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We've seen the joy and extent of God's forgiveness in Psalm 103. However, the psalms in this chapter focus on the anguish of sin. What should we do when we sin? David was a great lover of God but also a great sinner. Let's examine two of his psalms. Psalm 32 - Blessed Is the One Whose Sin Is ForgivenPsalm 32 is attributed to David, though we're not told the circumstances. It could relate to the Bathsheba-Uriah incident that Psalm 51 clearly references, or to another time in David's life when he struggled with sin. It is termed "a maskil." The root of the word denotes insight or wisdom, so this may be a psalm of wisdom, though we're not sure. What we are sure of is that in this psalm is a good deal of insight into the human psyche and the workings of self-deception and guilt within the soul. StructureThe structure of the psalm seems to be:
Blessed Is the Forgiven Person (32:1-2)David begins his sonnet of guilt and forgiveness with a comment on how fortunate the forgiven person really is: "1Blessed is he David uses several synonyms for sin and guilt in Psalms 32 and 51, each with its own flavor:
We sometimes try to rationalize and minimize our "weaknesses" and "mistakes." But David calls them for what they are -- rebellion, revolt, iniquity. David also uses a pair of synonyms for forgiveness in verse 1:
Given how sinful we can sometimes be, David is reflecting upon God's grace, his willingness to forgive. The Apostle Paul cites these verses as speaking "of the blessedness of the man to whom God credits righteousness apart from works" (Romans 4:6-8). Is there genuine grace in the Old Testament? Oh, yes! The Agony of Guilt (32:3-4)How miserable we are when we try to wriggle away from our sins and avoid dealing with them: "3When I kept silent, Why do we do this? The clue is found in verse 2: "Blessed is the man ... in whose spirit is no deceit." (32:2b) It is this self-deceit in our inner person that is so self-destructive. We might know deep down that we've done something wrong, but at the surface level we rationalize our actions, refusing to admit the depth of our guilt. The result David describes from personal experience in verses 3 and 4 -- a physical and emotional drain that takes its toll on the life. The key is to apply truth to the self-deceit. That is what the Word does for us, what pastors and counselors do in public exhortation and private counsel. When we apply lies to mask our sin, the result is ultimately unsatisfying. There is no secular substitute for forgiveness. The inner soul of a human being cries out for relief from guilt at some level. The Freedom of Confession (32:5)If this was the incident with Bathsheba and Uriah, then Nathan the prophet was the one God used to pierce David's wall of self-deceit with the truth (2 Samuel 12:3-15), like you might lance an infected boil. Whatever sin and guilt it was that was causing David inner turmoil, he finally found release through confession. "Then I acknowledged my sin to you David uses three synonyms for confession:
In a reaction to the Catholic practice of confession and absolution, many Protestants have let the pendulum swing far in the other direction, imagining that they have no need of confession or a confessor. Yes, we can and should confess our sins to God. But confessing our sins to a godly Christian leader can also help bring healing to the soul: "Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective." (James 5:16)
You Are My Hiding Place (32:6-7)Now that sin is confessed and dealt with, the tenor of the psalm turns to an acknowledgement of God as Savior and Protector: "Therefore let everyone who is godly pray to you David urges praying to the Lord "while you may be found," implying that there are definite times when God is near and accessible to us, and times when because of our sin or hardness we just are unable or unwilling to come to him. We must take advantage of the opportunity to draw close to him. A few centuries later, Isaiah wrote: "Seek the LORD while he may be found; When we do make peace with God, then we have his promise of protection: "6bSurely when the mighty waters rise, I've heard skeptics disparage the concept of God as a Protector as a crutch for the weak. But this comes from an arrogance that has never faced the "mighty waters" of life, the overwhelming enemies. In chapter 6 we examined psalms of protection, especially Psalm 91:1 that addresses, "He who dwells in the shelter of the Most High." Here "shelter, secret place" (sēter) is the same word as "hiding place" in 32:7, from sātar, "hide, conceal," with the idea of protection.9 The shouts or "songs of deliverance" in verse 7 that surround us are what you would expect in the camp of the victorious army, not in a fear-filled hovel. God both protects us and encourages our faith. A Call to Teachability rather than Stubbornness (32:8-11)We have heard the psalmist's voice. But now God speaks through David