A Brief Explication of the Other Fifty Psalms, Psalm 51
PSAL. LI. To the chief Musician. A Psalme of David, when Natha… ▪ the Prophet came unto him, after he had gone in to Bathsheba.
THE Psalmist in the sad sense of his guiltinesse, prayeth for remission of sinne, with an eye to the Lords large mercy, ver. 1, 2. and followeth his petition with a deep and hearty confession of his sinfulnsse, ver. 3. 4, 5, 6. He prayeth the second time for remission of sinne, with an eye toward the blood of the …essiah, ver 7. and followeth it with another petition for comfort to his afflicted spirit, ver. 8. He prayeth for remission of sins the third time, ver. 9. and followeth it with another petition for renewed comfort of the holy Spirit, and for removal of selt wrath, with a promise of making use thereof, to the …fication of Gods people, ver. 10, 11, 12, 13. He prayeth for remission of … fourth time, and namely of that particular sinne, wherewith for the present his conscience was most troubled, ver. 14. and he followeth it with another petition, for enabling of him for a more spiritual & sincere manner of serving God hereafter, renouncing all confidence in the external ceremonies of the Law, ver. 15, 16, 17. And l…st of all, he prayeth for mercy to the Church, ver. 18, 19.
From the Ins…ription, Learn, 1. How soone the most mortified lust may be kindled and break forth like fire in the embers, when it meeteth with powder; how fraile the strongest of the Saints are in themselves, when they are tempted to sinne; and what need he who standeth hath to take heed lest he fall: for the holy Prophet, the sweet singer of Israel is here foully defiled by his going in to Bathsheba. 2. How fast asleep in sinne, even the most watchful watchman may fall, and that he cannot at all awake of himself, till God of his grace (who in love pursueth fugitives) by some means of his own chusing, stir up his conscience, as here is evidenced in the case of the Psalmist, who did lie still in his sin secure, till Nathan the Prophet came unto him. 3. How faithful Ministers ought to be in their proper cha…ges, reproving sinne, even in greatest personages, when God doth call them unto it: and how acceptable their rep…oof should be to the honest heart, as Nathan the Prophet, Davids Seer, his coming unto David, and rebuking him after the open knowledge of his sinne; and Davids acceptance of this office at his hands; and the honourable mention made of his sidelity here do teach us. 4. How little a true penitent doth stand to shame himself, when his sin hath dishonoured God, and he seeth that the confession of it may glorisie God; and how far the Pen-men of holy Scripture do differ in this point from the writers of humane histories, as David in the Inscription of this Psalme giveth proof.
Ver. 1. HAve mercy upon me, O God, according t… thy loving kindnesse: according unto the multitude of thy tender mercies blot out my transgressions.
2. Wash me throughly from mine iniquity, and cleanse me from my sin.
In this first affectionate prayer for remission of sins, Learn, 1. As the conscience, till it be awakened by God, cannot apprehend how displeasant sin is to God; how it meriteth wrath; … how unsupportable a burden it is to the sinner, when he is chaged with it: So after it is wakened, it can see no refuge till it consider that mercy may be had in God, and then the more it is pressed by the Law, or fear of wrath, the more it seeketh after Gods mercy, as here we see; Have mercy on m…, O God. 2. The consideration of the Lords loving kindnesse, and readinesse to forgive the sinner that cometh unto him, should keep the sinner, (how grievous soever his offence hath been) from running away from him, yea should give him hope to meet with mercy, whatsoever may be his demerits: Have mercy, O God on me, according to thy loving kindnesse. 3. Sin is a debt obliging a man to a penalty which he cannot pay, but must be forgiven, otherwayes he perisheth, as blot out my transgressions doth import. 4. All doubts arising from the multitude of sins forgiven before, and from the abuse of many mercies already received, and from the deep deservings of most hainous sins, are solved, when Gods loving kindnesse, and the multitude of the mercies of God are opposed to these doubts and fears, and are put in the balance over against them; according to thy loving kindnesse, according to the multitude of thy mereies, blot out my transg…essions. 5. When a Saint now justified doth any thing against the Law of God, his sin is so farre from being extenuated or made lesse, as by the contrary it is multiplied so much the more, and found to have in it a plurality of sins, when it is rightly considered; blot out (saith he) my transgressions, in the plural number. 6. Sin, as it bindeth a man over to punishment, till he be forgiven; so it defileth a man, and puts an abominable deformity on him, which his illuminate conscience cannot look upon, without loathing, till it be by pardon and purging washed away; wash me and cleanse me from mine iniquity and my sin. 7. The pollution of sin goeth through the whole powers of the soul and body, which have been serviceable to it; through minde, will, affections, senses bodily, and all, and nothing can quiet the soul here, except it finde pardoning mercy, and sanctifying mercy, going after all the soule footsteps of sin, and doing away the filthinesse thereof, wash me throughly, and cleanse me.
