Text -- Psalms 51:10 (NET)

51:10 Create for me a pure heart, O God! Renew a resolute spirit within me!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 51:10

Work in me an holy frame of heart, whereby my inward filth may be purged away.

Wesley: Psa 51:10

Heb. firm or constant, that my resolution may be fixed and unmoveable.

Wesley: Psa 51:10

Temper or disposition of soul.

JFB: Psa 51:7-12

A series of prayers for forgiveness and purifying.

JFB: Psa 51:7-12

The use of this plant in the ritual (Exo 12:22; Num 19:6, Num 19:18) suggests the idea of atonement as prominent here; "purge" refers to vicarious satisfaction (Num 19:17-20).

JFB: Psa 51:10

A work of almighty power.

JFB: Psa 51:10

Literally, "to me," or, "for me"; bestow as a gift, a heart free from taint of sin (Psa 24:4; Psa 73:1).

JFB: Psa 51:10

Implies that he had possessed it; the essential principle of a new nature had not been lost, but its influence interrupted (Luk 22:32); for Psa 51:11 shows that he had not lost God's presence and Spirit (1Sa 16:13), though he had lost the "joy of his salvation" (Psa 51:12), for whose return he prays.

JFB: Psa 51:10

Literally, "constant," "firm," not yielding to temptation.

Clarke: Psa 51:10

Create in me a clean heart - Mending will not avail; my heart is altogether corrupted; it must be new made, made as it was in the beginning. This is exactly the sentiment of St. Paul: Neither circumcision availeth any thing, nor uncircumcision, but a new creation; and the salvation given under the Gospel dispensation is called a being created anew in Christ Jesus

Clarke: Psa 51:10

A right spirit within me - רוח נכון ruach nachon , a constant, steady, determined spirit; called Psa 51:12, רוח נדיבה ruach nedibah , a noble spirit. a free, generous, princely spirit; cheerfully giving up itself to thee; no longer bound and degraded by the sinfulness of sin.

Calvin: Psa 51:10

10.Create in me a clean heart, O God! In the previous part of the psalm David has been praying for pardon. He now requests that the grace of the Spirit, which he had forfeited, or deserved to have forfeited, might be restored to him. The two requests are quite distinct, though sometimes confounded together, even by men of learning. He passes from the subject of the gratuitous remission of sin to that of sanctification. And to this he was naturally led with earnest anxiety, by the consciousness of his having merited the loss of all the gifts of the Spirit, and of his having actually, in a great measure, lost them. By employing the term create, he expresses his persuasion that nothing less than a miracle could effect his reformation, and emphatically declares that repentance is the gift of God. The Sophists grant the necessity of the aids of the Spirit, and allow that assisting grace must both go before and come after; but by assigning a middle place to the free will of man, they rob God of a great part of his glory. David, by the word which he here uses, describes the work of God in renewing the heart in a manner suitable to its extraordinary nature, representing it as the formation of a new creature.

As he had already been endued with the Spirit, he prays in the latter part of the verse that God would renew a right spirit within him But by the term create, which he had previously employed, he acknowledges that we are indebted entirely to the grace of God, both for our first regeneration, and, in the event of our falling, for subsequent restoration. He does not merely assert that his heart and spirit were weak, requiring divine assistance, but that they must remain destitute of all purity and rectitude till these be communicated from above. By this it appears that our nature is entirely corrupt: for were it possessed of any rectitude or purity, David would not, as in this verse, have called the one a gift of the Spirit, and the other a creation.

In the verse which follows, he presents the same petition, in language which implies the connection of pardon with the enjoyment of the leading of the Holy Spirit. If God reconcile us gratuitously to himself, it follows that he will guide us by the Spirit of adoption. It is only such as he loves, and has numbered among his own children, that he blesses with a share of his Spirit; and David shows that he was sensible of this when he prays for the continuance of the grace of adoption as indispensable to the continued possession of the Spirit. The words of this verse imply that the Spirit had not altogether been taken away from him, however much his gifts had been temporarily obscured. Indeed, it is evident that he could not be altogether divested of his former excellencies, for he seems to have discharged his duties as a king with credit, to have conscientiously observed the ordinances of religion, and to have regulated his conduct by the divine law. Upon one point he had fallen into a deadly lethargy, but he was not given over to a reprobate mind;” and it is scarcely conceivable that the rebuke of Nathan the prophet should have operated so easily and so suddenly in arousing him, had there been no latent spark of godliness still remaining in his soul. He prays, it is true, that his spirit may be renewed, but this must be understood with a limitation. The truth on which we are now insisting is an important one, as many learned men have been inconsiderately drawn into the opinion that the elect, by falling into mortal sin, may lose the Spirit altogether, and be alienated from God. The contrary is clearly declared by Peter, who tells us that the word by which we are born again is an incorruptible seed, (1Pe 1:23;) and John is equally explicit in informing us that the elect are preserved from falling away altogether, (1Jo 3:9.) However much they may appear for a time to have been cast off by God, it is afterwards seen that grace must have been alive in their breast, even during that interval when it seemed to be extinct. Nor is there any force in the objection that David speaks as if he feared that he might be deprived of the Spirit. It is natural that the saints, when they have fallen into sin, and have thus done what they could to expel the grace of God, should feel an anxiety upon this point; but it is their duty to hold fast the truth that grace is the incorruptible seed of God, which never can perish in any heart where it has been deposited. This is the spirit displayed by David. Reflecting upon his offense, he is agitated with fears, and yet rests in the persuasion that, being a child of God, he would not be deprived of what indeed he had justly forfeited.

TSK: Psa 51:10

Create : 2Co 5:17; Eph 2:10

clean : Psa 73:1; Pro 20:9; Jer 13:27, Jer 32:39; Eze 11:19, Eze 18:31, Eze 36:25-27, Eze 36:37; Mat 5:8; Act 15:9; 1Pe 1:22

renew : Rom 12:2; Eph 4:22-24; Col 3:10; Tit 3:5

right : or, constant, Psa 78:8, Psa 78:37; Jos 14:14; 1Ki 15:3-5; Act 11:23; 1Co 15:58; Jam 1:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 51:10

Create in me a clean heart, O God - The word rendered "create," ברא b^e râ' - is a word which is properly employed to denote an act of "creation;"that is, of causing something to exist where there was nothing before. It is the word which is used in Gen 1:1 : "In the beginning God "created"the heaven and the earth,"and which is commonly used to express the act of creation. It is used "here"evidently in the sense of causing that to exist which did not exist before; and there is clearly a recognition of the divine "power,"or a feeling on the part of David that this could be done by God alone. The idea is, however, not that a new "substance"might be brought into being to which the name "a clean heart"might be given, but that he might "have"a clean heart; that his heart might be made pure; that his affections and feelings might be made right; that he might have what he was conscious that he did "not"now possess - a clean or a pure heart. This, he felt, could be produced only by the power of God; and the passage, therefore, proves that it is a doctrine of the Old Testament, as it is of the New, that the human heart is changed only by a divine agency.