a promise and an admonition: "8I will instruct you and teach you in the way you should go; Once the Lord has cleansed us from guilt and sin, and brought us into his protective care, he wants to teach us and instruct us. He uses the metaphor of a stubborn horse or mule that will only come to their master when forced to by a bit and bridle. Don't be like that, the Lord says, let me teach you. Let my "unfailing love" (ḥesed) surround you. Don't resist me. Sin causes us to run away from God, to "kick against the goads" (Acts 26:14). Relax, let your rebellion and sin go, and hear his words of instruction in a safe place. The psalm concludes with a call to praise: "Rejoice in the LORD and be glad, you righteous; Psalm 51 - Create in Me a Clean Heart, O LordNow we come to the classic psalm of repentance, confession, and plea for pardon. Setting the Scene (2 Samuel 11-12)The ascription to Psalm 51 reads, "For the director of music. A psalm of David. When the prophet Nathan came to him after David had committed adultery with Bathsheba," a story of humble origins, a rise to glory, self-indulgence, moral corruption, and finally David's restoration to the God that he loved. When David's nemesis King Saul finally dies and David is crowned king, he begins as a righteous ruler. But power and wealth take their toll on his moral compass. One day from the height of his palace, he watches as Bathsheba, wife of Uriah, one of his loyal warriors, bathes on her rooftop. In lust he calls her to the palace and she becomes pregnant. When he can't blame her pregnancy on her husband, he has her husband killed. One day God sends Nathan the prophet who tells him the simple story of a poor man being cheated by a rich man out of the little ewe lamb that he loves. Enraged, David says, "The man deserves to die." Nathan lifts a bony finger, points directly at the corrupt King, says with an even voice, "You are that man," and pronounces the Lord's judgment upon him. This shocks David out his denial and cover-up. Then David said to Nathan, "I have sinned against the LORD." The Lord punishes David for his sin, a Father's stern discipline you might call it, but he forgives the sin that had become a wedge between David and his God and restores him to fellowship. The Lord draws him close and David, now chastened, responds. StructureHere is the structure of Psalm 51:
Pleading for God's Mercy (51:1-2)"1Have mercy on me, O God, David begins by calling out for mercy. Why? Because he recognizes that God's revealed character is one of love and compassion. From the time of Moses, God has revealed himself as: "The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin." (Exodus 34:6) God owes David no favors; David realizes he is bankrupt. So he begins his prayer: "Have mercy on me, O God, We've seen most of these words before:
David knows he doesn't deserve forgiveness, so he calls on God's character of mercy. He knows God is like this, so he prays with faith. Here is David's request: "… Blot out my transgressions. This is Spirit-inspired poetry, so in keeping with Hebrew poetic style of synoptic parallelism where two or more lines repeat the same idea, David makes his request with three synonyms for forgiveness and three synonyms for sin.
We looked at synonyms for sin in Psalm 32:1-2 above. Now let's examine the synonyms for pardon.
David asks God for a full pardon -- and cleansing of his character -- based on God's merciful nature. It is a bold and very hopeful prayer prayed by a desperately wounded sinner longing to be restored to fellowship with his God. Confessing and Acknowledging Sin (51:3-5)We've considered the importance of repentance and confession in Psalm 32 above. Here in Psalm 51, David does not hide or minimize his sin. "3For I know my transgressions, 5Surely I was sinful (‘āwōn) at birth, sinful (hēt’) from the time my mother conceived me. 6Surely you desire truth in the inner parts; you teach me wisdom in the inmost place." (51:3-6) Notice verse 4: "Against you, you only, have I sinned Does this mean that David's sins against Bathsheba and her husband Uriah were meaningless, inconsequential? No, not at all. But David recognizes that the greatest sin of all is against the Lord that he purports to love. When he sins, he is flaunting his rebellion in God's face. Yes, we can sin against people and need to make these sins right (Matthew 5:23). But our sin is even more against our heavenly Father. It is that breach that must be healed at all costs. In verses 5 and 6 when David talks about being sinful from before birth, is David claiming that Original Sin made him do it? Is he excusing himself in that he just can't help sinning because he is "only human." I don't think so. Rather, he is affirming that he is sinful through and through. He is acknowledging the awfulness of his sin in the clearest possible way by using these various synonyms of sin that describe its convolutions of rebellion, twistedness, missing the way, and wickedness.
