Verse-by-Verse Bible Commentary
Psalms 51:5

Clarke's Commentary

Verse Psalms 51:5. Behold, I was shapen in iniquity — A genuine penitent will hide nothing of his state; he sees and bewails, not only the acts of sin which he has committed, but the disposition that led to those acts. He deplores, not only the transgression, but the carnal mind, which is enmity against God. The light that shines into his soul shows him the very source whence transgression proceeds; he sees his fallen nature, as well as his sinful life; he asks pardon for his transgressions, and he asks washing and cleansing for his inward defilement. Notwithstanding all that Grotius and others have said to the contrary, I believe David to speak here of what is commonly called original sin; the propensity to evil which every man brings into the world with him, and which is the fruitful source whence all transgression proceeds. The word חוללתי cholalti, which we translate shapen, means more properly, I was brought forth from the womb; and יחמתני yechemathni rather signifies made me warm, alluding to the whole process of the formation of the fetus in utero, the formative heat which is necessary to develope the parts of all embryo animals; to incubate the ova in the female, after having been impregnated by the male; and to bring the whole into such a state of maturity and perfection as to render it capable of subsisting and growing up by aliment received from without. "As my parts were developed in the womb, the sinful principle diffused itself through the whole, so that body and mind grew up in a state of corruption and moral imperfection."

Bridgeway Bible Commentary

Psalms 51:0 David’s repentance

Having committed adultery with Bathsheba, David then arranged for her husband Uriah to be killed, so that he could take Bathsheba as a royal wife (2 Samuel 11:1-27). The prophet Nathan found out David’s sin, condemned him to his face, then pronounced God’s judgment upon him (2 Samuel 12:1-15). This psalm displays David’s deep sorrow as he confesses his sin to God.

David makes no excuses. He acknowledges his sin and realizes that he can do nothing to receive forgiveness, except cast himself on the unfailing mercy of God (1-2). His wrongdoing has been not merely against a fellow human being but also against the holy God. It is the fruit of a human nature that from birth has been infected by sin (3-5). In the Israelite ceremony for restoring a cleansed leper, a brush made of hyssop was used to sprinkle him with sacrificial blood, and his body was washed with pure water. David refers to this ceremony as he asks God for cleansing from his sin. Once cleansed, he wants to be restored to a life of joy and gladness (6-9; cf. Leviticus 14:1-9).

What David fears most is to be separated from God. He therefore asks God for a new heart, one that is free of sin, so that he might enjoy God’s presence and obey God’s law as he ought (10-12). In gratitude for such merciful forgiveness he will never cease to praise God, and will always tell people of the salvation God offers to those who turn from their sin (13-15).
The Israelite religious system had no category of sacrifices for deliberate sins such as adultery and murder. Even if it had, David knows that God desires a humble and repentant spirit more than ritual sacrifices. The only thing David can do is come to God in his sorrow, and in a spirit of genuine repentance ask humbly for mercy (16-17).
Because David was king, his sin had dragged his country down with him. He therefore prays that his country also might be restored to God and enjoy God’s blessing afresh (18-19).

Coffman's Commentaries on the Bible

A PRAYER FOR FORGIVENESS

“Have mercy upon me, O God, according to thy lovingkindness: According to the multitude of thy tender mercies blot out my transgressions. Wash me thoroughly from mine iniquity, And cleanse me from my sin. For I know my transgressions; And my sin is ever before me. Against thee, thee only, have I sinned, And done that which is evil in thy sight; That thou mayest be justified when thou speakest, And be clear when thou judgest. Behold, I was brought forth in iniquity; And in sin did my mother conceive me. Behold, thou desirest truth in the inward parts; And in the hidden part thou wilt make me to know wisdom. Purify thou me with hyssop, and I shall be clean: Wash me, and I shall be whiter than snow. Make me to hear joy and gladness, That the bones which thou hast broken may rejoice. Hide thy face from my sins, And blot out all mine iniquities.”

These nine verses are as remarkable as anything else in Scripture. There are three elements here which deserve attention.

I. David Accepted Personal Responsibility for what he He Had Done

He speaks of “my” transgression (Psalms 51:1), “my” sin and “my” iniquity (Psalms 51:2), “my” transgression and “my” sin (Psalms 51:3), declares that, “I sinned” (Psalms 51:4), again mentions “my” sin in Psalms 51:9. Seven times he takes all the blame and guilt upon himself.

David did not attempt to shift the blame as did Adam; he offered no excuse, he pleaded no extenuating circumstances, but simply accepted full responsibility for his deeds. Oh yes, he might have said, “Well that voluptuous female Bathsheba had no business stripping off naked for a bath in full view of the palace; she’s to blame”; or, he might have said, “All the other kings do as they please in matters of this kind; why shouldn’t I be as privileged as they?”

II. David Used Four Different Words for Sin

A number of commentators have noted that David referred to sin as “transgression” (Psalms 51:1; Psalms 51:3), “iniquity” (Psalms 51:2; Psalms 51:5; Psalms 51:9), “evil” (Psalms 51:4), and “sin” (Psalms 51:2-5; Psalms 51:9). Some pointed out that “sin” means missing the mark, “transgression” means breaking God’s law, and that “iniquity” means wickedness. The big word, however, in this connection is “sin,” which appears five times in these nine verses.

SIN

There is a great deal more to “sin” than merely “missing the mark.” Sin is a lack of conformity to, or a transgression, especially if deliberate, of a law, precept, or principle regarded as having divine authority.

The synonyms are: crime, criminality, delinquency, depravity, evil, guilt, ill-doing, immorality, iniquity, misdeed, offense, transgression, ungodliness, wrong, or wrong-doing.Britannica World Language Dictionary (New York: Funk and Wagnalls Company, 1959), Vol. 2, p. 1172.