And renew a right spirit within me - Margin, "a constant spirit."The Hebrew word - נכון nākûn - means properly, that which is "erect,"or that which is made to stand up, or which is firm or established. It is used to denote

(a) that which is upright, right, proper: Exo 8:26; Job 42:8; Psa 5:9;

(b) that which is right, true, sincere, Psa 78:37;

© that which is firm, constant, fixed.

This would seem to be the meaning here. He prays for a heart that would be firm in the purposes of virtue; that would not yield to temptation; that would carry out holy resolutions; that would be stedfast in the service of God. The word "renew"here means to be or to make new; to produce something new. It is also used in the sense of making anew, as applied to buildings or cities in the sense of "rebuilding"or "repairing"them: Isa 61:4; 2Ch 15:8; 2Ch 24:4. The word here would naturally convey the idea that there had been formerly a right and proper spirit in him, which he prayed might now be restored. The language is that of one who had done right formerly, but who had fallen into sin, and who desired that he might be brought back into his former condition.

Poole: Psa 51:10

Create in me a clean heart seeing I have not only defiled myself by these actual sins, but also have a most filthy heart, corrupted even from my birth, Psa 51:5 , which nothing but God’ s almighty and creating power can purify, do thou effectually work in me a holy frame of heart, whereby both my inward filth may be purged away, and I may be prevented from falling into such actual and scandalous sins.

Renew that good temper which before this apostacy I had in some measure, be pleased graciously to restore it to me with advantage.

Right Heb. firm , or constant , or steadfast , that I may not be so easily shaken and cast down by temptation, as I have been, but that my resolution may be more fixed and unmovable.

Spirit temper or disposition of soul or spirit; as the word spirit is very frequently used in Scripture.

Within me Heb. in my inward parts . He wisely strikes at the root and cause of all sinful actions.

PBC: Psa 51:10

A desire for pardon which does not unfold into such longing for deliverance from the misery of the old self is not the offspring of genuine penitence, but only of base fear. Expositors Bible Commentary

See PB: Ps 32:3 

Haydock: Psa 51:10

Fruitful. David foretells his own prosperity on the throne, (Worthington) when this wretch shall be no more. (Haydock) ---

He was at this time in great perplexity, (Calmet) in banishment from the house of God. (Menochius)

Gill: Psa 51:10

Create in me a clean heart, O God,.... Which was now defiled with sin, and of which being convinced, he was led more and more to see the impurity of his heart and nature, from which all his evil actions flowed; and being sensible that he could not make his heart clean himself, and that this was the work of God, and a work which required creating power, he entreats it of him: for as the first work of conversion is no other than a creation, or a production of something new, which was not before; so the restoring of a backslider, as it goes by the same name, it requires the same power; and as the implantation of grace at first, and particularly of faith, is a work of almighty power; so the same power must be put forth to bring it into exercise, after falls into sin; that it may afresh deal with the heart purifying blood of Christ, which only can make it clean, and is what is here meant;

and renew a right spirit within me; by which is designed, not the Holy Spirit of God ^k; for he is the renewer; nor the spirit or soul of man as to its essence; but with respect to the qualities of it; and here it signifies a renewing of the inward man, or an increase of grace, and causing it to abound in act and exercise; and intends a spirit of uprightness and integrity, in opposition to dissimulation and hypocrisy; a spirit "prepared and ready" ^l to every good work, Mat 26:41; "one firm" ^m and unmoved from obedience to the Lord, by sin, temptations, and snares; a heart fixed, trusting in the Lord, and comfortably assured of an interest in pardoning grace and mercy.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 51:10

¹ sn The heart is viewed here as the seat of the psalmist’s motives and moral character.

² tn Heb “and a reliable spirit renew in my inner being.”

Geneva Bible: Psa 51:10

^{( i )} Create in me a clean heart, O God; and renew a right spirit within me.

^{( i )} He confesses that when God's Spirit is cold in us, to have it again revived, is as a new creation.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 51:1-19

1 David prays for remission of sins, whereof he makes a deep confession.

6 He prays for sanctification.

16 God delights not in sacrifice, but in sincerity.

18 He prays for the church.

Maclaren: Psa 51:8-10

David's Cry For Purity

Renew a right spirit within me. 11 And take not Thy Holy Spirit from me. 12 And uphold me with Thy free Spirit.--Psalm 51:10-12.

WE ought to be very thankful that the Bible never conceals the faults of its noblest men. David stands high among the highest of these. His words have been for ages the chosen expression for the devotions of the holiest souls; and whoever has wished to speak longings after purity, lowly trust in God, the aspirations of love, or the raptures of devotion, has found no words of his own more natural than those of the poet-king of Israel. And this man sins, black, grievous sin. Self-indulgent, he stays at home while his army is in the field. His moral nature, relaxed by this shrinking from duty, is tempted, and easily conquered. The sensitive poet nature, to which all delights of eye and sense appeal so strongly, is for a time too strong for the devout soul. One sin drags on another. As self-indulgence opened the door for lust, so lust, which dwells hard by hate, draws after it murder. The king is a traitor to his subjects, the soldier untrue to the chivalry of arms, the friend the betrayer of the friend. Nothing can be blacker than the whole story, and the Bible tells the shameful history in all its naked ugliness.

Many a precious lesson is contained in it. For instance, It is not innocence which makes men good. This is your man after God's own heart, is it?' runs the common, shallow sneer. Yes; not that God thought little of his foul sin, nor that saints' make up for adultery and murder by making or singing psalms; not that righteousness' as a standard of conduct is lower than morality'; but that, having fallen, he learned to abhor his sin, and with deepened trust in God's mercy, and many tears, struggled out of the mire, and with unconquered resolve and strength drawn from a divine source, sought still to press towards the mark. It is not the attainment of purity, not the absence of sin, but the presence and operation, though it be partial, of an energy which is at war with all impurity, that makes a man righteous. That is a lesson worth learning.