Ver. 3. For I acknowledge my transgressions, and my sin is ever before me.
4. Against thee, thee onelyonly have I sinned, and …e this evil in thy sight, that thou mightest be justisied when thou speakest, and be clear when thou judgest.
5. Behold, I was shapen in iniquity: and in sinne did my mother conceive me.
6. Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdome.
Here he maketh confession of his sin and sinfulnesse, and aggravateth his guiltinesse, from the very root of original sinne, and subscribeth whatsoever God hath spoken of mans sinful nature, and deserved punishment in the Scripture approving himself for the sincerity of his confession unto God. Whence learn, 1. Whosoever would have mercy and pardon of his sin from God, must acknowledge his sin and debt, and must take part with God, and with justice against himself, because the Psalmist here giveth this for a reason of his hope of pardon, for I acknowledge my transgression. 2. Albeit God hath pardoned sin to a penitent soul, and albeit his Ministers have made declaration of the pardon to him, yet the conscience will not pronounce the sentence of absolution, but still present the sin as unpardoned, till God make it quiet by his immediate intimation: for David after that Nathan had told him from the Lord, that his iniquity was pardoned, still findeth the conscience pursuing for the guilt, my sinne is ever before me. 3. The dividing of the grant of pardon from the effectual intimation thereof unto the conscience, is done in Gods wisdome and mercy towards his childe for good: for here it ripeneth repentance, and bringeth forth this deep confession, I acknowledge mine iniquity, and my sinne is ever before me. 4. It is most suitable for true repentance, to pitch upon some particular sin, in the vilenesse whereof the evil of other sins may be taken up and lamented against thee have I done this evill; he meaneth the particular whereof Nathan charged him in the matter of Uriah. 5. The material injury and hurt of a sinful action may resolve upon a creature, but the formall obliquity of the action resolveth upon the law or command of God, and upon his sovereigne authority which gave the law; against thee, thee have I sinned. 6. If the injury done to the creature, could be severed from the offence done to God, the conscience would not be so much troubled for the first as for the last … if the injury done to God against so many obligations, be compared with the injury done to the creature; the injury done to God is so high as it comprehendeth all the challenge which the creature could make for its part, and leaveth nothing to the creature to say besides: Therefore saith he, against thee, thee onelyonly have I sinned, and done this evill in thy sight, 7. Albeit no man should challenge for a wrong done by one man to another, and in particular for a wrong done to a subject by a Prince or Ruler, yet will the Lord challenge for it, and bring the man to an accompt for it, against thee, thee onelyonly have I sinned. 8 How closely soever the circumstances of a sinful action be conveyed, that men should not see the vilenesse thereof, yet before God all the matter is plaine: I have done this evill in thy sight, saith he. 9. The conscience rightly wakened in the sense of sin, cannot but justifie what God hath spoken in his Word of mans sinfulnesse, and of the merit of sin, and of whatsoever God hath done, or shall do in the punishing of sin: for David maketh this deep confession of sin against himself, that God may be justified when he speaketh, and cleare when he is judged. 10. Although presumptuous man will not stand to examine, judge, and passe sentence upon God, and his words, and his works, yet shall no m…n be able to bear a blot upon God; but every conscience when awake, shall be found to blame the man, and to justifie God in all his words and proceedings, as David is forced to blame himself here, that God may be justified when he speaketh, and clear when he is judged. 