All of this might be summarized by saying that, “Sin is any violation of the will of God.”

“Forgive our sins,” is therefore always a sufficient petition.

III. David’s Multiple Petitions

Something of the earnestness and urgency of this marvelous prayer is evident in the number of ways in which the psalmist pleaded for God’s removal of his guilt.

Have mercy upon me (Psalms 51:1).

Blot out my transgressions (Psalms 51:1; Psalms 51:9).

Wash me from mine iniquity (Psalms 51:2; Psalms 51:7).

Cleanse me from my sin (Psalms 51:2).

Purify thou me with hyssop (Psalms 51:7).

Hide thy face from my sin (Psalms 51:9).

Deliver me from bloodguiltiness (Psalms 51:14).

The basis upon which David pleaded for forgiveness was not that of merit in himself, but because of (1) God’s lovingkindness, and (2) the multitude of God’s tender mercies (Psalms 51:1).

“According to thy lovingkindness… thy tender mercies” “The psalmist at once begins by grasping the character of God as the sole ground of hope, and implies a true knowledge of God, and of the fact that He can pardon sin no matter how black it is.”H. C. Leupold, p. 401.

“My sin is ever before me” “Sins may be forgiven, but their memory may leave an aching heart for a lifetime.”George DeHoff’s Commentary, Vol. III, p. 147. God indeed “forgets sins” when he forgives them, (Jeremiah 31:34); but mortal men are unable to do this.

“Against thee, thee only, have I sinned” Some writers cannot understand a statement like this. How could David have said a thing like this? Had he not contrived the death of Uriah? What does he mean, that “Against God only” had he done wrong? Addis rejected Davidic authorship of this psalm on the basis of this statement.W. E. Addis, p. 381.

Nevertheless, the words are appropriately spoken by David. All sin is against God (Genesis 39:9), primarily and fundamentally. Of course sin is: (1) against one’s body; (2) against the church; (3) against society; (4) against our fellow human beings, etc., but “all sin” is first and preeminently a violation of our relationship with God. Murder, for example, is a sin, only because our fellow-creatures are made “in God’s image,” and it is God who is sinned against in such a crime.

No man has a proper view of sin until he appreciates the fact that it is always, “A sin against none less than God.”H. C. Leupold, p. 402.

“In sin did my mother conceive me” This verse is the basis from which the doctrine of “Original Sin” was constructed, a doctrine which Jesus Christ flatly contradicted, saying, “Suffer the little children to come unto me, for unto such belongs the kingdom of God” (Mark 10:14).

What then, did David mean by this? “The meaning is simply this that his parents were sinful human beings.”F. Delitzsch, Vol. V-B, p. 137. Of course, as a result of our being human beings, we are naturally prone to sin. The Bible states that God made man in “His own image” (Genesis 1:26); but of Adam, it is stated that, “He begat a son in his own likeness, after his image” (Genesis 5:3)! See any difference? It is that difference which David mentioned here, and it pertains to all the human race who were ever born.

“Behold, thou desirest truth in the inward parts” Rawlinson’s paraphrase of this portion of the prayer is excellent. “As nothing will content thee but this perfect inward purity, wilt thou give me into my heart its fundamental principle of wisdom or the fear of God.”The Pulpit Commentary, Vol. 8, p. 394.

“Purify thou me with hyssop” This seems to be an allusion to the cleansing of a leper (Leviticus 14:1-7), indicating David’s deep realization of the dreadful nature of his sins.

“Wash me, and I shall be whiter than snow” Many a hymn has found use of words such as these. Isaiah 1:18 also mentions the contrast of scarlet sins and the whiteness of snow.

“That the bones which thou hast broken may rejoice” Some try to find “a sickness unto death” in the psalmist, based upon this and upon a mistaken version of Psalms 51:14, but nothing like that is here. It is not a physical illness that required David’s prayer for deliverance, but a spiritual illness. “His soul (not his body) was deeply distressed by a sense of God’s displeasure.”Adam Clarke’s Commentary on the Bible (London: T. Mason and G. Lane, 1837), Vol. III, p. 384.

Barnes' Notes on the Whole Bible

Behold, I was shapen in iniquity - The object of this important verse is to express the deep sense which David had of his depravity. That sense was derived from the fact that this was not a sudden thought, or a mere outward act, or an offence committed under the influence of strong temptation, but that it was the result of an entire corruption of his nature - of a deep depravity of heart, running back to the very commencement of his being. The idea is, that he could not have committed this offence unless he had been thoroughly corrupt, and always corrupt. The sin was as heinous and aggravated “as if” in his very conception and birth there had been nothing but depravity. He looked at his, sin, and he looked back to his own origin, and he inferred that the one demonstrated that in the other there was no good thing, no tendency to goodness, no germ of goodness, but that there was evil, and only evil; as when one looks at a tree, and sees that it bears sour or poisonous fruit, he infers that it is in the very nature of the tree, and that there is nothing else in the tree, from its origin, but a tendency to produce just such fruit.

Of course, the idea here is not to cast reflections on the character of his mother, or to refer to her feelings in regard to his conception and birth, but the design is to express his deep sense of his own depravity; a depravity so deep as to demonstrate that it must have had its origin in the very beginning of his existence. The word rendered “I was shapen” - חוללתי chôlal^etiy - is from a word - חול chûl - which means properly, “to turn around, to twist, to whirl;” and then it comes to mean “to twist oneself with pain, to writhe;” and then it is used especially with reference to the pains of childbirth. Isaiah 13:8; Isaiah 23:4; Isaiah 26:18; Isaiah 66:7-8; Micah 4:10. That is the meaning here. The idea is simply that he was “born” in iniquity; or that he was a sinner when he was born; or that his sin could be traced back to his very birth - as one might say that he was born with a love of music, or with a love of nature, or with a sanguine, a phlegmatic, or a melancholy temperament.