Again, David was not a hypocrite because of this fall of his. All sin is inconsistent with a religious character. But it is not for us to say what sin is incompatible with a religious character.

Again, the worst sin is not some outburst of gross transgression, forming an exception to the ordinary tenor of a life, bad and dismal as such a sin is; but the worst and most fatal are the small continuous vices, which root underground and honeycomb the soul. Many a man who thinks himself a Christian, is in more danger from the daily commission, for example, of small pieces of sharp practice in his business, than ever was David at his worst. White ants pick a carcase clean sooner than a lion will.

Most precious of all is the lesson as to the possibility of all sin being effaced, and of the high hopes which even a man sunk in transgression has a right to cherish, as to the purity and beauty of character to which he may come. What a prayer these clauses contain to be offered by one who has so sinned I What a marvellous faith in God's pardoning love, and what a boldness of hope in his own future, they disclose! They set forth a profound ideal of a noble character; they make of that ideal a prayer; they are the prayer of a great transgressor, who is also a true penitent. In all these aspects they are very remarkable, and lead to valuable lessons. Let us look at them from these points of view successively.

I. Observe That Here Is A Remarkable Outline Of A Holy Character.

It is to be observed that of these three gifts--a right spirit, Thy Holy Spirit, a free spirit--the central one alone is in the original spoken of as God's; the Thy' of the last clause of the English Bible being an unnecessary supplement. And I suppose that this central petition stands in the middle, because the gift which it asks is the essential and fundamental one, from which there flow, and as it were, diverge on the right hand and on the left, the other two. God's Holy Spirit given to a man makes the human spirit holy, and then makes it right' and free.' Look then at the petitions, not in the order in which they stand in the text, but in the order which the text indicates as the natural one.

Now as to that fundamental petition, Take not Thy Holy Spirit from me,' one thing to notice is that David regards himself as possessing that Spirit. We are not to read into this psalm the fully developed New Testament teaching of a personal Paraclete, the Spirit whom Christ reveals and sends. To do that would be a gross anachronism. But we are to remember that it is an anointed king who speaks, on whose head there has been poured the oil that designated him to his office, and in its gentle flow and sweet fragrance, symbolised from of old the inspiration of a divine influence that accompanied every divine call. We are to remember, too, how it had fared with David's, predecessor. Saul had been chosen by God; had been for a while guided and upheld by God. But he fell into sin, and--not because he fell into it, but because he continued in it; not because he did wrong, but because he did not repent--the solemn words are recorded concerning him, that the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him.' The divine influence which came on the towering head of the son of Kish, through the anointing oil that Samuel poured upon his raven hair, left him, and he stood God-forsaken because he stood God-forsaking. And so David looks back from the horrible pit and miry clay' into which he had fallen, where, stained with blood and lust, he lies, to that sad gigantic figure, remembered so well and loved by him so truly--the great king who sinned away his soul, and bled out his life on the heights of Gilboa. He sees in that blasted pine-tree, towering above the forest but dead at the top, and barked and scathed all down the sides by the lightning scars of passion, the picture of what he himself will come to, if the blessing that was laid upon his ruddy locks and his young head by the aged Samuel's anointing should pass from him too as it had done from his predecessor. God had departed from Saul, because Saul had refused His counsel and departed from Him; and Soul's successor, trembling as he remembers the fate of the founder of the monarchy, and of his vanished dynasty, prays with peculiar emphasis of meaning,' Take not Thy Holy Spirit from me!'

That Holy Spirit, the Spirit of God, had descended upon him when he was anointed king, but it was no mere official consecration which he had thereby received. He had been fitted for regal functions by personal cleansing and spiritual gifts. And it is the man as well as the king, the sinful man much rather than the faulty king, that here wrestles with God, and stays the heavenly Visitant whom his sin has made to seem as if He would depart. What he desires most earnestly, next to that pardon which he has already sought and found, is that his spirit should be made holy by God's Spirit. That is, as I have said, the central petition of his threefold prayer, from which the others come as natural consequences.

And what is this holiness' which David so earnestly desires? Without attempting any lengthened analysis of the various shades of meaning in the word, our purpose will be served if I point out that in all probability the primary idea in it is that of separation. God is holy--that is, separated by all the glory of His perfect nature from His creatures. Things are holy--that is, separated from common uses, and appropriated to God's service. Whatever He laid His hand on and claimed in any especial manner for His, became thereby holy, whether it were a ceremony, or a place, or a tool. Men are holy when they are set apart for God's service, whether they be officially consecrated for certain offices, or have yielded themselves by an inward devotion based on love to be His.

The ethical signification which is predominant in our use of the word and has made it little more than a synonym for moral purity is certainly not the original meaning, as is sufficiently clear from the fact that the word is applied to material things which could have no moral qualities, and sometimes to persons who were not pure, but who were in some sense or other set apart for God's service. But gradually that meaning becomes more and more completely attached to the word, and holiness' is not only separation for God, but separation from sin. That is what David longs for in this prayer; and the connection of these two meanings of the word is worth pointing out in a sermon, for the sake of the great truth which it suggests, that the basis of all rightness and righteousness in a human spirit is its conscious and glad devotion to God's service and uses. A reference to God must underlie all that is good in men, and on the other hand, that consecration to God is a delusion or a deception which does not issue in separation from evil.

Holiness' is a loftier and a truer word than morality,' virtue,' or the like; it differs from these in that it proclaims that surrender to God is the very essence of all good, while they seek to construct a standard for human conduct, and to lay a foundation for human goodness, without regard to Him. Hence, irreligious moralists dislike the very word, and fall back upon pale, colourless phrases rather than employ it. But these are inadequate for the purpose. Man's duties can never be summed up in any expression which omits man's relation to God. How do I stand to Him? Do I belong to Him by joyous yielding of myself to be His instrument? That, my friends! is the question, the answer to which determines everything about me. Rightly answered, there will come all fruits of grace and beauty in the character as a natural consequence; whatsoever things are lovely and of good report,' every virtue and every praise grow from the root of consecration to God. Wrongly answered, there will come only fruits of selfishness and evil, which may simulate virtue, but the blossom shall go up in dust, and the root in stubble. Do you seek purity, nobleness, strength, and beauty of soul? Learn that all these inhere in and flow from the one act of giving up yourself to God, and in their truest perfection are found only in the spirit that is His. Holiness considered as moral excellence is the result of holiness considered as devotion to God. And learn too that holiness in both aspects comes from the operation and indwelling in our spirits of a divine Spirit, who draws away our love from self to fix it on Him, which changes our blindness into sight, and makes us by degrees like Himself, holy, harmless, undefiled, separate from sinners.' The Spirit of the Lord is the energy which produces all righteousness and purity in human spirits