11. As original sin is common to all men by naturall propagation from their parents, so is it not abolished out of the most holy in this life, and as it is found to utter it self by actual transgressions, in the children of God, so must the evill thereof be acknowledged by them, and that not to extenuate, but to aggravate their sin thereby, as David sheweth here, saying, Behold, I was shapen in iniquity, and in sin did my mother conceive me. 12. No confession of sin, nor any other part of Gods worship giveth ease to the minde, or is acceptable to God, except it be done in sincerity and truth, and when it is done in spirit and truth, it is acceptable to God, and giveth eare to the conscience; Behold, (saith David after his deep confession) thou desirest truth in the inward parts. 13. The last operation of Gods gr…ce in us, is worthy to be observed, acknowledged, and made use of, as an evidence that God hath some work in us, wherein he taketh pl…asure, Behold (saith Da…id to God) thou desirest or delightest in …ruth in the inward parts. 14. When a man hath sound some spark of grace in himself, he may expect to finde yet more grace from God, as David after this observation of grace given unto him, to make a sincere confession of his sin, doth expect that God shall effectually teach him more wisdome, or wise behaviour in his sight. In the hidden part thou wilt make me to know wisdom; that is, thou wilt make my conscience judge yet more impartially of my native sinfulnesse, and wilt teach me to walk more circumspectly before thee, in the sense of my sinfulnesse.
Ver. 7. Purge me with bysope, and I shall be clean: wash me and I shall be whiter then snow.
8. Make me to hear joy and gladnesse: that the bones which thou hast broken may rejoyce.
He prayeth for remission of sin the second time, with an eye to the bloud of the Messiah Christ, and joyneth with it, a petition for comfort to his afflicted spirit. Whence learn, 1. No lesse loathsome then leprosie is the sight of sin, when it is looked upon as unpardoned; and nothing lesse then the bloud of Christ signified by the bloud of the clean bird slaine to cleanse the leper, can purge a man of it, for David doth look unto the manner of cleansing the leper, as it is set down, Levit. 14. Where two birds were taken, and one of them slaine, and the living bird being dipped with bysope in the bloud of the slaine bird, was let flie away, to signifie the leprous sinners deliverance from perdition by the bloud of that cleanly bird Jesus Christ: purge me with bysope, saith he. 2. Whatsoever application hath been made to a man of Christs blood in justification of his person, it doth not hinder, but rather doth open a way unto the renewed acts of application thereof, according as new sins do draw on new guiltinesse: for here justified David prayeth to be yet again purged with bysope. 3. Renewed acts of remission of sin granted, by new application of the vertue of Christs blood, cleanse…h the conscience of the guilt of sin, and cleareth the man before Gods justice, purge me with bysope, and I shall be clean, saith he. 4. Howsoever remission of the guilt for Christs sake, be inseparable from the imputation of righteousnesse for Christs sake, yet may these two be distinguished, and distinctly looked upon for the beleevers comfort; for here David looking on the removing of the guiltinesse of sin by Christs death, saith, purge me with bysope, and I shall be cleane: and looking upon the imputation of Christs righteousnesse, or obedience even unto …he death, he saith, Wash me and I shall be whiter then sno… Now that these two branches of this mercy are distinguishable, may appear from this, that as to be freed from eternal torment is one benefit, put case a man were annihilated in his loosing from it; and to be not onelyonly freed from eternal torment, but also made blessed by the gift of eternal life, is another and a greater benefit: So removing the guilt of sin, in relation to the removing of punishment is one thing, and the assignation of Christs righteousnesse in relation to eternal life is another thing; and these two benefits both of them are purchased by Christs perfect obedience unto the death, and are holden forth, Levit. 14. for after the delivery of the leper from death (figured and symbolized by the letting go of the living bird, dipped in the bloud of the slaine bird) the cloathing of the leper with righteousnesse, is figured and symbolized by the washing of the man, and putting clean cloaths upon him. Now it is not the mans personal sanctification inherent, (which in every man is joyned with much pollution) that maketh him clean, but the imputation of Christs righteousnesse; This maketh him whiter then snow. 5. As we must not neglect the Ordinances of God, but must use them carefully for obedience unto God, and for strengthening of our faith, so we must not rest upon them, but seek in unto the signification, substance, and end of them, which is Christ; as here David seeketh perfect pardon by Christs blood, perfect purging and cleansing through him under the termes of purging with bysope and washing. 