There is not in the Hebrew word any idea corresponding to the word ““shapen,”” as if he had been “formed” or “moulded” in that manner by divine power; but the entire meaning of the word is exhausted by saying that his sin could be traced back to his “very birth;” that it was so deep and aggravated, that it could be accounted for - or that he could express his sense of it - in no other way, than by saying that he was “born a sinner.” How that occurred, or how it was connected with the first apostasy in Adam, or how the fact that he was thus born could be vindicated, is not intimated, nor is it alluded to. There is no statement that the sin of another was “imputed” to him; or that he was “responsible” for the sin of Adam; or that he was guilty “on account of” Adam’s sin, for on these points the psalmist makes no assertion. It is worthy of remark, further, that the psalmist did not endeavor to “excuse” his guilt on the ground that he was ““born”” in iniquity; nor did he allude to that fact with any purpose of “exculpating” himself. The fact that he was thus born only deepened his sense of his own guilt, or showed the enormity of the offence which was the regular result or outbreak of that carly depravity. The points, therefore, which are established by this expression of the psalmist, so far as the language is designed to illustrate how human nature is conceived, are

(1) that people are born with a propensity to sin; and

(2) that this fact does not excuse us in sin, but rather tends to aggravate and deepen our guilt.

The language goes no further than this in regard to the question of original sin or native depravity. The Septuagint agrees with this interpretation - ἰδού γὰρ ἐν ανομίαις συνελήφθην idou gar en anomias sunelēfthēn. So the Vulgate: in iniquitatibus conceptus sum.

And in sin did my mother conceive me - Margin, as in Hebrew, “warm me.” This language simply traces his sin back to the time when he began to exist. The previous expression traced it to “his birth;” this expression goes back to the very beginning of “life;” when there were the first indications of life. The idea is, “as soon as I began to exist I was a sinner; or, I had then a propensity to sin - a propensity, the sad proof and result of which is that enormous act of guilt which I have committed.”

Calvin's Commentary on the Bible

5Behold, I was born in iniquity, etc He now proceeds further than the mere acknowledgement of one or of many sins, confessing that he brought nothing but sin with him into the world, and that his nature was entirely depraved. He is thus led by the consideration of one offense of peculiar atrocity to the conclusion that he was born in iniquity, and was absolutely destitute of all spiritual good. Indeed, every sin should convince us of the general truth of the corruption of our nature. The Hebrew word יחמתני, yechemathni, signifies literally, hath warmed herself of me, from יחם, yacham, or חמם, chamam, to warm; but interpreters have very properly rendered it hath conceived me. The expression intimates that we are cherished in sin from the first moment that we are in the womb. David, then, is here brought, by reflecting on one particular transgression, to east a retrospective glance upon his whole past life, and to discover nothing but sin in it. And let us not imagine that he speaks of the corruption of his nature, merely as hypocrites will occasionally do, to excuse their faults, saying, “I have sinned it may be, but what could I do? We are men, and prone by nature to everything which is evil.” David has recourse to no such stratagems for evading the sentence of God, and refers to original sin with the view of aggravating his guilt, acknowledging that he had not contracted this or that sin for the first time lately, but had been born into the world with the seed of every iniquity.

The passage affords a striking testimony in proof of original sin entailed by Adam upon the whole human family. It not only teaches the doctrine, but may assist us in forming a correct idea of it. The Pelagians, to avoid what they considered the absurdity of holding that all were ruined through one man’s transgression, maintained of old, that sin descended from Adam only through force of imitation. But the Bible, both in this and other places, clearly asserts that we are born in sin, and that it exists within us as a disease fixed in our nature. David does not charge it upon his parents, nor trace his crime to them, but sists himself before the Divine tribunal, confesses that he was formed in sin, and that he was a transgressor ere he saw the light of this world. It was therefore a gross error in Pelagius to deny that sin was hereditary, descending in the human family by contagion. The Papists, in our own day, grant that the nature of man has become depraved, but they extenuate original sin as much as possible, and represent it as consisting merely in an inclination to that which is evil. They restrict its seat besides to the inferior part of the soul and the gross appetites; and while nothing is more evident from experience than that corruption adheres to men through life, they deny that it remains in them subsequently to baptism. We have no adequate idea of the dominion of sin, unless we conceive of it as extending to every part of the soul, and acknowledge that both the mind and heart of man have become utterly corrupt. The language of David sounds very differently from that of the Papists, I was formed in iniquity, and in sin did my mother conceive me He says nothing of his grosser appetites, but asserts that sin cleaved by nature to every part of him without exception.

Here the question has been started, How sin is transmitted from the parents to the children? And this question has led to another regarding the transmission of the soul, many denying that corruption can be derived from the parent to the child, except on the supposition of one soul being begotten of the substance of another. Without entering upon such mysterious discussions, it is enough that we hold, that Adam, upon his fall, was despoiled of his original righteousness, his reason darkened, his will perverted, and that, being reduced to this state of corruption, he brought children into the world resembling himself in character. Should any object that generation is confined to bodies, and that souls can never derive anything in common from one another, I would reply, that Adam, when he was endued at his creation with the gifts of the Spirit, did not sustain a private character, but represented all mankind, who may be considered as having been endued with these gifts in his person; and from this view it necessarily follows that when he fell, we all forfeited along with him our original integrity. ⁽²⁶³⁾

(263) Our Author’s views on the doctrine of original sin are more fully stated in his Institutes, Book II. chap. 1.

Smith's Bible Commentary

Shall we turn now in our Bibles to Psalms 51:1-19 .