Therefore, all our desires after what is good and true should shape themselves into the desire for that Spirit. Our prayer should be, Make me separate from evil, and that I may be so, claim and keep me for Thine own. As Thou hast done with the Sabbath amongst the days, with the bare summit of the hill of the Lord's house among the mountains, with Israel amidst the nations, so do with me; lay Thine hand upon me for Thine own. Let my spirit, O God! know its destination for Thee, its union with Thee. Then being Thine, it will be clean. Dwell in me, that I may know myself Thine. Seal me with that gracious influence which is the proof that Thou possessest me, and the pledge that I possess Thee. "Take not Thy Holy Spirit from me."

So much for the chief of these petitions, which gives the ideal character in its deepest relations. There follow two other elements in the character, which on either side flow from the central source. The holy spirit in a man will be a right spirit and a free spirit. Consider these further thoughts in turn.

A right spirit.' You will observe that our translators have given an alternative rendering in the margin, and as is not seldom the case, it is a better one than that adopted in the text. A constant or firm spirit' is the Psalmist's meaning. He sees that a spirit which is conscious of its relation to God, and set free from the perturbations of sin, will be a spirit firm and settled, established and immovable in its obedience and its faith. For Him, the root of all steadfastness is in consecration to God.

And so this collocation of ideas opens the way for us to important considerations bearing upon the practical ordering of our natures and of our lives. For instance, there is no stability and settled persistency of righteous purpose possible for us, unless we are made strong because we lay hold on God's strength, and stand firm because we are rooted in Him. Without that hold-fast, we shall be swept away by storms of calamity or by gusts of passion. Without that to steady us, our own boiling lusts and desires will make every fibre of our being quiver and tremble. Without that armour, there will not be solidity enough in our character to bear without breaking the steady pressure of the world's weight, still less the fierce hammering of special temptation. To stand erect, and in that sense to have a right spirit--one that is upright and unbent--we must have sure footing in God, and have His energy infused into our shrinking limbs. If we are to be stable amidst earthquakes and storms, we must be built on the rock, and build rock-like upon it. Build thy strength upon God. Let His Holy Spirit be the foundation of thy life, and then thy tremulous and vagrant soul will be braced and fixed. The building will become like the foundation, and will grow into a tower of strength that stands four-square to every wind.' Rooted in God, thou shalt be unmoved by the loud winds when they call'; or if still the tremulous leaves are huddled together before the blast, and the swaying branches creak and groan, the bole will stand firm and the gnarled roots will not part from their anchorage, though the storm-giant drag at them with a hundred hands. The spirit of holiness will be a firm spirit.

But there is another phase of connection between these two points of the ideal character--if my spirit is to be holy and to preserve its holiness, it must be firm. That is to say, you can only get and keep purity by resistance. A man who has not learned to say No!'-who is not resolved that he will take God's way in spite of every dog that can bay or bark at him, in spite of every silvery voice that woos him aside--will be a weak and a wretched man till he dies. In such a world as this, with such hearts as ours, weakness is wickedness in the long run. Whoever lets himself be shaped and guided by anything lower than an inflexible will, fixed in obedience to God, will in the end be shaped into a deformity and guided to wreck and ruin. Dreams bow-ever rapturous, contemplations however devout, emotions however deep and sacred, make no man pure and good without hard effort, and that to a large extent in the direction of resistance. Righteousness is not a mere negative idea, and Scripture morality is something much deeper than prohibitions. But there is no law for us without prohibitions, and no righteousness without casting out evil that is strong in us, and fighting against evil that is attractive around us. Therefore we need firmness to guard holiness, to be the hard shell in which the rich fruit matures. We need a wholesome obstinacy in the right that will neither be bribed nor coaxed nor bullied, nor anyhow persuaded out of the road in which we know that we should walk. Add to your faith manly vigour.' Learn that an indispensable requisite of holiness is prescribed in that command, Whom resist, steadfast in the faith.' And remember that the ground of all successful resistance and the need for it are alike taught in that series of petitions, which makes a holy spirit the foundation of a constant spirit, and a constant spirit the guard of a holy spirit.

Then consider, for a moment, the third element in the character which David longs to possess--a free spirit. He who is holy because full of God's Spirit, and constant in his holiness, will likewise be' free.' That is the same word which is in other places translated willing' --and the scope of the Psalmist's desire is, Let my spirit be emancipated from sin by willing obedience.' This goes very deep into the heart of all true godliness. The only obedience which God accepts is that which gladly, and almost as by an instinctive inward impulse, harmonises the human will with the divine. Lo! I come: in the volume of the book it is written of me, I delight to do Thy will, and Thy law is within my heart.' That is a blessed thought, that we may come to do Him service not because we must, but because we like; not as serfs, but as sons; not thinking of His law as a slave-driver that cracks his whip over our heads, but as a friend that lets us know how we may please Him whom it is our delight to obey. And so the Psalmist prays, Let my obedience be so willing that I had rather do what Thou wilt than anything besides.'

Then; he thinks, I shall be free.' Of course--for the correlative of freedom is lawful authority, and the definition of freedom is willing submission. If for us duty is joy, and all our soul's desires flow with an equable motion parallel to the will of God, then there is no sense of restraint in keeping within the limits beyond which we do not seek to go. The willing spirit sets us free, free from the ancient solitary reign' of the despot Self, free from the mob rule of passions and appetites, free from the incubus of evil habits, free from the authority of men's voices and examples. Obedience is freedom to them that have learned to love the lips that command. We are set free that we may serve: O Lord! truly I am Thy servant; Thou hast loosed my bonds.' We are set free in serving: I will walk at liberty, for I keep Thy precepts.' Let a willing, free spirit uphold me.

