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Psalms 51:1
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David WilkersonDavid Wilkerson
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David Guzik
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Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Prayer for the remission of sin. Concerning the interchangeable names for sin, vid., on Psa 32:1. Although the primary occasion of the Psalm is the sin of adultery, still David says פּשׁעי, not merely because many other sins were developed out of it, as his guilt of blood in the case of Uriah, the scandal put into the mouths of the enemies of Jahve, and his self-delusion, which lasted almost a whole year; but also because each solitary sin, the more it is perceived in its fundamental character and, as it were, microscopically discerned, all the more does it appear as a manifold and entangled skein of sins, and stands forth in a still more intimate and terrible relation, as of cause and effect, to the whole corrupt and degenerated condition in which the sinner finds himself. In מחה sins are conceived of as a cumulative debt (according to Isa 44:22, cf. Isa 43:25, like a thick, dark cloud) written down (Jer 17:1) against the time of the payment by punishment. In כּבּסני (from כּבּס, πλύνειν, to wash by rubbing and kneading up, distinguished from רחץ, λούειν, to wash by rinsing) iniquity is conceived of as deeply ingrained dirt. In טהרני, the usual word for a declarative and de facto making clean, sin is conceived of as a leprosy, Lev 13:6, Lev 13:34. the Kerמ runs הרב כּבּסני (imperat. Hiph., like הרף, Psa 37:8), "make great or much, wash me," i.e., (according to Ges. ֗142, 3, b) wash me altogether, penitus et totum, which is the same as is expressed by the Chethמb הרבּה (prop. multum faciendo = multum, prorsus, Ges. ֗131, 2). In כּרב (Isa 63:7) and הרב is expressed the depth of the consciousness of sin; profunda enim malitia, as Martin Geier observes, insolitam raramque gratiam postulat.
John Gill Bible Commentary
Have mercy upon me, O God,.... David, under a sense of sin, does not run away from God, but applies unto him, and casts himself at his feet, and upon his mercy; which shows the view he had of his miserable condition, and that he saw there was mercy in God, which gave him hope; and upon his bended knees, and in the exercise of faith, he asks for it; according to thy lovingkindness; not according to his merits, nor according to the general mercy of God, which carnal men rely upon; but according to his everlasting and unchangeable love in Christ; from which as the source, and through whom as the medium, special mercy comes to the children of men. The acts of special mercy are according to the sovereign will of God: he is not moved to mercy neither by the merits nor misery of men, but by his free grace and favour; it is love that sets mercy to work: this is a most glaring gleam of Gospel light, which none of the inspired writers besides, except the Apostle Paul, saw, Eph 2:4; according unto the multitude of thy tender mercies blot out my transgressions; for his sin was complicated, attended with many others; and, besides, upon a view of this, he was led to observe all his other sins; and particularly the corruption of his nature, his original sin, which he mentions, Psa 51:5. These he desires might be "blotted out"; out of the book of account, out of God's debt book; that they might not stand against him, being debts he was not able to pay or make satisfaction for; and out of the table of his own heart and conscience, where they were ever before him, and seemed to be engraven; that they might be caused to pass from him, and he might have no more conscience of them; or that they might be blotted out, as a cloud by the clear shining of the sun of righteousness, with the healing of pardoning grace in his wings; or that they might be wiped away, as any faith is wiped from any person or thing: and all this "according to the multitude of his tender mercies". The mercy of God is plenteous and abundant; he is rich in it, and various are the instances of it; and it is exceeding tender, like that of a father to his children, or like that of a mother to the son of her womb; and from this abundant and tender mercy springs the forgiveness of sin, Luk 1:77. The psalmist makes mention of the multitude of the mercies of God, because of the multitude of his sins, which required a multitude of mercy to forgive, and to encourage his hope of it.
Matthew Henry Bible Commentary
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 (Luk 22:32), and for this cause he obtained mercy, Ti1 1:16. In these words we have, I. David's humble petition, Psa 51:1, Psa 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! Luk 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 (Psa 132:1, Psa 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, Psa 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, Sa2 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, Psa 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, Psa 32:4, Psa 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 (Psa 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, Luk 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 (Gen 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, Sa2 12:10, Sa2 12:11. 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 (Sa1 3:18), It is the Lord. And Hezekiah (Kg2 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 (Psa 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 (Psa 139:14, Psa 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 (Psa 116:16, Psa 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 (Psa 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, Psa 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 (Pe1 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.