David is surely one of the most outstanding characters of the Old Testament. He was greatly hated and greatly loved. He had the capacity to inspire tremendous emotions in people, on both ends of the spectrum. He is always talking about his enemies that are trying to do him in. But yet, there was a great number of people who really followed David with a great devotion. David was called a man after God's own heart. And this appellation was given to David, not because he was sinless, but because his heart was always open towards God. Pliable. God could work with David. God could deal with him. When David was wrong, God could deal with him. Inasmuch as none of us are sinless too, it is important that God is able to deal with us when we are in our faults, when we are in our sins, that we be open to the dealings of God.

The fifty-first psalm has as its background God's dealing with David concerning his sin. For David, one day while on his roof, which over there they have flat roofs, and they have their gardens and couches and hammocks and all out on their roofs. As he was walking on his rooftop, he spied over on a neighboring roof a beautiful lady bathing. And the lust of David's flesh got the better of him. He sent a message to her to come on over. She responded, and as the result of their encounter, she became pregnant. David tried to cover it by having her husband come home from the service for a while. But he did not cooperate in that he did not go home to be with his wife during his leave of absence from active duty. So David compounded his sin of adultery by ordering Joab to put the fellow in the place of jeopardy in the battle where he would be sure to be killed. And as a result, he was put to death by the enemy.

And at this time, Nathan the prophet came to David with a parable in which David was the character, only in a different setting. "David, there is a man in your kingdom, very wealthy, had all kinds of sheep and goods, possessions, servants. And next door to him there lived a very poor man who had only one lamb. He loved it like his own daughter. It ate at his own table. The rich man had company come. He ordered his servants to by force go to his neighbor's house and take away the lamb by force that they might kill it and feed it to his company." David became angry, and he said to Nathan, "That man shall surely be put to death." And Nathan pointed his finger at David and said, "David, you are the man."

The application was very clear. David had many wives, concubines, all that a person could desire. Yet, he took away the wife, the only wife of his neighbor. And upon hearing this, upon the sense of his own guilt, David wrote this fifty-first psalm in which he cries out for mercy. Mercy is not getting what you deserve. Justice is getting what you deserve. He's got it coming, that's justice. He has it coming; he doesn't get it, that's mercy. And David is crying out now to God for mercy.

Have mercy upon me, O God ( Psalms 51:1 ),

Not according to the fact that I am a good guy and I deserve it, but

according to your loving-kindness: according [to the abundance or] to the multitudes of thy tender mercies, blot out my transgressions ( Psalms 51:1 ).

David's prayer for forgiveness, casting himself upon the mercy of God. The Bible teaches us much about God's mercy. He declares that He is a merciful God; He will abundantly pardon. "According to the multitude of Thy tender mercies," David said, "blot out my transgressions."

Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me ( Psalms 51:2-3 ).

Now David was trying to hide his guilt, but yet, you can't hide it from yourself. And David speaks about his sin being, "ever before me. I am ever conscious of my guilt." You can't run from guilt, you can't hide from guilt. It is there.

David said, "I acknowledge my transgressions." Now you are on the road back. The Bible says, "If we confess our sins, He is faithful and just to forgive us and to cleanse us from all unrighteousness" ( 1 John 1:9 ). But I have to be honest with God. I have to confess my sin. I have to acknowledge my transgression if God is going to be able to deal with me. As long as I am trying to hide my sin, as long as I am trying to justify myself, and this is one of the things that we are constantly having to deal with in our own lives, is that endeavor to justify our actions. But there isn't forgiveness in justifying your actions. The forgiveness comes when you confess your transgressions. "I acknowledge my transgressions." Good. Now God can deal with it. But as long as you are trying to hide it, cover it, excuse it, God can't deal with it. So important that we be totally open and honest with God, in order that He might deal with the issues of our lives.

Then David said,

Against thee, and thee only, have I sinned, and done this evil in thy sight ( Psalms 51:4 ):

God is the one who has established the law. Sin is against the holy law of God, the holy nature of God. Now, if we would look at this, it would seem to us that he had sinned against Uriah, the husband of Bathsheba. It would even seem that he sinned against Bathsheba, inviting her to this kind of a relationship. But David declares, "Against Thee, and Thee only have I sinned and done this evil in Thy sight."

Now, if David had been conscious of God and of the fact that God sees, if he had been more conscious of the presence of God, it could very well be that he never would have gotten into this. I think that one of the real problems that we have is our lack of the sense of God's presence with us. We forget that He's right there. Now, we oftentimes do things that suddenly we find that someone was there and watching, and we get so embarrassed because we thought that nobody knew us, or that nobody was watching. And when we suddenly find someone there.

I've had occasions in the past to have to make calls on the homes. And sometimes as I would be walking up to the door, I would hear all kinds of screaming and yelling in the house. And then, you know, you ring the doorbell and you hear a flurry of motion and all, and pretty soon the door is open and they see you and they just, you know. There have been times that I never rung the doorbell; I've just gone. I was too embarrassed. I didn't want to embarrass them. And you know, they say, "Oh, you know, we didn't know it was you." And start into all that kind of stuff. But you see, who am I? Man, I know what it is to yell and get angry. Who am I? What we need to realize is that God is there. "In Him we live and move and have our being," Paul said. We need to become more conscious of the fact that God is with us.

"Against Thee, and Thee only have I done this sin and this evil in Thy sight." God was watching. God knew all about it. David thought that he had cleverly covered his guilt. After all, Uriah has been killed in battle, so who is going to object to David taking a pretty young widow into his harem? After all, her husband was killed out fighting in one of David's wars. And David thought he had covered his tracks, but God saw. And when the prophet came to him and said, "David, you are the man," David realized that he had not hid anything from God. "I have done this evil in Your sight."

[in order] that you might be justified when you speak, and be clear when you judge ( Psalms 51:4 ).

Now David confesses, actually, the nature of sin.