II. Observe, Too, That Desires For Holiness Should Become Prayers.

David does not merely long for certain spiritual excellences; he goes to God for them. And his reasons for doing so are plain. If you will look at the former verses of this psalm, you will see that he had found out two things about his sin, both of which make him sure that he can only be what he should be by God's help He had learned what his crimes were in relation to God, and he had further learned what they indicated about himself. The teaching of his bitter experience as to the former of these two matters lies in that saying which some people have thought strange. Against Thee only have I sinned.' What! Had he not committed a crime against human law? had he not harmed Uriah and Bathsheba? were not his deeds an offence to his whole kingdom? Yes, he knew all that; but he felt that over and above all that was black in his deed, considered in its bearing upon men, it was still blacker when it was referred to God; and a sadder word than crime' or fault' had to be used about it. I have done wrong as against my fellows, but worse than that, I have sinned against God. The notion of sin implies the notion of God. Sin is wilful transgression of the law of God. An atheist can have no conception of sin. But bring God into human affairs, and men's faults immediately assume the darker tint, and become men's sins. Therefore the need of prayer if these evils are to be blotted out. If I had done crime against man only, I should not need to ask God for pardon or cleansing; but I have sinned against Him, and done this evil in His sight, therefore my desires for deliverance address themselves to Him, and my longings for purity must needs break into the cry of entreaty to that God with whom are forgiveness and redemption from all iniquity.

And still further, looking at the one deed, he sees in it something more than an isolated act. It leads him down to its motive; that motive carries him to the state of mind in which it could have power; that state of mind, in which the motive could have power, carries him still deeper to the bias of his nature as he had received it from his parents. And thinking of how he had fallen, how upon his terraced palace roof there the eye had inflamed the heart, and the heart had yielded so quickly to the temptations of the eye, he finds no profounder explanation of the disastrous eclipse of goodness than this: Behold! I was shapen in iniquity.'

Is that a confession or a palliation, do you think? Is he trying to shuffle off guilt from his own shoulders? By no means, for these words are the motive for the prayer, Purge me, and I shall be clean.' That is to say, he has learned that isolated acts of sin inhere in a common root, and that root a disposition inherited from generation to generation to which evil is familiar and easy, to which good, alas I is but too alien and unwelcome. None the less is the evil done his deed. None the less has he to wail in full consciousness Of his individual responsibility: Against Thee have I sinned.' But the effect of this second discovery, that sin has become so intertwisted with his being that he cannot shake off the venomous beast into the fire and feel no harm, is the same as that of the former--to drive him to God, who alone can heal the nature and: separate the poison from his blood.

Dear friends! there are some of you who are wasting your lives in paroxysms of fierce struggle with the evil that you have partially discovered in yourselves, alternating with long languor, fits of collapse and apathy, and who make no solid advance, just because you will not lay to heart these two convictions--your sin has to do with God, and your sins come from a sinful nature. Because of the one fact, you must go to God for pardon; because of the other, you must go to God for cleansing. There, in your heart, like some black well-head in a dismal bog, is the source of all the swampy corruption that fills your life. You cannot stanch it, you cannot drain it, you cannot sweeten it. Ask Him, who is above your nature and without it, to change it by His own new life infused into your spirit. He will heal the bitter waters. He alone can. Sin is against God; sin comes from an evil heart; therefore, if your longings for that ideal perfectness are ever to be fulfilled, you must make prayers of them, and cry to Him who hears, Create in me a clean heart, O God! take not Thy Holy Spirit from me.'

III. Finally, Observe That Prayers For Perfect Cleansing Are Permitted To The Lips Of The Greatest Sinners.

Such longings as these might seem audacious, when the atrocity of the crime is remembered, and by man's standard they are so. Let the criminal be thankful for escape, and go hide himself, say men's pardons. But here is a man, with the evil savour of his debauchery still tainting him, daring to ask for no mere impunity, but for God's choicest gifts. Think of his crime, think of its aggravations from God's mercies to him, from his official position, from his past devotion. Remember that this cruel voluptuary is the sweet singer of Israel, who had taught men songs of purer piety and subtler emotion than the ruder harps of older singers had ever flung from their wires. And this man, so placed, so gifted, set up on high to be the guiding light of the nation, has plunged into the filth of these sins, and quenched all his light there. When he comes back penitent, what will he dare to ask? Everything that God can give to bless and gladden a soul. He asks for God's Spirit, for His presence, for the joy of His salvation; to be made once again, as he had been, the instrument that shall show forth His praise, and teach transgressors God's ways. Ought he to have had more humble desires? Does this great boldness show that he is leaping very lightly over his sin? Is he presumptuous in such prayers? God be thanked--no! But, knowing all his guilt, and broken and contrite in heart (crushed and ground to powder, as the words mean), utterly loathing himself, aware of all the darkness of his deserts, he yet cherishes unconquerable confidence in the pitying love of God, and believes that in spite of all his sin, he may yet be pure as the angels of heaven --ay, even holy as God is holy.

Thank God we have such an example for our heartening! Lay it to heart, brethren! You cannot believe too much in God's mercy. You cannot expect too much at His hands. He is able to do exceeding abundantly above all that we ask or think.' No sin is so great but that, coming straight from it, a repentant sinner may hope and believe that all God's love will be lavished upon him, and the richest of God's gifts be granted to his desires. Even if our transgression is aggravated by a previous life of godliness, and have given the enemies great occasion to blaspheme, as David's did, yet David's penitence may in our souls lead on to David's hope, and the answer will not fail us. Let no sin, however dark, however repeated, drive us to despair of ourselves, because it hides from us our loving Saviour. Though beaten back again and again by the surge of our passions and sins, like some poor shipwrecked sailor sucked back with every retreating wave and tossed about in the angry surf, yet keep your face towards the beach, where there is safety, and you will struggle through it all, and though it were but on some floating boards and broken pieces of the ship, will come safe to land. He will uphold you with His Spirit, and take away the weight of sin that would sink you, by His forgiving mercy, and bring you out of all the weltering waste of waters to the solid shore.

So whatever thy evil behaviour, come with it all, and cast thyself before Him, with whom is plenteous redemption. Embrace in one act the two truths, of thine own sin and of God's infinite mercy in Jesus Christ. Let not the one blind you to the other; let not the one lead you to a morbid despondency, which is blind to Christ, nor the other to a superficial estimate of the deadliness of sin, which is blind to thine own self. Let the Cross teach thee what sin is, and let the dark background of thy sin bring into clear prominence the Cross that bringeth salvation. Know that thou art utterly black and sinful. Believe that God is eternally, utterly, inconceivably, merciful. Learn both, in Him who is the Standard by which we can estimate our sin, and the Proof and Medium of God's mercy. Trust thyself and all thy foulness to Jesus Christ; and, so doing, look up from whatsoever horrible pit and miry clay thou mayest have fallen into, with this prayer,' Create in me a clean heart, O God! and renew a right spirit within me, take not Thy Holy Spirit from me, and uphold me with Thy free Spirit.' Then the answer shall come to you from Him who ever puts the best robe upon His returning prodigals, and gives His highest gifts to sinners who repent. From all your filthiness will I cleanse you, a new heart also will I give you, and a new spirit will I put within you, and I will put My Spirit within you, and cause you to walk in My statutes.'