6. The grief and torment which followeth sinne, and is felt by a wounded spirit, even in the children of God, in the time of their repentance, is greater then ever the pleasure of sin was to them, as David sheweth here, who speaketh of his vexation, and wounded spirit, as of the painfullest trouble which can fall upon the body: for by the bones which thou hast broken, he meaneth the chastisement of his spirit, inflicted of God. 7. Nothing can heal this wound of the spirit, save the hand that made it; nothing but Gods lively application of his word of Grace and pardon to the guilty s…nner can do it; so: David will not rest with what Nathan had spoken, till God speak the same effectually unto him; make me to hear joy and gladnes. 8. As there is no sorrow so deep, as the sense of Gods displeasure, so there is no joy so refreshing as the inward consolation of Gods Spirit; for Davids broken bones will rejoyce, if God will speak peace to his soul: make …e to hear joy and gladnesse, that th… ones which thou hast broken, may rejoyce.
Ver. 9. Hide thy face from my sint, and blo out all mine iniquities.
10. Create in me a clean heart, O God; and renew a right spirit within me.
11. Cast me not away from thy presence: and take not thy holy Spirit from me.
12. Restore unto me the joy of thy salvation, and uphold me with thy free spirit.
13. Then will I teach transgressours thy wayes, and sinners shall be converted unto thee.
He prayeth for remission of sin the third time, ver. 9. And joyneth therewith a petition for rectifying his sad condition; first by renovation of that grace which was decayed, and as it were lost in his sense, ver. 10. Secondly, by preventing his deserved and feared separation from God, & from communion with his Spirit, ver. 11. Thirdly, by repairing and restoring of his some-time gracious condition, and setling him therein by the Spirit of adoption, ver. 12. And then he promiseth to make good use thereof for the comfort and edi…ication of other sinners, ver. 13. Whence learn, 1. Sin is soone committed, and guiltinesse and inisery soone drawn on, but not soone and easily removed; many a cry to God may be uttered in the sense of felt displeasure of God, and fear of more and more evill following on it, before the soul finde freedome from it; as this frequently repeated petition for pardon, and these expressions here set down do make evide…. 2. Earnestnesse of affection maketh often repetition not to be babling, and when that which most presseth us, is most pressed, and insisted upon by us in our prayer, it is no vaine repetition or idle multiplication of words, as here is to be seene. 3. Sin seen in its own shape, is a loathsome sight to God, and horrible to the sinner; which loathsome sight nothing can remove, save the Lords voluntary forgiving of it, and his not setting it before his own face, to be pursued in severe justice, Hide thy face from my sins. 4. As one sin doth waken up the conscience of many other sins, so nothing can quiet the conscience about that one sin, except both it and all other sins be forgiven, therefore saith he, …lot out all mine iniquities. 5. A …ncere penitent is no lesse desirous of renovation and sanctification then he is of forgivenesse of sin; for with blot out all mi… iniquities, he joyneth create in me a cleane heart, and renew a right spirit within me. 6. Albeit sin against the conscience in a renewed man, defileth it throughly, and desaceth the work of th… holy Spirit, openeth the flood-gate of natural corruption, to the pollution of the whole frame of a holy heart; openeth the way unto, and strengthens the work of an evill and deluding spirit; yet no principle of grace in the renewed man is able to remove this evill; but the removing and remedying of it must be by the immediate work of Gods own omnipotent hand. This work is no lesse then creation, therefore saith he, Create in mo a cleane heart, and renew a right spirit within me; that is, it is not in my power to clear my conscience, and