Tyndale Open Study Notes
Pss 51–65 These psalms of David share a common thread in their reflection on the experience of evil. In Ps 51, the psalmist confesses the evil he has done and asks God’s forgiveness. Psalms 52–64 lament specific evils that David experienced. A song of praise (Ps 65) brings David’s laments to an end. Ps 51 This moving prayer for restoration asks for God’s favor, mercy, forgiveness, and cleansing. Out of a broken spirit, the psalmist confesses and accepts responsibility for his sin (51:3-6), then petitions God to remove his guilt and renew him inwardly (51:7-12). The psalmist then recommits himself to a lifestyle of wisdom and joy in the service of God and others (51:13-17). 51:title regarding the time Nathan . . . Bathsheba: See 2 Sam 11:1-27. The text of the psalm contains no explicit reference to this event. 51:1-2 The repentant offender has nothing to offer God. He needs God’s favor, mercy, forgiveness, and blessing before he can experience renewal and restoration. 51:1 A prayer for God’s mercy and kindness is part of the genre of lament. Sometimes the plea comes from the psalmist’s acknowledgment of his weakness and sin, as here (see also 6:2; 9:13; 25:16; 31:9; 41:4, 10). At other times, it arises from the psalmist’s commitment to the Lord (see 26:11; 27:7; 119:29, 58, 132). In each case, God’s mercy brings an inner renewal.
Psalms 51:1
Create in Me a Clean Heart, O God
1Have mercy on me, O God, according to Your loving devotion; according to Your great compassion, blot out my transgressions. 2Wash me clean of my iniquity and cleanse me from my sin.
- Scripture
- Sermons
- Commentary
A Friend of Sinners - Part 2
By David Wilkerson8.3K07:57PSA 51:1
This sermon is a heartfelt reflection on God's mercy and the call to show mercy and kindness to others. It emphasizes the need for refocusing on God's vision for establishing churches, evangelism, restoration, healing, and forgiveness. The speaker extends a bold invitation for those who are not walking with Christ to come forward for prayer and renewal, emphasizing the importance of humility, repentance, and faith in Jesus for forgiveness and spiritual enlargement of the heart.
When God Sets His Heart on You
By David Wilkerson4.3K50:00JOB 7:17PSA 51:1MAT 8:20In this sermon, the preacher emphasizes that although the world may be abusing God's patience, we should not be impatient or solely focused on judgment. Instead, we should seek redemption. The preacher reminds the audience that God is not slack concerning His promises and is longsuffering, desiring that all should come to repentance. The sermon also warns against being bewitched by false teachings and urges the audience to discern between true gospel teachings and those that only tickle their ears. The preacher concludes by emphasizing the importance of trusting in God's forgiveness and running to Him for rest and restoration.
Getting Real What's in Your Closet?
By Francis Chan2.3K43:54PSA 51:1
This sermon emphasizes the power of confession and true repentance before God and others, using the example of a powerful prayer meeting where people came forward with honesty and received prayer. The speaker urges the congregation to lay bare their sins before God, acknowledging the need for genuine forgiveness and restoration. The focus is on being completely honest, seeking forgiveness based on God's unfailing love and compassion, and experiencing true freedom by confessing sins without excuses.
The Great Evil of All Sin - Part 1
By Richard Owen Roberts2.1K18:38PSA 51:1
This sermon delves into Psalm 51, exploring the concept of sin and the various aspects of falling short of God's standards. It emphasizes the need for repentance, cleansing, and restoration in the face of our transgressions, highlighting the importance of acknowledging our sins before God and seeking His forgiveness and renewal.
Empty Rituals
By Chuck Smith1.7K34:00TraditionsPSA 51:1In this sermon, Pastor Skip leads the congregation through the book of Zechariah, specifically focusing on chapters 5 through 8. The sermon begins by addressing the question of whether the people should continue fasting in the fifth month now that they have returned to the land. The prophet Zechariah responds by emphasizing that true righteousness is not found in rituals, but in actions of love and kindness towards others. The sermon concludes with a reminder to worship God in spirit and truth, rather than relying on empty rituals.
(2 Samuel) Repentance and Restoration
By David Guzik1.4K1:08:41PSA 19:8PSA 51:11CO 7:17In this sermon, the speaker addresses the issue of condemning sin in oneself. He emphasizes the importance of being real before God and not hiding or covering up one's sins. The speaker uses the story of David and Nathan from the Bible to illustrate this point. David, upon hearing Nathan's story, immediately passes judgment on the guilty man, revealing his own guilt and inability to see his own sin. The sermon highlights the need for self-reflection and repentance before God.
Our Need for a New Heart - Part 4
By Joshua Daniel1.3K05:00PSA 51:1
This sermon emphasizes the transformative power of Jesus Christ through humble confession and repentance. It shares a story of a man who was changed by encountering the Lord and how his life and family were transformed. The message calls for individuals to confess their sins, seek forgiveness, and experience the new life, peace, and love that Jesus offers.
Psalm 51:10
By Earle Maxwell1.0K32:162SA 12:13PSA 32:5PSA 51:1PSA 51:3PSA 51:13PSA 51:17PSA 103:8In this sermon, the speaker emphasizes the importance of having a pure heart in order to see visions of God. He shares a story about a lady who arranged a special meeting where 500 new Christian followers were enrolled. The speaker also mentions a song written by a young man who died at a young age, and how his brother found the incomplete lyrics after his death. The sermon concludes with a reminder that God is aware of our actions and words, and that we will be held accountable for them. The speaker references the story of Moses in Exodus as an example.