MHCC: Psa 51:7-15

Purge me with hyssop, with the blood of Christ applied to my soul by a lively faith, as the water of purification was sprinkled with a bunch of hyssop. The blood of Christ is called the blood of sprinkling, Heb 12:24. If this blood of Christ, which cleanses from all sin, cleanse us from our sin, then we shall be clean indeed, Heb 10:2. He asks not to be comforted, till he is first cleansed; if sin, the bitter root of sorrow, be taken away, he can pray in faith, Let me have a well-grounded peace, of thy creating, so that the bones broken by convictions may rejoice, may be comforted. Hide thy face from my sins; blot out all mine iniquities out of thy book; blot them out, as a cloud is blotted out and dispelled by the beams of the sun. And the believer desires renewal to holiness as much as the joy of salvation. David now saw, more than ever, what an unclean heart he had, and sadly laments it; but he sees it is not in his own power to amend it, and therefore begs God would create in him a clean heart. When the sinner feels this change is necessary, and reads the promise of God to that purpose, he begins to ask it. He knew he had by his sin grieved the Holy Spirit, and provoked him to withdraw. This he dreads more than anything. He prays that Divine comforts may be restored to him. When we give ourselves cause to doubt our interest in salvation, how can we expect the joy of it? This had made him weak; he prays, I am ready to fall, either into sin or into despair, therefore uphold me with thy Spirit. Thy Spirit is a free Spirit, a free Agent himself, working freely. And the more cheerful we are in our duty, the more constant we shall be to it. What is this but the liberty wherewith Christ makes his people free, which is contrasted with the yoke of bondage? Gal 5:1. It is the Spirit of adoption spoken to the heart. Those to whom God is the God of salvation, he will deliver from guilt; for the salvation he is the God of, is salvation from sin. We may therefore plead with him, Lord, thou art the God of my salvation, therefore deliver me from the dominion of sin. And when the lips are opened, what should they speak but the praises of God for his forgiving mercy?

Matthew Henry: Psa 51:7-13

I. See here what David prays for. Many excellent petitions he here puts up, to which if we do but add, "for Christ's sake,"they are as evangelical as any other.

1. He prays that God would cleanse him from his sins and the defilement he had contracted by them (Psa 51:7): " Purge me with hyssop; that is, pardon my sins, and let me know that they are pardoned, that I may be restored to those privileges which by sin I have forfeited and lost."The expression here alludes to a ceremonial distinction, that of cleansing the leper, or those that were unclean by the touch of a body by sprinkling water, or blood, or both upon them with a bunch of hyssop, by which they were, at length, discharged from the restraints they were laid under by their pollution. "Lord, let me be as well assured of my restoration to thy favour, and to the privilege of communion with thee, as they were thereby assured of their re-admission to their former privileges."But it is founded upon gospel-grace: Purge me with hyssop, that is, with the blood of Christ applied to my soul by a lively faith, as water of purification was sprinkled with a bunch of hyssop. It is the blood of Christ (which is therefore called the blood of sprinkling, Heb 12:24), that purges the conscience from dead works, from that guilt of sin and dread of God which shut us out of communion with him, as the touch of a dead body, under the law, shut a man out from the courts of God's house. If this blood of Christ, which cleanses from all sin, cleanse us from our sin, then we shall be clean indeed, Heb 10:2. If we be washed in this fountain opened, we shall be whiter than snow, not only acquitted but accepted; so those are that are justified. Isa 1:18, Though your sins have been as scarlet, they shall be white as snow.

2. He prays that, his sins being pardoned, he might have the comfort of that pardon. He asks not to be comforted till first he is cleansed; but if sin, the bitter root of sorrow, be taken away, he can pray in faith, " Make me to hear joy and gladness (Psa 51:8), that is, let me have a well-grounded peace, of thy creating, thy speaking, so that the bones which thou hast broken by convictions and threatenings may rejoice, may not only be set again, and eased from the pain, but may be sensibly comforted, and, as the prophet speaks, may flourish as a herb."Note, (1.) The pain of a heart truly broken for sin may well be compared to that of a broken bone; and it is the same Spirit who as a Spirit of bondage smites and wounds and as a Spirit of adoption heals and binds up. (2.) The comfort and joy that arise from a sealed pardon to a penitent sinner are as refreshing as perfect ease from the most exquisite pain. (3.) It is God's work, not only to speak this joy and gladness, but to make us hear it and take the comfort of it. He earnestly desires that God would lift up the light of his countenance upon him, and so put gladness into his heart, that he would not only be reconciled to him, but, which is a further act of grace, let him know that he was so.

3. He prays for a complete and effectual pardon. This is that which he is most earnest for as the foundation of his comfort (Psa 51:9): " Hide thy face from my sins, that is, be not provoked by them to deal with me as I deserve; they are ever before me, let them be cast behind thy back. Blot out all my iniquities out of the book of thy account; blot them out, as a cloud is blotted out and dispelled by the beams of the sun,"Isa 44:22.

4. He prays for sanctifying grace; and this every true penitent is as earnest for as for pardon and peace, Psa 51:10. He does not pray, "Lord, preserve me my reputation,"as Saul, I have sinned, yet honour me before this people. No; his great concern is to get his corrupt nature changed: the sin he had been guilty of was, (1.) An evidence of its impurity, and therefore he prays, Create in me a clean heart, O God! He now saw, more than ever, what an unclean heart he had, and sadly laments it, but sees it is not in his own power to amend it, and therefore begs of God (whose prerogative it is to create) that he would create in him a clean heart. He only that made the heart can new-make it; and to his power nothing is impossible. He created the world by the word of his power as the God of nature, and it is by the word of his power as the God of grace that we are clean (Joh 15:3), that we are sanctified, Joh 17:17. (2.) It was the cause of its disorder, and undid much of the good work that had been wrought in him; and therefore he prays, " Lord, renew a right spirit within me; repair the decays of spiritual strength which this sin has been the cause of, and set me to rights again."Renew a constant spirit within me, so some. He had, in this matter, discovered much inconstancy and inconsistency with himself, and therefore he prays, "Lord, fix me for the time to come, that I may never in like manner depart from thee."