my polluted heart, or to set my perverted spirit in a right frame again, but thy creating and renewing power, which borroweth nothing from the creature, must do it: create in mo importeth this. 7. Albeit a renewed soul cannot be utterly cast off from God, nor be berest utterly of saving grace once bestowed on him; yet if he grieve the Lords Spirit by presumptuous sinning, his assurance of standing in Gods favour may be mightily brangled, and he put in … of losing the possession of what is behinde of the saving work of Gods Spirit in him, especially when he considereth that his provocation doth deserve no lesse at Gods hand; Therefore saith he, Cast me not away from thy presence▪ and take not away thy holy Spirit from me. 8. Nothing is so terrible to a renewed soul which hath been sometime sensible of Gods favour, and sure of the presence of his Spirit, as to be shut out from Gods favour, and sever'd from the communion of his Spirit, as this prayer testi…ieth, Cast me not away, &c. 9 As a beleever may come to assurance of his own salvation, and when he keepeth a good conscience, may swee…y rejoyce therein; so when he seeth that the pleasure of sin hath marred this joy unto him, he cannot rest nor be quiet till he recover the assurance he had, and his wonted joy be joyned therewith, restore unto me the joy of thy salvation. 10. The godly by their fall, should learn sensibly to acknowledge their own weaknesse, and their need of the supporting strength of Gods Spirit, and to account the hands of Gods Spirit, keeping them in order, and in Gods obedience, to be their only freedome. Therefore David after prayer to have the joy of Gods salvation restored unto him, … lost he should lose it again if he were left to himself, doth … another prayer, Up… me with thy free Spirit. 11. As the end of seeking mer…y to our selves, should be this, that we may be … to be instruments of glorifying God, and saving of others: so the sensible feeling of mercy which is sought after, doth greatly encourage a man to the work: Then will I teach transgressours thy wayes. Then, that is, when the joy of Gods salvation is restored to me, and I confirmed somewhat in the grace of God. 12. As the way which God keepeth in manifesting his justice against transgressours, and his mercy to self-condemned sinners flying to him in Christ, is not known by nature to sinners, so long as they go on in their evil course, or before they be effectually taught to know both; so none is so …it to teach and perswade them of this mystery, as they who by frequent experience are acquainted with the wayes of God: Then will I teach transgesso…rs thy wayes. 13. The communicating the knowledge and experience of Gods justice and mercy, according to every mans place and calling, is a good means of converting of others who know no such thing: I will teach others thy wayes, and sinners shall be converted unto thee.
Ver. 14. Deliver me from blood-guiltinesse, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousnesse.
He prayeth the fourth time for remission of sin, and namely of that fearful and bloody transgression in the matter of Ur…, which now did most trouble his conscience Whence learn, 1. As the conscience doth passe upon particulars in the midst of confused challenges for multitudes of sins: so doth it presse some particulars more eagerly then other some, according as it is set on work: as here the guiltinesse in the matter of Baths… and Uriah presseth David▪ deliver me from blood-guiltinesse. 2. Though sin seeme pleasant at the beginning, yet at length it is found a devouring enemy, from which none can deliver a soul save God alone: Deliver me from blood-guiltinesse, O God. 3 Upon the general grounds of the Covenant of Grace made with us for salvation through Christ, must a soul seek to have particular mercies; Deliver me, thou God of my salvation 4. The righteousnesse of God, which standeth in the remission of sin, and imputation of Christs obedience unto us, through faith according to Gods promise, is the matter of our joy and song of praise to God: which song, a soul being in thraldome by self guiltinesse can hardly sing, but after the intimation of pardon will sing … chearfully: Deliver me from blood-guiltinesse; then shall my tongue sing aloud of thy righteousnesse.
Ver. 15. O Lord open thou my lips, and my mouth shall shew forth thy praise.