Behold, I was shapen in iniquity; and in sin did my mother conceive me. Behold, you desire truth in the inward parts: and in the hidden parts thou shalt make me to know wisdom. Purge me with hyssop, and I shall be clean ( Psalms 51:5-7 ):

The hyssop was a little shrub that grows over there in the Holy Land and in Egypt, in those areas. And it was the little bush that they used to sprinkle the blood. When in Egypt they were to sprinkle the blood upon the lentils of the doorposts of the house, they used the hyssop bush in the sprinkling of the blood. And so, because it was the little bush that was used to sprinkle the blood, he said, "Purge me with hyssop." That would be referring to the blood of the sacrifice. "And I shall be clean."

wash me, and I shall be whiter than snow ( Psalms 51:7 ).

David's concept of God's total and complete forgiveness. And it is important that we also have that same concept of God's total and complete forgiveness. God said in Isaiah, "Come now, let us reason together, saith the Lord. Though your sins be as scarlet, they shall be as white as snow. Though they be red as crimson, they shall be as white as wool" ( Isaiah 1:18 ). "Wash me, and I shall be as white as snow."

You know, there is nothing in all the world that can remove your guilt complex like just confessing to God and receiving the cleansing and the forgiveness from Him. Guilt complex is a weird thing. The guilt complex does create a subconscious desire for punishment. That subconscious desire for punishment is manifested in neurotic behavior patterns. The neurotic behavior patterns are designed to bring punishment to you. You start doing weird things. People start saying, "What is wrong with you? Why are you doing that? That is weird, man!" Well, I don't know why I am doing it, because it is a subconscious thing. I am feeling guilty over something, and I need to be punished. So I am going now into an abnormal behavior that is going to bring disapproval and punishment upon me. And I continue with this neurotic behavior pattern until someone really tells me what a nut I am, how weird, and how I belong ostracized from society or something. And I feel great because they have punished me and I feel the relief of my guilt. But there is nothing in the world like coming to God and letting Him wash you and He takes away completely that guilt complex that has been plaguing you.

David said,

Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. Hide thy face from my sins, and blot out all my iniquities. Create in me a clean heart, O Lord ( Psalms 51:8-10 );

And here is the problem. David is getting right down to the issue, "O God, create a clean heart within me."

renew a right spirit within me ( Psalms 51:10 ).

How easy it is when we feel guilty to have a wrong spirit, a wrong attitude towards the saints of God, and towards God Himself. Because I am feeling guilty, I start sort of closing myself in, and my spirit gets wrong. But renew a right spirit within me.

Cast me not away from thy presence; and take not thy Holy Spirit from me ( Psalms 51:11 ).

"The wages of sin is death." Spiritual death--separation from God. "Cast me not away from Thy presence, O Lord. Remove not, or take not Thy Holy Spirit from me."

Restore unto me the joy of thy salvation; and uphold me with a free Spirit [thy free Spirit] ( Psalms 51:12 ).

So the prayer for the restoring of the joy of salvation. It is amazing the way sin can just rob you. Unconfessed sin can just rob you of God's joy in your life. There are so many Christians who are borderline Christians. They try to live as close to the world and still be a Christian as they can, and they are always just trying to find out just how close that is. Always experimenting. Just living on the edge. Flirting with the other side. And they have the dilemma of having too much of Christ to be happy in the world, but too much of the world to be happy in Christ. "Restore unto me Lord, the joy of my salvation. And uphold me with Your free Spirit."

Then will I teach transgressors thy ways; and sinners shall be converted unto thee ( Psalms 51:13 ).

In other words, once you have experienced the grace and the goodness of God, then you go out and share it with others. "I'll teach transgressors Thy ways."

Deliver me from blood guiltiness ( Psalms 51:14 ),

This is, no doubt, that being guilty of the blood of Uriah. Actually, David was a conspirator in his murder. Praying now forgiveness from that.

O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness. O Lord, open thou my lips; and my mouth shall show forth thy praise. For you don't desire a sacrifice; else I would give it: you don't delight in burnt offerings. But the sacrifices of God are a broken spirit: and a broken and a contrite heart, O God, you will not despise ( Psalms 51:14-17 ).

What God really desires is only your being broken over your sin. God isn't asking or requiring sacrifice. "God, You don't want sacrifice, else I would give it. But what You really want is just a broken spirit."

Do good in your good pleasure unto Zion: build the walls of Jerusalem. Then shalt thou be pleased with the sacrifices of righteousness, with the burnt offering, with the whole burnt offering: and then shall they offer the bullocks upon your altar ( Psalms 51:18-19 ). "

Dr. Constable's Expository Notes

Psalms 51

In this penitential individual lament psalm (cf. Psalms 6, 32, 38, 102, 130, , 143) David confessed the sins he committed against Bathsheba and Uriah. It is a model of confession that has become 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.

Psalms 32 proposed the need to confess sin, and Psalms 51:5 of that poem is a brief statement of confession. But Psalms 51 moves closer to "the center of the crisis of alienation" [Note: Brueggemann, p. 98.] and gives us a model of confession. In it, David did not utter one word of excuse for the sins he had committed, nor did he seek to tone down the gravity of his offenses or blame others for what he had done. [Note: Armerding, p. 96.]

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

Dr. Constable's Expository Notes

2. Confession of gross sin 51:3-6

Dr. Constable's Expository Notes

The king went on to confess the depth of his sinfulness. He had been a sinner from the time he came into existence as a human being, namely, at his conception. This is one of the strongest indications in the Bible that human life begins at conception rather than at birth (cf. Psalms 139:13-16). He viewed sinful acts as the fruit of a sinful nature, not as the product of his environment or the situation that had triggered his acts. This verse does not mean David felt free of personal responsibility for his actions. He felt responsible, as is clear from his statements in the context.