5. He prays for the continuance of God's good-will towards him and the progress of his good work in him, Psa 51:11. (1.) That he might never be shut out from God's favour: " Cast me not away from thy presence, as one whom thou abhorrest and canst not endure to look upon."He prays that he might not be thrown out of God's protection, but that wherever he went, he might have the divine presence with him, might be under the guidance of his wisdom and in the custody of his power, and that he might not be forbidden communion with God: "Let me not be banished thy courts, but always have liberty of access to thee by prayer."He does not deprecate the temporal judgments which God by Nathan had threatened to bring upon him. "God's will be done; but, Lord, rebuke me no in thy wrath. If the sword come into my house never to depart from it, yet let me have a God to go to in my distresses, and all shall be well."(2.) That he might never be deprived of God's grace: Take not thy Holy Spirit from me. He knew he had by his sin grieved the Spirit and provoked him to with draw, and that because he also was flesh God might justly have said that his Spirit should no more strive with him nor work upon him, Gen 6:3. This he dreads more than any thing. We are undone if God take his Holy Spirit from us. Saul was a sad instance of this. How exceedingly sinful, how exceedingly miserable, was he, when the Spirit of the Lord had departed from him! David knew it, and therefore begs thus earnestly: "Lord, whatever thou take from me, my children, my crown, my life, yet take not thy Holy Spirit from me "(see 2Sa 7:15), "but continue thy Holy Spirit with me, to perfect the work of my repentance, to prevent my relapse into sin, and to enable me to discharge my duty both as a prince and as a psalmist."

6. He prays for the restoration of divine comforts and the perpetual communications of divine grace, Psa 51:12. David finds two ill effects of his sin: - (1.) It had made him sad, and therefore he prays, Restore unto me the joy of thy salvation. A child of God knows no true nor solid joy but the joy of God's salvation, joy in God his Saviour and in the hope of eternal life. By wilful sin we forfeit this joy and deprive ourselves of it; our evidences cannot but be clouded and our hopes shaken. When we give ourselves so much cause to doubt of our interest in the salvation, how can we expect the joy of it? But, when we truly repent, we may pray and hope that God will restore to us those joys. Those that sow in penitential tears shall reap in the joys of God's salvation when the times of refreshing shall come. (2.) It had made him weak, and therefore he prays, " Uphold me with the free Spirit: I am ready to fall, either into sin or into despair; Lord, sustain me; my own spirit"(though the spirit of a man will go far towards the sustaining of his infirmity) "is not sufficient; if I be left to myself, I shall certainly sink; therefore uphold me with thy Spirit, let him counterwork the evil spirit that would cast me down from my excellency. Thy Spirit is a free spirit, a free gent himself, working freely"(and that makes those free whom he works upon, for where the Spirit of the Lord is there is liberty) - "thy ingenuous princely Spirit."He was conscious to himself of having acted, in the matter of Uriah, very disingenuously and unlike a prince; his behaviour was base and paltry: "Lord,"says he, "let thy Spirit inspire my soul with noble and generous principles, that I may always act as becomes me."A free spirit will be a firm and fixed spirit, and will uphold us. The more cheerful we are in our duty the more constant we shall be to it.

II. See what David here promises, Psa 51:13. Observe,

1. What good work he promises to do: I will teach transgressors thy ways. David had been himself a transgressor, and therefore could speak experimentally to transgressors, and resolves, having himself found mercy with God in the way of repentance, to teach others God's ways, that is, (1.) Our way to God by repentance; he would teach others that had sinned to take the same course that he had taken, to humble themselves, to confess their sins, and seek God's face; and, (2.) God's way towards us in pardoning mercy; how ready he is to receive those that return to him. He taught the former by his own example, for the direction of sinners in repenting; he taught the latter by his own experience, for their encouragement. By this psalm he is, and will be to the world's end, teaching transgressors, telling them what God had done for his soul. Note, Penitents should be preachers. Solomon was so, and blessed Paul.

2. What good effect he promises himself from his doing this: " Sinners shall be converted unto thee, and shall neither persist in their wanderings from thee, nor despair of finding mercy in their returns to thee."The great thing to be aimed at in teaching transgressors is their conversion to God; that is a happy point gained, and happy are those that are instrumental to contribute towards it, Jam 5:20.

Keil-Delitzsch: Psa 51:10-11

In the second part, the prayer for justification is followed by the prayer for renewing. A clean heart that is not beclouded by sin and a consciousness of sin (for לב includes the conscience, Psychology , S. 134; tr. p. 160); a stedfast spirit ( נכון , cf. Psa 78:37; Psa 112:7) is a spirit certain respecting his state of favour and well-grounded in it. David's prayer has reference to the very same thing that is promised by the prophets as a future work of salvation wrought by God the Redeemer on His people (Jer 24:7; Eze 11:19; Eze 36:26); it has reference to those spiritual facts of experience which, it is true, could be experienced even under the Old Testament relatively and anticipatively, but to the actual realization of which the New Testament history, fulfilling ancient prophecy has first of all produced effectual and comprehensive grounds and motives, viz., μετάνοια ( לב = νοῦς ), καινὴ κτίσις, παλιγγενεσία καὶ ἀνακαὶνωσις πνεῦματος (Tit 3:5). David, without distinguishing between them, thinks of himself as king, as Israelite, and as man. Consequently we are not at liberty to say that רוּח הקּדשׁ (as in Isa 63:16), πνεῦμα ἁγιωσύνης = ἅγιον , is here the Spirit of grace in distinction from the Spirit of office. If Jahve should reject David as He rejected Saul, this would be the extreme manifestation of anger (2Ki 24:20) towards him as king and as a man at the same time. The Holy Spirit is none other than that which came upon him by means of the anointing, 1Sa 16:13. This Spirit, by sin, he has grieved and forfeited. Hence he prays God to show favour rather than execute His right, and not to take this His Holy Spirit from him.