16. For thou desirest not sacrifice, else would I give it: thou delightest not in burnt-offering.
17. The sacrifices of God are a broken spirit: a broken and contrite heart, O God, thou will not despise.
He pursueth this fourth petition for remission of sin, with … request for enlarging of his heart, and furnishing him with m… te: and ability for praising of God; Wherein he sincerely renounceth all confidence in external ceremonies of the Law, o… in any thing else which he could performe. Whence learn, 1. Howsoever proud spirits think that they can do any thing they please in Gods service, yet a humbled soul under exercise knoweth that it is God that giveth both to will and to do of his good pleasure; such a man knoweth that the habit of grace is a gift, and the bringing forth of the habit to exercise, is another gift, he knoweth that when one hath gotten grace, to will to praise God; he must have grace to put this will to act effectually: This the Psalmist doth acknowledge and (prayeth, open thou my lips, and my tongue shall show forth thy praise. 3. Whatsoever holy ordinances and outward services God doth prescribe to his Church, they are not required for satisfaction of his justice, nor are they the maine thing he is pleased with, but they are meanes onelyonly to lead men to himself in Christ, in whom onelyonly justice findeth satisfaction, and man findeth strength to go about the worship, that so God himself may have all the praise of our services: Therefore David giveth it for a reason of his former petition, for thou desirest not, (or thou hast not pleasure in) sacrifice. 4. That which God aimeth at, we should most intend; and what he is well pleased with, we should most endew…; Thou desirest not sacrifice, else would I give it. 5. The main in…nt of the sacrifices under the Law was, that a man in the sense of his sin and deserved judgement, and inability to satisfie for his faul…, should come and empty himself before God, and … him to that onelyonly one propitiatory sacrifice, represented in … external sacrifices: The sacrifices of God are a broken spirit; that is, the right way of sacrificing, is that a mans spirit be emptied of its own self-confidence when it cometh to offer unto God the external sacrifices, which otherwayes God regardeth not. 6. The man who most renounceth his own works, worth, or merits, and despiseth all his own doings, as a broken earthen vessel is most acceptable in his approaches to Gods free grace in the Mediatour: a broken and a contrite heart, O God, thou wilt not despise; and that not for any worth in the matter of contrition, but because by contrition is expelled all conceit of self-worth, and so the man is most fit for receiving grace and free pardon from God.
Ver. 18. Do good in thy good pleasure unto Sion, build thou the walls of Ierusalem.
19. Then shalt thou be pleased with the sacrifices of righteousnesse, with burnt-offering, and whole burnt-offering: then shall they offer bullocks upon thine Altar.
In the last verse David prayeth for the Lords people; that what breach had been made in the walls of Gods protection about them, by his sins and theirs, might be repaired; and God more holily and heartily worshipped, both by himself and by them in time coming. Whence learn, 1. As every true member of the Church should bear in heart the condition of the body, and put it up to God, whatsoever be the mans own private condition; so in special he that hath by his sins provoked God to with …aw his prote…ion from the incorporation wherein he is, should most earnestly interce…e for the good of the body, as David doth here: do good in thy good plea…ure unto Sion, build thou the walls of Ierusalem. 2. The rich grace of God, his free love and unchangeable good will to his people is the cause of all the welfare of the Church: do good in thy good pleasure unto Sion. 3. Whosoever have been most instrumental in the building of Gods Church, must some way be emptied of the glory of this work▪ that it may be all ascribed unto God alone, who is the onelyonly builder of his own Church; as David here emptieth himself of this honour, & ascribeth it to God, saying, Build thou up the walls of Ierusalem. 4. When God poureth ou… …pon his people his Spirit of g…ce and supplication, and ot… proper effects of his good will to them, then, and not till then, are they fit to do him service acceptably: do good in thy good pleasure to Sion; then shalt thou be pleased with the sacrifices, &c. 5▪ No sacrifice is acceptable to God, save the sacrifices of righteousnesse; Now the sacrifices of righteousnesse are first, the propiriatory sacrifice of Christ, whereunto every beleever must have respect, as offered in his Name when he cometh to God; and next the sacrifices of thankfulnesse and new obedience off…ed up by vertue of Christs sacrifice, to be accepted: The first sort of sacrifice was represented most specially by burnt-offering, and whole burnt-offering; and the other sort by peace-offerings and other oblations: Then shalt thou be pleased with the sacrifices of righteousnesse, with burnt-offering, and whole burnt-offering, then shall they offer bull… upon thine Altar.