1, 2. To the Chief Musician. A Psalm. By David. When Nathan the Prophet came unto him, as he (i. e. David) had come unto Bathsheba. The first inscription was particularly necessary here, to shew that the psalm was designed for permanent and public use, since it might otherwise have been regarded as expressive of mere personal emotions. It has reference to the one great crime of David’s life, noted as such in the inspired history itself (1 Kings xv. 5), and involving the guilt of both adultery and murder. See 2 Sam. xi. and xii. The significant repetition of the phrase came unto in ver 2 is lost in the English and most other versions. As is not a mere particle of time,’simply equivalent to when, but suggests the ideas of analogy, proportion, and retaliation. The psalm consists of two parts, a prayer and a vow. In the first, he prays to be forgiven and restored to the divine favour, ver. 3-14 (1-12). In the second, he shews how he means to testify his gratitude, ver. 15-21 (13-19).
3 (1). Be gracious to me, (0) God, according to thy mercy; according to the abundance of thy compassions, blot out my transgressions. In this verse and the next, he presents the petition which constitutes the theme or burden of the psalm. The appeal to the divine grace, mercy, and compassion, involves a confession of his own guilt and the justice of his condemnation. According to, literally like thy mercy, i.e. in accordance with it, in proportion to it. Here again there is a tacit admission of the greatness of his guilt, as requiring infinite mercy to forgive it. Abundance, increase, multitude. See above, on Ps. v. 8 (7). Compassions, tender mercies, a term expressive of the warmest and tenderest affections. See above, on Ps. xviii. 2 (1). Blot out, ‘erase, from thy remembrance. The allusion is probably to a record or register of crimes, or to the cancelling of accounts, although the former seems to agree better with ancient and oriental usage. Compare Num. v. 23. Transgressions, or with closer adherence to the primary etymological import of the term, revolts, apostasies. See above, on Ps. xix. 14 (13), xxxii. 1.
4 (2). Thoroughly wash me from my iniquity, and from my sin cleanse me. The first word in Hebrew is the infinitive or imperative of a verb meaning to increase or multiply, but often used adverbially in the sense of plentifully, abundantly. The verb in the first clause properly denotes the act of washing the garments, as distinguished from that of bathing the body. See Num. xix. 19. The image here presented, therefore, is the same as in Jude ver. 23, sin being represented as a stain, and the grace of God as purifying water.
5 (3). For my transgressions I know, and my sin (is) before me always. His consciousness of guilt is urged, not only as a reason why he should ask forgiveness, but as a reason why God should grant it. As no one is forgiven unless convinced of sin, so this conviction constitutes a kind of claim to pardon, not as being meritorious or intrinsically efficacious, but as an indication of God’s merciful intentions, since conviction and forgiveness are alike his gift. The same mutual connection of the two things is uniformly recognised in Scripture. See above, on Ps. xxxii. 5, and compare 2 Sam. xii. 13, Prov. xxviii. 13, 1 John i. 9. The future in the first clause is significant. I know it and shall know it; I can never henceforth lose the sense or knowledge of it.
6 (4). To thee, thee ordy, have I sinned, and done the evil in thine eyes, to the intent that thou may est be just in thy speaking, and be clear in thy judging. The particle at the beginning denotes general relation, as to, or respecting. The precise relation meant must be determined by the context. See above, on Ps. xxxv. 19, 24, xxxviii. 17 (16). It does not, therefore, directly and explicitly substitute God for man as the injured party, which is the only sense that can be put upon the English phrase against thee. This idea, however, is undoubtedly implied, as well as perfectly consistent with the usage of the Scriptures in describing all sin as committed against God. Even murder, the highest crime that can be committed against man, is condemned and punished as the violation of God’s image (Gen. ix. 6). It is also possible to understand thee, thee only, as opposed not to other objects, but to the sinner himself, as one of two contending parties. As if he had said, thou hast not sinned against me, but I have sinned against thee, thee only. The evil, not this evil, which restricts the acknowledgment too much, but that which is evil, meaning sin in general. To the intent that may have reference to the divine purpose in permitting David’s sin to take this aggravated form, so that there could be neither doubt nor transfer nor participation of his guilt, and so that when God spoke in condemnation of it, he might not only be, but appear to be, entirely just. There is no need, therefore, of adopting the weaker meaning, so that, denoting a mere consequence but not a purpose, or of supposing the intention indicated to be merely that of the confession, “ I acknowledge this, that thou mayest be just, &c. Speaking, i. e. speaking as a judge, deciding, or more definitely still, condemning. It is therefore substantially equivalent to the parallel term judging.