Constable: Psa 42:1--72:20

II. Book 2: chs. 42--72

In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writer. It is likely that he wrote these four as well even though they do not bear his name. In Book 2 the titles identify David as the writer of 18 psalms (Pss. 51-65, 68-70). He may have written those bearing the notation, "of the sons of Korah" (Pss. 42, 44-49). The sons of Korah (cf. Num. 26:10-11) were musicians (1 Chron. 6:31-48). Some scholars believe David wrote these psalms for them to perform. Others believe the sons of Korah composed them. I think this is a less likely possibility because of the similarity between the content of these psalms and the ones David wrote. Asaph wrote Psalm 50, and Solomon composed Psalm 72. Psalms 43, 66, 67, and 71 are anonymous.

Constable: Psa 51:1-19

Psalm 51

In this psalm David confessed the sins he committed against Bathsheba and Uriah. It is a model of confession that has become extremely popular with God's people. Since we all sin so often and need to confess frequently, this psalm is a help and comfort to us all.

The title explains the situation out of which this psalm arose (2 Sam. 11).

Constable: Psa 51:5-10

3. Petition for renewed forgiveness 51:7-12

51:7 Again David pleaded for purification and cleansing (vv. 1-2). In Israel the priest sprinkled animal blood on the altar with a hyssop branch. This ritual symbolized cleansing by sacrificial death (cf. Heb. 9:22). If God would wash David morally, he would be thoroughly clean.

51:8 This verse is a request for renewed joy. David's fractured relationship with God pained him as much as a broken bone (cf. 6:2).

51:9 The expressions in this verse picture God like a judge removing David's sins. The psalmist wanted God to put his sins in a place where He would not see them and to blot out any record of them from His books.

51:10 The psalmist's petition now turned to thoughts of spiritual renewal. In contrast to his natural sinful heart (v. 5), David sensed the need for a clean heart. He requested a spirit more faithful to the Lord than his natural spirit (inclination) to depart from the Lord.

51:11 Casting away from God's presence implies a rejection as God's servant. Saul had suffered such a fate for his continuing rebellion against Yahweh. In Old Testament times God gave His Holy Spirit selectively (to empower only some believers) and temporarily (primarily to empower them for special acts of service). Since the day of Pentecost all believers enjoy the permanent indwelling of the Holy Spirit (John 14:17; Rom. 8:9). Consequently the possibility of God's withdrawing His Spirit from David was a real one for him, but it is not for us.¹¹⁴ It is possible that a Christian may lose his or her opportunities to serve the Lord, however (1 Cor. 9:27). For example, a Christian who gets involved in gross sin will not lose his or her salvation (John 10:28-29), but he or she may lose the opportunity to serve God in a leadership capacity.

51:12 Again David asked for renewed joy (cf. v. 8). He had not lost his salvation as a result of his sin, but he had lost the joy of it. The Lord was apparently not delivering him from his present distresses as He had done previously. He also requested a cooperative spirit, one that would cooperate with God and thereby sustain himself.

Commentary -- Other

Evidence: Psa 51:10

Those who confess and forsake their sins are given a clean heart in Christ, and the fruit ofgenuine salvation is a concern for the lost. (See Psa 51:13 ).

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 51 (Chapter Introduction)

Overview

Psa 51:1, David prays for remission of sins, whereof he makes a deep confession; Psa 51:6, He prays for sanctification; Psa 51:16, God delights not in sacrifice, but in sincerity; Psa 51:18, He prays for the church.

2Sa 12:1-13

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 51 (Chapter Introduction)

(Psa 51:1-6) The psalmist prays for mercy, humbly confessing and lamenting his sins.

(Psa 51:7-15) He pleads for pardon, that he may promote the glory of God and the conversion of sinners.

(Psa 51:16-19) God is pleased with a contrite heart, A prayer for the prosperity of Zion.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 51 (Chapter Introduction)

Though David penned this psalm upon a very particular occasion, yet, it is of as general use as any of David's psalms; it is the most eminent of the penitential psalms, and most expressive of the cares and desires of a repenting sinner. It is a pity indeed that in our devout addresses to God we should have any thing else to do than to praise God, for that is the work of heaven; but we make other work for ourselves by our own sins and follies: we must come to the throne of grace in the posture of penitents, to confess our sins and sue for the grace of God; and, if therein we would take with us words, we can nowhere find any more apposite than in this psalm, which is the record of David's repentance for his sin in the matter of Uriah, which was the greatest blemish upon his character: all the rest of his faults were nothing to this; it is said of him (1Ki 15:5), That " he turned not aside from the commandment of the Lord all the days of his life, save only in the matter of Uriah the Hittite." In this psalm, I. He confesses his sin (Psa 51:3-6). II. He prays earnestly for the pardon of his sin (Psa 51:1, Psa 51:2, Psa 51:7, Psa 51:9). III. For peace of conscience (Psa 51:8, Psa 51:12). IV. For grace to go and sin no more (Psa 51:10, Psa 51:11, Psa 51:14). V. For liberty of access to God (Psa 51:15). IV. He promises to do what he could for the good of the souls of others (Psa 51:13) and for the glory of God (Psa 51:16, Psa 51:17, Psa 51:19). And, lastly, concludes with a prayer for Zion and Jerusalem (Psa 51:18). Those whose consciences charge them with any gross sin should, with a believing regard to Jesus Christ, the Mediator, again and again pray over this psalm; nay, though we have not been guilty of adultery and murder, or any the like enormous crime, yet in singing it, and praying over it, we may very sensibly apply it all to ourselves, which if we do with suitable affections we shall, through Christ, find mercy to pardon and grace for seasonable help.

To the chief musician. A psalm of David, when Nathan the prophet came unto him, after he had gone in to Bath-sheba.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 51 (Chapter Introduction)

INTRODUCTION TO PSALM 51

To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba. The occasion of this psalm was the sin of David with Bathsheba, signified by "going in to her"; an euphemism for "lying with her"; which sin was a very aggravated one, she being another man's wife, and the wife of a servant and soldier of his, who was at the same time exposing his life for his king and country's good; and David besides had many wives, and was also king of Israel, and should have set a better example to his subjects; and it was followed with other sins, as the murder of Uriah, and the death of several others; with scandal to religion, and with security and impenitence in him for a long time, until Nathan the prophet was sent to him of God, to awaken him to a sense of his sin; which he immediately acknowledged, and showed true repentance for it: upon which, either while Nathan was present, or after he was gone, he penned this psalm; that it might remain on record, as a testification of his repentance, and for the instruction of such as should fall into sin, how to behave, where to apply, and for their comfort. The history of all this may be seen in the eleventh and twelfth chapters of the second book of Samuel.