Gann's Commentary on the Bible

Psalms 51:5

NIV seems to teach original sin, or the idea that ofter the sin of Adam soemthing was changed in his nature, and all acts of his descendants are determined by inheriting his "sinful nature." To affirm the idea of "Adamic" or "inherited" sin, the NIV renders "flesh" as "sinful nature" in Romans 7:17, 25; 8:2-3, 5, 8, 12; 13:14; 1 Corinthians 5:5; Galatians 5:13, 16, 19, 24; 6:8; Ephesians 2:3; and Colossians 2:11, 13.

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His "mother" was in sin-- that is, without the congregation, without the right to enter the tabernacle in worship.

Deuteronomy 23:2

Cf. Psalms 58:3; and Job 31:18

See also Deuteronomy 1:39; and Genesis 8:21

Gill's Exposition of the Whole Bible

Behold, I was shapen in iniquity,.... This cannot be understood of any personal iniquity of his immediate parents; since this respects his wonderful formation in the womb, in which both he and they were wholly passive, as the word here used is of that form; and is the amazing work of God himself, so much admired by the psalmist,

Psalms 139:13; and cannot design any sinfulness then infused into him by his Maker, seeing God cannot be the author of sin; but of original sin and corruption, derived to him by natural generation: and the sense is, that as soon as ever the mass of human nature was shaped and quickened, or as soon as soul and body were united together, sin was in him, and he was in sin, or became a sinful creature;

and in sin did my mother conceive me; by whom cannot be meant Eve; for though she is the mother of all living, and so of David, yet could not, with any propriety, be said to conceive him: this only could be said of his immediate parent, not even of his next grandmother, much less of Eve, at the distance of almost three thousand years. Nor does the sin in which he was conceived intend any sin of his parents, in begetting and conceiving him, being in lawful wedlock; which acts cannot be sinful, since the propagation of the human species by natural generation is a principle of nature implanted by God himself; and is agreeably to the first law of nature, given to man in a state of innocence, "increase and multiply", Genesis 1:28. Marriage is the institution of God in paradise; and in all ages has been accounted "honourable in all, [when] the bed is undefiled", Hebrews 13:4. Nor does it design his being conceived when his mother was in "profluviis", of which there is no proof, and is a mere imagination, and can answer no purpose; much less that he was conceived in adultery, as the contenders for the purity of human nature broadly intimate; which shows how much they are convicted by this text, to give into such an interpretation of it, at the expense of the character of an innocent person, of whom there is not the least suggestion of this kind in the Holy Scriptures; but on the contrary, she is represented as a religious woman, and David valued himself upon his relation to her as such, Psalms 86:16. Besides, had this been the case, as David would have been a bastard, he would not have been suffered to enter into the congregation of the Lord, according to the law in Deuteronomy 23:2; whereas he often did with great delight, Psalms 42:4. Moreover, it is beside his scope and design to expose the sins of others, much less his own parents, while he is confessing and lamenting his own iniquities: and to what purpose should he mention theirs, especially if he himself was not affected by them, and did not derive a corrupt nature from them? Nor is the sin he speaks of any actual sin of his own, and therefore he does not call it, as before, "my" iniquity and "my" sin; though it was so, he having sinned in Adam, and this being in his nature; but "iniquity" and "sin", it being common to him with all mankind. Hence we learn the earliness of the corruption of nature; it is as soon as man is conceived and shapen; and that it is propagated from one to another by natural generation; and that it is the case of all men: for if this was the case of David, who was born of religious parents, was famous for his early piety, and from whose seed the Messiah sprung, it may well be concluded to be the case of all. And this corruption of nature is the fountain, source, and spring of all sin, secret and open, private and public; and is mentioned here not as an extenuation of David's actual transgressions, but as an aggravation of them; he having been, from his conception and formation, nothing else but a mass of sin, a lump of iniquity; and, in his evangelical repentance for them, he is led to take notice of and mourn over the corruption of his nature, from whence they arose. The Heathens themselves affirm, that no man is born without sin c.

c "Nam vitiis nemo sine nascitur". Horat. Sermon. l. 1. Satyr. 3.

Henry's Complete Commentary on the Bible

To the chief musician. A psalm of David, when Nathan the prophet

came unto him, after he had gone in to Bath-sheba.

      1 Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.   2 Wash me throughly from mine iniquity, and cleanse me from my sin.   3 For I acknowledge my transgressions: and my sin is ever before me.   4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.   5 Behold, I was shapen in iniquity; and in sin did my mother conceive me.   6 Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.

      The title has reference to a very sad story, that of David's fall. But, though he fell, he was not utterly cast down, for God graciously upheld him and raised him up. 1. The sin which, in this psalm, he laments, was the folly and wickedness he committed with his neighbour's wife, a sin not to be spoken of, nor thought of, without detestation. His debauching of Bathsheba was the inlet to all the other sins that followed; it was as the letting forth of water. This sin of David's is recorded for warning to all, that he who thinks he stands may take heed lest he fall. 2. The repentance which, in this psalm, he expresses, he was brought to by the ministry of Nathan, who was sent of God to convince him of his sin, after he had continued above nine months (for aught that appears) without any particular expressions of remorse and sorrow for it. But though God may suffer his people to fall into sin, and to lie a great while in it, yet he will, by some means or other, recover them to repentance, bring them to himself and to their right mind again. Herein, generally, he uses the ministry of the word, which yet he is not tied to. But those that have been overtaken in any fault ought to reckon a faithful reproof the greatest kindness that can be don them and a wise reprover their best friend. Let the righteous smite me, and it shall be excellent oil. 3. David, being convinced of his sin, poured out his soul to God in prayer for mercy and grace. Whither should backsliding children return, but to the Lord their God, from whom they have backslidden, and who alone can heal their backslidings? 4. He drew up, by divine inspiration, the workings of his heart towards God, upon this occasion, into a psalm, that it might be often repeated, and long after reviewed; and this he committed to the chief musician, to be sung in the public service of the church. (1.) As a profession of his own repentance, which he would have to be generally taken notice of, his sin having been notorious, that the plaster might be as wide as the wound. Those that truly repent of their sins will not be ashamed to own their repentance; but, having lost the honour of innocents, they will rather covet the honour of penitents. (2.) As a pattern to others, both to bring them to repentance by his example and to instruct them in their repentance what to do an what to say. Being converted himself, he thus strengthens his brethren (Luke 22:32), and for this cause he obtained mercy,1 Timothy 1:16.