7 (5). Lo, in iniquity I was born, and in sin did my mother conceive me. The meaning of the first verb is determined by its use in Job xv. 7, Prov. \dii. 24, 25, and that of the corresponding active form in Job xxxix. 1. The iniquity and sin meant are not those of his mother, but his own. Having just before confessed his actual transgressions, he now acknowledges the corruption of his nature. This has always been regarded as the locus classicus of the Old Testament, in reference to the doctrine of original sin.
8 (6). Lo, truth thou hast desired in the inward (or secret) parts, and in the hidden (part) wisdom thou wilt make vie know. The repetition of behold or lo, at the beginning of the sentence, seems to indicate a close connection with the preceding verse. That connection is most probably as follows:— “ Since I am corrupted in my very nature, and thou canst be satisfied with nothing short of inward sincerity, thou must bestow what thou requirest, by imparting to me heavenly wisdom.” Truth, sincerity, reality, as opposed to hypocritical profession or pretence. The first verb means not merely to desire, but to will, as in Job xxxiii. 32. The past tense implies that it has always been so, that the requisition is no sudden or capricious one, but an eternal law founded in God’s very nature. The inward and hidden parts are mentioned as opposed to the mere outside. Wisdom, divine illumination, without which no correct view either of sin or holiness is possible. Thou wilt make me know, involves a prayer, although in form it is an expression of strong confidence.
9 (7). Thou wilt purge me with hyssop, and 1 shall he clean; thou wilt wash me, and I shall he whiter than snow. What he asked in ver. 4 (2) he here anticipates with confidence. The verb translated purge is very expressive, being a derivative of that which means to sin in ver. 6 (4) above. It denotes specifically, therefore, purification from the stain of sin, either by actual payment of the penalty (Gen. xxxi. 39), or by vicarious satisfaction (Num. xix. 19). Hyssop is mentioned as a plant much used in the Levitical purgations, either as a convenient instrument of sprinkling (Exod. xii. 22), or as an emblem of the divine condescension, viewed in contrast with the divine majesty (Isa. lxvi. 1, 2), as represented by the cedar, with which the hyssop is perpetually joined. See Num xix. 18, and compare 1 Kings v. 13. iv. 33. In either case, to purge with hyssop necessarily suggests the idea of a purification founded on atonement, as the hyssop was employed to sprinkle purifying substances, and sometimes mingled with them (Exod. xii. 22, Num. xix. 6,18). The second future in each clause expresses both consent and expectation. Whiter than snow is a natural hyperbole denoting perfect purity. See the sames image applied to the same subject in Isa. i. 18. The last verb answers to the English whiten, being properly a causative, but sometimes used intransitively, just as we may say, that blushing reddens the face, or that the face reddens in the act of blushing. “ Wash me, and I shall whiten (become white) from (away from, as distinguished from, and by implication more than) snow.”
10 (8). Thou wilt make to hear joy and gladness; (then) shall rejoice the bones (which) thou hast broken (bruised, or crushed). What is formally expressed is still a confident expectation or assured hope, under which, however, an intense desire is implicitly contained. The joy here anticipated is that of pardoned sin. See above, on Ps. xxxii. 1. He expects to hear it, as communicated or announced by God. The word then is introduced in the translation for the sake of retaining the original arrangement of the sentence, closing, as it does in Hebrew, with the emphatic figure, crushed or broken, which expresses, in a very lively manner, the disorder and distress produced by consciousness of aggravated and unexpiated guilt. The change fi-om this condition to a sense of safety and reconciliation with God, is not too strongly represented by the bold but most expressive figure of broken bones rejoicing. The ellipsis of the relative in this clause is common to both idioms.
11 (9). Hide thy face from my sins, and all my iniquities blot out. The desire implied in the anticipations of the two preceding verses now breaks out into its proper form, that of direct petition. Hide thy face from them, so as not to see them, look no longer at them. The same figure is applied, in an unfavourable sense, to God’s apparent neglect of his suffering servants, his refusal to behold them or to notice their condition. See above, on Ps. xiii. 2 (1), xliv. 25 (24). Blot out, expunge, from thy account, or from the book of thy remembrance, as in ver. 3 (1) above. What be asks as to his sins is that God will cancel and forget them.