Hungering for Fellowship Once More (51:6-12)David has painted his iniquity in clear colors. Now he begins to contrast his own sinfulness with what God desires. He looks within. Sinfulness is not primarily in one's actions, but in one's heart. "Surely you desire truth in the inner parts; In verse 6 David speaks of "the inner parts" (NIV), "the inward parts" (KJV), "the inward being" (NRSV).17 It is this inner person who must be converted and cleansed and discipled. Our actions (when we are not putting on an act for others) flow from this inner person, from our heart of hearts. Jesus taught: "For out of the overflow of the heart the mouth speaks." (Matthew 12:34) "For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander." (Matthew 15:19) Remember the danger of "deceit" hiding in the spirit in Psalm 32:2? Now sadder and wiser, David calls on God for "truth in the inner parts" and "wisdom in the inmost place" (51:6). He offers a prayer for deep cleansing: "Cleanse me with hyssop, and I will be clean; "Cleanse" (NIV) or "purge" (KJV) translate a word that denotes a cleansing or purifying ceremony during which sin is done away with.18 Hyssop is a small plant that grows on walls, probably marjoram in the mint family. It was used in purification ceremonies to apply blood and water.19 David is calling upon God himself, not just a priest, to cleanse him through and through to remove his deeply ingrained sin. If God cleanses him, if God washes him, then he will be "whiter than snow." While he has been separated from God he has withered. Now he longs for the joy of the Lord once again: "Let me hear joy and gladness; "Restore to me the joy of your salvation." (51:12a) Contrary to those who cynically perceive Christianity as a guilt-driven religion, God doesn't desire us to live with guilt, but to enjoy forgiveness and full fellowship with him. Here David prays for joy to replace his misery and "the bones you have crushed" (51:8b). In verse 12a, the word "restore" (shûb), "turn back, return," carries the idea of "give back, restore"16 David has known the joy of God's salvation and rescue before. Now he longs for this joy in fellowship to be restored to him once more. It is his earnest prayer. Have you lost the "joy" of your salvation? Have you become somewhat distant from God? Have you taken God for granted? Or perhaps have you never really gotten to know him. God wants to restore the joy to you that is your birthright as a Christian. Joy is a fruit of the Holy Spirit's work in your life (Galatians 5:22-23). Call out to him in repentance and receive the joy God desires for you. The Longing for a Pure Heart (51:10, 12)David also prays for a pure heart and a willing spirit. "Create in me a pure heart, O God, David uses two interesting words in his prayer in verse 10 -- "create" and "pure." "Create" (bārā’) in this verse carries the connotation of "to initiate something new."21 "Pure" (NIV) or "clean" (KJV) comes from ṭāhēr which we saw in 51:2, "to cleanse," used of ritual or moral purity and of the pureness of the unalloyed gold of the temple furniture.22 Now the word describes the heart David longs for. But isn't he asking for too much? David has been a slave to lust, drunk with power, stained by murder. How can he now pray for a pure heart? Isn't it too late? No. Can we be pure again once we've been corrupted? Yes. Jesus taught us, "Blessed are the pure in heart, for they will see God" (Matthew 5:8). Peter observed, "He made no distinction between us and them, for he purified their hearts by faith" (Acts 15:9). God spoke to Peter, "Do not call anything impure that God has made clean" (Acts 10:15). God is in the heart purification business. The author of Hebrews wrote: "How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!" (Hebrews 9:14) Do you feel unforgiven? Unforgivable? Jesus died for your sins and he desires to forgive you, no matter what you have done. Pray this prayer with David: "Create in me a pure heart, O God, The second part of verse 10 is a prayer for God to renew (ḥādash, "repair, renew, rebuild"23) a "right" (KJV, NRSV, kûn) or "steadfast" (NIV) spirit, "established, prepared, made ready, fixed, certain, right."24 In verse 12b he prays for a "willing spirit" (NIV, NRSV) or to be upheld by God's "free spirit" (KJV). The adjective nādīb, "noble, willing, inclined," is from the root nādab, "make willing, incite, an uncompelled and free movement of the will unto divine service or sacrifice."25 Oh, for a spirit that longs to serve God, a heart that is inclined to him!