      In these words we have,

      I. David's humble petition, Psalms 51:1; Psalms 51:2. His prayer is much the same with that which our Saviour puts into the mouth of his penitent publican in the parable: God be merciful to me a sinner!Luke 18:13. David was, upon many accounts, a man of great merit; he had not only done much, but suffered much, in the cause of God; and yet, when he is convinced of sin, he does not offer to balance his evil deeds with his good deeds, nor can he think that his services will atone for his offences; but he flies to God's infinite mercy, and depends upon that only for pardon and peace: Have mercy upon me, O God! He owns himself obnoxious to God's justice, and therefore casts himself upon his mercy; and it is certain that the best man in the world will be undone if God be not merciful to him. Observe,

      1. What his plea is for this mercy: "have mercy upon me, O God! not according to the dignity of my birth, as descended from the prince of the tribe of Judah, not according to my public services as Israel's champion, or my public honours as Israel's king;" his plea is not, Lord, remember David and all his afflictions, how he vowed to build a place for the ark (Psalms 132:1; Psalms 132:2); a true penitent will make no mention of any such thing; but "Have mercy upon me for mercy's sake. I have nothing to plead with thee but," (1.) "The freeness of thy mercy, according to thy lovingkindness, thy clemency, the goodness of thy nature, which inclines thee to pity the miserable." (2.) "The fulness of thy mercy. There are in thee not only lovingkindness and tender mercies, but abundance of them, a multitude of tender mercies for the forgiveness of many sinners, of many sins, to multiply pardons as we multiply transgressions."

      2. What is the particular mercy that he begs--the pardon of sin. Blot out my transgressions, as a debt is blotted or crossed out of the book, when either the debtor has paid it or the creditor has remitted it. "Wipe out my transgressions, that they may not appear to demand judgment against me, nor stare me in the face to my confusion and terror." The blood of Christ, sprinkled upon the conscience, to purify and pacify that, blots out the transgression, and, having reconciled us to God, reconciles up to ourselves, Psalms 51:2; Psalms 51:2. "Wash me thoroughly from my iniquity; wash my soul from the guilt and stain of my sin by thy mercy and grace, for it is only from a ceremonial pollution that the water of separation will avail to cleanse me. Multiple to wash me; the stain is deep, for I have lain long soaking in the guilt, so that it will not easily be got out. O wash me much, wash me thoroughly. Cleanse me from my sin." Sin defiles us, renders us odious in the sight of the holy God, and uneasy to ourselves; it unfits us for communion with God in grace or glory. When God pardons sin he cleanses us from it, so that we become acceptable to him, easy to ourselves, and have liberty of access to him. Nathan had assured David, upon his first profession of repentance, that his win was pardoned. The Lord has taken away thy sin; thou shalt not die,2 Samuel 12:13. Yet he prays, Wash me, cleanse, blot out my transgressions; for God will be sought unto even for that which he has promised; and those whose sins are pardoned must pray that the pardon may be more and more cleared up to them. God had forgiven him, but he could not forgive himself; and therefore he is thus importunate for pardon, as one that thought himself unworthy of it and knew how to value it.

      II. David's penitential confessions, Psalms 51:3-5; Psalms 51:3-5.

      1. He was very free to own his guilt before God: I acknowledge my transgressions; this he had formerly found the only way of easing his conscience, Psalms 32:4; Psalms 32:5. Nathan said, Thou art the man. I am, says David; I have sinned.

      2. He had such a deep sense of it that the was continually thinking of it with sorrow and shame. His contrition for his sin was not a slight sudden passion, but an abiding grief: "My sin is ever before me, to humble me and mortify me, and make me continually blush and tremble. It is ever against me" (so some); "I see it before me as an enemy, accusing and threatening me." David was, upon all occasions, put in mid of his sin, and was willing to be so, for his further abasement. He never walked on the roof of his house without a penitent reflection on his unhappy walk there when thence he saw Bathsheba; he never lay down to sleep without a sorrowful thought of the bed of his uncleanness, never sat down to meat, never sent his servant on an errand, or took his pen in hand, but it put him in mind of his making Uriah drunk, the treacherous message he sent by him, and the fatal warrant he wrote and signed for his execution. Note, The acts of repentance, even for the same sin, must be often repeated. It will be of good use for us to have our sins ever before us, that by the remembrance of our past sins we may be kept humble, may be armed against temptation, quickened to duty, and made patient under the cross.