12 (10). A pare heart create for me, (0) God, and a fixed (or settled”) spirit renew within me. The petition in the first clause involves a confession of impurity}’, and of dependence on almighty power and sovereign grace for its removal. A pm-e heart is a familiar Scriptural figure for affections free from the taint of sin. See above, on Ps. xxiv. 4, and below, on Ps. lxxiii. 1, and compare Mat. v. 8, Acts xv. 9. While the use of the word create implies the necessity of an almighty intervention, the additional phrase to (or for) me suggests the idea of a gift which is often expressed elsewhere in the same connection. See Jer. xxiv. 7, Ezek. xi. 19, xxxvi. 26, and compare 1 Sam. x. 9. The gift demanded in the last clause is that of a firm, unwavering spirit, as opposed both to fickleness and cowardice, Compare the use of the same adjective or participle in Ps. lvii. 8 (7), lxxviii. 37, cxii. 7. The word renew implies a previous possession of it, derived not from nature but from grace, and interrupted by his yielding to temptation. Though his faith and love could not utterly fail, bis fixedness of purpose was destroyed for the time, and could only be recovered by a new conversion, as in the case of Peter (Luke xxii. 32). Within me, in^ the midst (or in the inside) of me. The same Hebrew noun is repeatedly used elsewhere, to denote the inward dispositions and affections, as distinguished from a mere profession or appearance. See above, on Ps. v. 10 (9), xlix.
12. (11).
13 (11). Cast me not aivaij from thy presence, and thy Holy Spirit take not from me. As indispensable prerequisites and means to the possession of such a heart and spirit as he had just prayed for, he recognises intimate communion with God, and the active influences of his Spirit. This prayer, unless we arbitrarily supply again or for ever, seems to imply that David was in actual possession of these blessings and afraid of losing them. There may be an intentional allusion to his own reception of the Spirit and to Saul’s privation of it, as recorded in 1 Sam. xvi. 1, 7, 13. Compare 1 Sam. X. 6,10, Isa. xi. 2.
14 (12). Restore to me the joy of thy salvation, and (with) a willing spirit uphold me. The first verb is a causative in Hebrew, meaning make to return, implying previous possession. The next phrase may be explained, according to a very common Hebrew idiom, thy joy of salvation, thy saving joy. See above, on Ps. ii. 6. But the obvious construction seems to yield the best sense, namely, that of joy occasioned by salvation, or relating to it as its subject. This joy was of course incompatible with any interruption of God’s presence and the assurance of his favour. The word translated willing means spontaneous, prompt, forward to act without coercion; then liberal, generous, noble. See above, on Ps. xlvii. 10 (9). It may be taken as an epithet of the Holy Spirit; but the omission of the pronoun (thy) which determines it in the foregoing verse, and the repeated use of spirit in the context to denote his own heart, makes it more probable that this is the sense here likewise. By such a spirit of spontaneous conformity to God’s will he desires and hopes to be held up, i.e. preserved from falling as he fell before.
15 (13). (Then) will I teach transgressors thy ways, and sinners unto thee shall return. Here begins the expression of his thankfulness, or rather a description of the way in which he is determined to express it. The word supplied at the beginning points out the connection of the verses. “ Then, when these petitions have been answered, I will teach,” &c. The form of the Hebrew verb denotes a strong desire and a settled purpose, as if he had said, “ I am resolved to teach.” Transgressors, rebels, traitors, apostates. See above, on ver. 5 (3). Thy ways, as well the ways in which thou walkest as the ways in which thou requirest us to walk, the course of providence and the course of duty. See above, on Ps. xviii. 22, 31 (21, 30). In both these senses, he might naturally wish to “ vindicate the ways of God to man.” Of this resolution a partial fulfilment is recorded in Ps. xxxii. 8,9. The effect of such instructions is recorded in the last clause of the verse before us. The Hebrew verb there used is not a passive (shall be converted), but an active form, shall turn or return to the Lord, perhaps with an allusion to the great original apostasy, in which the whole race is involved. See above, on Ps. xxii. 28 (27). To this verse there seems to be particular allusion in our Saviour’s words to Peter, Luke xxii. 32.
16 (14). Free me from blood, O God, God of my salvation, (and) my tongue shall celebrate thy righteousness. The first clause contains the condition of the second, and the whole is equivalent to saying “ If thou wilt save me, I will praise thee.” Blood, literally bloods, the plural being idiomatically used when there is reference to murder. See above, on Ps. V. 7 (6). There may be an allusion to the frequent personification of the victim’s blood, as crying out for vengeance on the murderer or pursuing him (Gen. iv. 10, ix. 5, 6). The verb translated/ree is applied to deliverance from enemies in Ps. vii. 2 (1), and from sins (as here) in Ps. xxxix. 9 (8). The strength of the desire here expressed may derive some illustration from the threatening in 2 Sam. xii. 9, 10. Celebrate, applaud by shout or song. See above, on Ps. v. 12 (11), xx. 6 (5), xxxii. 11, xxxiii. 1.
