Psalm 51

Notes

Ver. 1. According unto the multitude of thy tender mercies blot out my transgresssions. The Hebrew title attributes this psalm to David penitentially bowing to the rebuke of Nathan, 2 Sa. xi. &c. Horsley, however, justly observes that this title cannot be correct, as ver. 4 describes the sin of the speaker as solely against God, whereas that of David was also against both Uriah and Bath-sheba. Who then is the speaker? The answer lies (1) In comparing Ps. 40. 6 with He. 16. 6, and these with Ps. 51. 16. (2) From considering that, though Christ is certainly the speaker in Ps. xl., he nevertheless confesses the oppression of the 'iniquities laid upon him,' and in that just sense calls them his own, in correspondence with Ps. 25. 11; 32. 5. (3) That none but Christ could truly utter the perpetual view of sin described (ver. 3), 'My sin is ever before me'—even the sin of his people which he bore, the defilement of which he ever saw, and the pressure of which he ever felt. C.

Ver. 5. The iniquity and sin belonged, by ordinary descent, to the mother; but the 'body prepared' for Christ by the power of the Holy Ghost, Mat. 1. 20, was itself holy, and his spirit filled with truth and wisdom, and his life with righteousness, He. 7. 2, 6. C.

Ver. 7. Hyssop was employed in sprinkling the blood of the sacrifice in the ceremonial cleansing of the leper, Le. 14. 4-6. Christ, by his own blood, 1 Jn. 1. 7, cleansed away our sins, which he 'bore in his own body on the tree,' 1 Pe. 2. 24. C.

Ver. 13. Though Christ was always a teacher of righteousness, it was not until the 'joy of salvation,' ver. 12, had been restored after his resurrection from the dead, that his full qualifications as a Saviour were developed in the conversion of sinners. See Ac. 2. 41. C.

Ver. 14. Deliver me from blood-guiltiness. Not from the sin of murder committed, but from any guilt that would arise from neglecting to 'declare all the counsel of God' to sinners. See Ac. 18. 6; 20. 26. C.

Reflections.—Into what grievous iniquities the best of men, if left to themselves, quickly fall!—but never into any from which their gracious God may not recover them. Such as sin publicly ought to take to themselves public shame, for the honour of their God and for a warning to others. Sin is a heavy burden to a penitent soul. It forces from his heart importunate cries for pardoning and purging mercy. And nothing less than promises of mercy can encourage him to pray in faith: and nothing less than merciful pardons and cleansings through Jesus' blood can save him from hell. God's blotting out of sin fixes a penitential remembrance of it, and repeated grief on account of it in the heart of a saint. And a heart truly broken for sin never seeks exculpation, but desires to take all shame and confusion. The exceeding sinfulness of sin lies in its opposition to God's nature and law. And true penitents justify God in all his judgments, however heavy upon them. No person was ever really humbled for sin till brought to see the inward and natural corruption of his heart. It is not outward forms, but inward reality of grace, that God primarily requires; and it is he alone that offers it to us. He alone must forgive our sins, purging our conscience by the blood of his Son. He alone must sanctify and renew our hearts, pour out his Spirit, restore our joys, and grant us his comfortable presence. What anguish and breaking of soul, loads of guilt, and of sorrow for it, can produce! But God who gives the pardon must also give the comfort of it. Renewed souls count the service of God the most perfect freedom: and the experience of God's remarkable kindness really animates to zeal for his glory, the instruction of others, and the welfare of his church. Broken-hearted penitents, viewing themselves as Achans in the camp, are the most earnest wrestlers with God for the happiness of the church. And all the returns of service and praise to God therein must be founded on his special favours, received or secured in Christ and his blood.