      (1.) He confesses his actual transgressions (Psalms 51:4; Psalms 51:4): Against thee, thee only, have I sinned. David was a very great man, and yet, having done amiss, submits to the discipline of a penitent, and thinks not his royal dignity will excuse him from it. Rich and poor must here meet together; there is one law of repentance for both; the greatest must be judged shortly, and therefore must judge themselves now. David was a very good man, and yet, having sinned, he willingly accommodates himself to the place and posture of a penitent. The best men, if they sin, should give the best example of repentance. [1.] His confession is particular; "I have done this evil, this that I am now reproved for, this that my own conscience now upbraids me with." Note, It is good to be particular in the confession of sin, that we may be the more express in praying for pardon, and so may have the more comfort in it. We ought to reflect upon the particular heads of our sins of infirmity and the particular circumstances of our gross sins. [2.] He aggravates the sin which he confesses and lays a load upon himself for it: Against thee, and in thy sight. Hence our Saviour seems to borrow the confession which he puts into the mouth of the returning prodigal: I have sinned against heaven, and before thee,Luke 15:18. Two things David laments in his sin:--First, That it was committed against God. To him the affront is given, and he is the party wronged. It is his truth that by wilful sin we deny, his conduct that we despise, his command that we disobey, his promise that we distrust, his name that we dishonour, and it is with him that we deal deceitfully and disingenuously. From this topic Joseph fetched the great argument against sin (Genesis 39:9), and David here the great aggravation of it: Against thee only. Some make this to intimate the prerogative of his crown, that, as a king, he was not accountable to any but God; but it is more agreeable to his present temper to suppose that it expresses the deep contrition of his soul for his sin, and that it was upon right grounds. He here sinned against Bathsheba and Uriah, against his own soul, and body, and family, against his kingdom, and against the church of God, and all this helped to humble him; but none of these were sinned against so as God was, and therefore this he lays the most sorrowful accent upon: Against thee only have I sinned. Secondly, That it was committed in God's sight. "This not only proves it upon me, but renders it exceedingly sinful." This should greatly humble us for all our sins, that they have been committed under the eye of God, which argues either a disbelief of his omniscience or a contempt of his justice. [3.] He justifies God in the sentence passed upon him--that the sword should never depart from his house,2 Samuel 12:10. He is very forward to own his sin, and aggravate it, not only that he might obtain the pardon of it himself, but that by his confession he might give honour to God. First, That God might be justified in the threatenings he had spoken by Nathan. "Lord, I have nothing to say against the justice of them; I deserve what is threatened, and a thousand times worse." Thus Eli acquiesced in the like threatenings (1 Samuel 3:18), It is the Lord. And Hezekiah (2 Kings 20:19), Good is the word of the Lord, which thou hast spoken. Secondly, That God might be clear when he judged, that is, when he executed those threatenings. David published his confession of sin that when hereafter he should come into trouble none might say God had done him any wrong; for he owns the Lord is righteous: thus will all true penitents justify God by condemning themselves. Thou art just in all that is brought upon us.

      (2.) He confesses his original corruption (Psalms 51:5; Psalms 51:5): Behold, I was shapen in iniquity. He does not call upon God to behold it, but upon himself. "Come, my soul, look unto the rock out of which I was hewn, and thou wilt find I was shapen in iniquity. Had I duly considered this before, I find I should not have made so bold with the temptation, nor have ventured among the sparks with such tinder in my heart; and so the sin might have been prevented. Let me consider it now, not to excuse or extenuate the sin--Lord, I did so; but indeed I could not help it, my inclination led me to it" (for as that plea is false, with due care and watchfulness, and improvement of the grace of God, he might have helped it, so it is what a true penitent never offers to put in), "but let me consider it rather as an aggravation of the sin: Lord, I have not only been guilty of adultery and murder, but I have an adulterous murderous nature; therefore I abhor myself." David elsewhere speaks of the admirable structure of his body (Psalms 139:14; Psalms 139:15); it was curiously wrought; and yet here he says it was shapen in iniquity, sin was twisted in with it; not as it came out of God's hands, but as it comes through our parents' loins. He elsewhere speaks of the piety of his mother, that she was God's handmaid, and he pleads his relation to her (Psalms 116:16; Psalms 86:16), and yet here he says she conceived him in sin; for though she was, by grace, a child of God, she was, by nature, a daughter of Eve, and not excepted from the common character. Note, It is to be sadly lamented by every one of us that we brought into the world with us a corrupt nature, wretchedly degenerated from its primitive purity and rectitude; we have from our birth the snares of sin in our bodies, the seeds of sin in our souls, and a stain of sin upon both. This is what we call original sin, because it is as ancient as our original, and because it is the original of all our actual transgressions. This is that foolishness which is bound in the heart of a child, that proneness of evil and backwardness to good which is the burden of the regenerate and the ruin of the unregenerate; it is a bent to backslide from God.

      III. David's acknowledgment of the grace of God (Psalms 51:6; Psalms 51:6), both his good-will towards us ("thou desirest truth in the inward parts, thou wouldst have us all honest and sincere, and true to our profession") and his good work in us--"In the hidden part thou hast made," or shalt make, "me to know wisdom." Note, 1. Truth and wisdom will go very far towards making a man a good man. A clear head and a sound heart (prudence and sincerity) bespeak the man of God perfect. 2. What God requires of us he himself works in us, and he works it in the regular way, enlightening the mind, and so gaining the will. But how does this come in here? (1.) God is hereby justified and cleared: "Lord, thou was not the author of my sin; there is no blame to be laid upon thee; but I alone must bear it; for thou has many a time admonished me to be sincere, and hast made me to know that which, if I had duly considered it, would have prevented my falling into this sin; had I improved the grace thou hast given me, I should have kept my integrity." (2.) The sin is hereby aggravated: "Lord, thou desirest truth; but where was it when I dissembled with Uriah? Thou hast made me to know wisdom; but I have not lived up to what I have known." (3.) He is hereby encouraged, in his repentance, to hope that God would graciously accept him; for, [1.] God had made him sincere in his resolutions never to return to folly again: Thou desirest truth in the inward part; this is that which God has an eye to in a returning sinner, that in his spirit there be no guile,Psalms 32:2. David was conscious to himself of the uprightness of his heart towards God in his repentance, and therefore doubted not but God would accept him. [2.] He hoped that God would enable him to make good his resolutions, that in the hidden part, in the new man, which is called the hidden man of the heart (1 Peter 3:4), he would make him to know wisdom, so as to discern and avoid the designs of the tempter another time. Some read it as a prayer: "Lord, in this instance, I have done foolishly; for the future make me to know wisdom." Where there is truth God will give wisdom; those that sincerely endeavour to do their duty shall be taught their duty.