Do Not Take Your Holy Spirit from Me (51:11)Now David prays against his great fear: "Do not cast me from your presence When David was just a boy, King Saul had sinned and rebelled against God. Shortly after this, the Prophet Samuel had come to his father's farm, directing that all Jesse's sons appear before him: "So Samuel took the horn of oil and anointed him in the presence of his brothers, and from that day on the Spirit of the LORD came upon David in power.... Now the Spirit of the LORD had departed from Saul...." (1 Samuel 16:13-14) The Spirit of God had left Saul and come upon David. So David is terrified that in his sin this would happen to him as well, that God's Spirit will desert him. But he repents and trusts God for the answer to his prayer. Resolving to Declare God's Grace (51:13-15)Now David looks forward to the answer to his prayer and how he will serve God. "13Then I will teach transgressors your ways, Restored and forgiven, he sees himself once again serving the Lord -- teaching, singing, praising. Note that he is not bargaining with God, but anticipating and promising to God what he will do. I don't see this so much as a vow as a vision of the future. Offering the Sacrifice of a Contrite Heart (51:16-17)Now David compares true repentance to ritual sacrifice. "You do not delight in sacrifice, or I would bring it; Though Israel had a well-developed sacrificial system designed to atone for sin, too often people just went through the motions of religion without real repentance, without a genuine desire for change, without a real love for God. Across the Old Testament you see a recognition that it is an inner obedience and submissive spirit that God desires, not the outward rituals (1 Samuel 15:22; Isaiah 1:11; Micah 6:6-9). We Christians also have developed rituals through which we can be absolved from sin. It may be formal confession and absolution by a priest or pastor, or by praying a particular prayer. Confession is important in this process (James 5:16). But whatever shape it takes, God is not looking for outward religious action but for heart repentance and change. In Psalm 51, David fully realizes and celebrates this fact. "The sacrifices of God are a broken spirit; "The sacrifices of God" (NIV, KJV) or "the sacrifice acceptable to God" (NRSV) could also be translated, "My sacrifice, O God" (NIV, NRSV footnote). "Broken" (shābar) is used figuratively here of a broken heart. "Contrite" is dākă, a by-form of the verb dk’, which also means "to crush," and of dûk, "to pound, beat." The verb is consistently used of one who is physically and emotionally crushed because of sin or the onslaught of an enemy.27 Together, the broken and contrite heart of verse 17 "describe the condition of profound contrition and awe experienced by a sinful person who becomes aware of the divine presence."28 Until our hearts break with sorrow at our sin, we are not quite ready for forgiveness. So often we are sad at being caught or exposed, but not sad at hurting the God who loves us or injuring his reputation by our sins. Nathan had told David that his sin had "made the enemies of the LORD show utter contempt" (2 Samuel 12:14). Many conversions these days seem to lack the deep repentance that rends the heart (Joel 2:13). It is not religion, but a relationship that has been injured and must be restored. "Against you, you only, have I sinned and done what is evil in your sight, " David cries (51:4). Oh, that our sins would break our hearts!
Praying for Jerusalem's Prosperity (51:18-19)
The psalm concludes with a prayer for Jerusalem. "In your good pleasure make Zion prosper; Assuming that the earlier part of the psalm was penned by David, these last two verses could have been added after the fall of Jerusalem, as a prayer for the restoration of the city and temple worship that had been destroyed because of the sin of the nation, recognizing the value of the psalm as a corporate confession as well as a personal prayer for mercy.29
PrayerO Lord, we have sinned. We have struggled with temptation. Teach us how to confess our sins before you. Teach us a broken and contrite heart, a humble spirit. Help us to walk before you in humility and find the protection of your presence around us. In Jesus' name, we pray. Amen. Songs
References
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