of this confession is not humiliation but a renewal of joy and gladness (v. 8) in God’s presence.
Ps. 51:14 bloodguiltiness. Probably a reference to the slaying of Uriah (see 2 Sam. 12:9). The faithful may not have committed this particular sin, but they should be encouraged by God’s forgiveness of it. If God can forgive David, he can certainly forgive anyone else!
Ps. 51:14–17 Terms in this section such as sing aloud, declare, and sacrifice point to activities of public worship. The person who has used this psalm to confess sins and to receive God’s assurance of pardon is the one who can genuinely worship the gracious God of the covenant.
Ps. 51:16–17 sacrifice, burnt offering. These verses do not deny that the Israelites should offer sacrifices (see v. 19). Instead, they emphasize the proper attitude when offering sacrifices (a broken and contrite heart).
Psalm Ps. 51. This is probably the best known of the “Penitential Psalms” (Psalms 6; 25; 32; 38; 51; 130; 143). According to the title, David composed this psalm after being convicted of his sins, both in committing adultery with Bathsheba and in arranging the murder of Bathsheba’s husband (2 Sam. 12:1–14). At the same time, this is more than David’s personal prayer. It also encourages the worshiping congregation to confess their own sins (e.g., Ps. 51:16–19).
Fact: Hyssop
Hyssop is a member of the mint family. Its fuzzy leaves and branches produce bunches of small white or yellow flowers. During Passover, the people of Israel used hyssop branches to place blood above their doors and on their doorposts (Ex. 12:22). In Psalm 51, hyssop symbolizes being cleansed from sin (see Lev. 14:4–6; Num. 19:6).
Listen to the Podcast
Listen NowDive Deeper | Psalm 51
Psalm 51 is written by David in response to his infamous string of sins found in 2 Samuel 11:1–27 that he committed as he sat on the throne of Israel and coveted Bathsheba. The psalm doesn't begin with an excuse or a minimization of what David did. Rather, it begins with an honest cry to God. From the very first verse, we see David acknowledge his sins (Psalm 51:1-2) and plead for forgiveness (Psalm 51:7-9). What can we take away from these verses?
Confession connects us to God.
The kind of confession that David makes is an honest one. He lays his heart bare before the Lord, and it serves as an example for us as well. There is no safer space to show up than honestly, with all of our mess and emotions, in the very presence of God. He can handle it; in fact, He delights in it.
It's important to note that God, by no means, delights in our sin or sin committed against us. And He doesn't delight in our sacrifices or good works in an effort to right our wrongs and make ourselves right before Him (Psalm 51:16). The truth is, we are in bondage to sin and cannot free ourselves. And if that sounds a bit dispiriting, what's really dispiriting is to insist that I can free myself, I just haven't managed to pull it off yet.
Here's the good news: when you trust in the work of Jesus on the cross, God delights in the truth that you become God's very own redeemed sinner, beloved in all your broken beauty. And through repentance we let go of all the pretenses and the destructive independence from God. He is kind with our honest confession and never overlooks a broken heart (Psalm 51:17) because He deeply delights in us and cares far more about inner transformation than outward acts of religion.
My prayer for us is that God would help us honestly confront our brokenness over sin instead of merely singing songs and listening to sermons. The road to God's grace is built upon sincere honesty in His presence.
This month's memory verse
May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.
– Romans 15:13
Discussion Questions
1. Do you feel like you can show up 100 percent raw and honest in the presence of God? Why or why not?
2. Why is it important that we are honest and specific in our confession before God?
3. In addition to being forgiven, what are the results of genuine confession before God?
Respond to Today's Passage
Sign In to RespondMichael Scaman
greg jones
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