17 (15). Lord, my lips thou wilt open, and my mouth shall declare-thy praise. The relation of the clauses to each other is the same as in the foregoing verse. ” K thou wilt open my lips, my mouth,” &c. The first clause therefore really includes a petition that his lips may be opened; but it also includes more, to wit, a confident anticipation that his prayer will be granted. The sense is therefore only partially expressed by rendering the future as an imperative (open thou my lij^s). The exact form as well &8 the sense of the original is given in the Prayer-Book Version (thou shalt open my lips, 0 Lord). Open my lips, i. e. enable me to praise thee by affording an occasion, and empower me to praise thee, by removing this oppressive sense of guilt, which condemns me to perpetual silence. Compare Isa. vi. 5-7. Declare, tell, utter, or proclaim. See above, Ps. xix. 2 (1).
18 (16). For thou desirest not sacrifice, else would I give (it), (in) burnt-offering thou delightest not. He now assigns the reason why he is determined to requite God’s favour by becoming praise. The literal translation of the first clause is, thou wilt not desire sacrifice, and I will give (it), i.e. but if thou dost desire it, I will give it. By sacrifice we must here understand the mere material oblation, apart from the penitent and thankful spirit, of which it was the required expression. See above, on Ps. xl. 7, (6). The parallel terms, sacrifice and burnt-offering, are commonly regarded as generic and specific expressions of the same idea. But some interpreters deny that they are ever confounded or promiscuously used, and give the first the sense of thank-offerings, which are then joined with expiatory offerings, as a general description of all animal oblations.
19 (17). The sacrifices of God (are) a broken spirit; a heart broken and crushed, (0) God, thou wilt not despise. These are natural and perfectly intelligible figures for profound and submissive sorrow on account of sin. There is great significance and beauty in what seems at first to be a solecism in the language of the first clause. The sacrifice of God is a broken spirit might seem to be a more correct expression; but it would have failed to suggest the striking and important thought, that one such heart or spirit is equivalent to all the various and complicated sacrifices of the ritual. The sacrifices of God are those which he requires and is willing to accept. The use of the word contrite in the English versions mars the beauty of the metaphor, because that term is confined to the dialect of theology, whereas the Latin contritum, from which it was borrowed, as well as the original expression, exactly corresponds to broken, both in its literal and figurative usage. Thou wilt not despise, when it is offered, and especially when I present it, as the solemn expression of my thanks for this deliverance. The substitution of the present for the future would both weaken and obscure the sentence, and the same consideration might be urged in favour of a strict translation in the verse preceding. So far is a habitual sorrow for sin from being inconsistent with the joy of God’s salvation, that David here engages to present it as a perpetual thank-offering. Compare the language of Hezekiah, Isa. xxxviii. 15.
20 (18). Do good, in thy favour, to Zion; thou wilt build the walls of Jerusalem. From his own personal necessities his mind now passes to those of the whole church, of which he was the visible head and representative, thereby implying that his sense of guilt and danger had been aggravated by the thought of his official relation to God’s people, who must have shared in his disgrace and punishment. See above, on Ps. iii. 4 (3), iv. 3 (2). The change of construction from the imperative to the future marks a natural transition from importunate desire to confident anticipation. See above, on ver. 9-11 (7-9). This delicate transition there is surely no need of obliterating by a gratuitous assimilation of the moods and tenses. The building of the walls is a poetical parallel to doing good or shewing favour, and the opposite of dismantling in Ps. lxxxix. 41 (40).
21 (19). Then shall thou he pleased with sacrifices of righteousness, burnt-offering and holocaust; then shall they offer on thine altar bullocks. Then i. e. when thou hast done good to Zion and fortified Jerusalem. Sacrifices of righteousness, righteous or right sacrifices. See above, on Ps. iv. 6 (5). Some have inferred from this verse, that the psalm was written in the Babylonish exile, when the temple was in ruins and the ceremonial law suspended, and that the Psalmist here anticipates the time when both should he restored. But this is forbidden by his saying, in ver. 18 (16), that if God desired burnt-offerings he would give them, plainly implying the continued observance of the sacrificial system. There is no ground, therefore, for disputing either the correctness of the title, which ascribes the psalm to David, or the genuineness of the last two verses, which some have rejected as an addition by a later hand. These verses are not only appropriate but necessary as a conclusion to the psalm, and every difficulty is removed by giving them their natural but figurative meaning, as an expression of desire and hope that God would favour his own people and graciously accept their service. Holocaust is here used to translate a single Hebrew word, meaning a sacrifice entirely consumed upon the altar. It does not describe something wholly distinct from the burnt-offering, but the burnt-offering itself considered as a complete and unreserved oblation. See 1 Sam. vii. 9. Bullocks are mentioned as the choicest victims in point of species, size, and age. By a slight change of construction we obtain the bold and striking declaration that the bullocks shall themselves ascend the altar, i. e. as a living and spontaneous sacrifice. Compare Isa. lx. 7.