Marriage: Understanding and Appreciating Roles - Part 2
By Shane Idleman53646:11PSA 51:1EPH 5:25EPH 5:33
This sermon emphasizes the importance of understanding and fulfilling roles in marriage according to God's design. It highlights the significance of husbands loving their wives sacrificially and wives respecting their husbands, focusing on the impact of preconceived notions and unrealistic expectations on marital success. The sermon stresses the covenant nature of marriage, the need for realistic expectations, and the detrimental effects of divorce on the unity of one flesh. It calls for repentance, thankfulness, and prioritizing God's will in marriage to build strong, lasting relationships.
David's Penitent Prayer (Revival Time)
By Leonard Ravenhill4243:23RevivalRepentancePrayerPSA 51:1Leonard Ravenhill preaches on Psalm 51, emphasizing David's heartfelt plea for mercy and cleansing after his sins of adultery and murder. He highlights the importance of acknowledging one's transgressions and the need for a contrite heart, illustrating that true revival begins with personal repentance and a deep awareness of sin. Ravenhill contrasts David's brokenness with the indifference of modern Christians, urging a return to the conviction of the Holy Spirit and the joy of salvation. He stresses that revival is not a scheduled event but a divine encounter that transforms lives, calling for a genuine response to God's holiness and grace.
(How to Understand the Kjv Bible) 28 Psalm 51
By Keith Simons4127:53KJV BibleRepentanceGod's MercyPSA 51:1Keith Simons emphasizes King David's profound relationship with God, which is highlighted in Psalm 51 as a prayer of repentance following his grievous sins. David acknowledges his transgressions and seeks God's mercy, understanding that true repentance involves a broken spirit and a contrite heart. He recognizes that God desires inner truth and a renewed spirit rather than mere outward sacrifices. Simons illustrates how David's sincere plea for forgiveness and cleansing serves as a model for believers today, showing that turning back to God can lead to restoration and joy. Ultimately, the sermon underscores the importance of humility and the transformative power of God's grace in the life of a sinner.
Sinner's Prayer
By Leonard Ravenhill341:19:45RevivalRepentancePrayerPSA 51:1Leonard Ravenhill delivers a powerful sermon titled 'Sinner's Prayer,' emphasizing the necessity of genuine repentance and the transformative power of God's mercy. He reflects on Psalm 51, where David pleads for cleansing and restoration after his sin, illustrating the deep anguish of a heart burdened by guilt. Ravenhill stresses that true revival begins with personal brokenness and a sincere desire for holiness, urging believers to confront their sins and seek a renewed relationship with God. He warns against the complacency of modern Christianity and calls for a return to the fervent faith of the early church, where the Holy Spirit actively convicts and transforms lives.
What Is Wrong With the World
By Peter Brandon444:07Human NatureRepentancePSA 51:1Peter Brandon addresses the profound question of what is wrong with the world, emphasizing that the root issue lies within human nature itself. He reflects on King David's sin with Bathsheba and his subsequent repentance as depicted in Psalm 51, illustrating the necessity of acknowledging our sins and seeking God's mercy. Brandon argues that societal changes alone cannot rectify the moral decay, and true transformation begins with a broken and contrite heart before God. He highlights the importance of understanding sin, conviction, and the need for genuine confession to experience true forgiveness and restoration. Ultimately, he calls for a return to God as the only remedy for the brokenness of humanity.
What Is Wrong With the World?
By Peter Brandon438:41Sin and RedemptionPersonal ConfessionPSA 51:1Peter Brandon preaches on the theme 'What Is Wrong With the World?' using Psalm 51 as a foundation. He emphasizes that the root of the world's problems lies within each individual, as we are all born with a sinful nature. Through the story of King David's sin with Bathsheba and his subsequent confession, Brandon illustrates the importance of acknowledging our transgressions and seeking God's mercy for true restoration. He highlights that understanding our sinfulness leads to a deeper relationship with God and the joy of salvation. Ultimately, the sermon calls for personal reflection and repentance, encouraging listeners to come to God for cleansing and renewal.
David’s Cry for Mercy
By Art Katz0RepentanceThe Cross and MercyPSA 51:1Art Katz emphasizes the profound significance of the Cross and the necessity of understanding its implications for sin and mercy, using David's heartfelt plea for forgiveness in Psalm 51 as a model for true repentance. He highlights that David, despite his great sins, exemplifies the need for a broken and contrite heart, which is essential for receiving God's mercy. Katz warns against the trivialization of the Cross and calls for a deep, existential appropriation of its meaning, urging believers to recognize their own sinful nature and the need for divine mercy. He stresses that true worship and service stem from an understanding of the Cross and the mercy it represents, which is vital for both personal and communal restoration.
Deliver Me From Bloodguiltiness, O God
By C.H. Spurgeon0ConfessionForgivenessPSA 51:1C.H. Spurgeon emphasizes the importance of honest confession before God, as exemplified by David's acknowledgment of his sin of bloodguiltiness. David's contrition reflects a deep understanding of the gravity of his actions, urging believers to recognize and name their sins truthfully rather than downplay them. Spurgeon highlights that true forgiveness comes from a heartfelt recognition of sin's heinousness and a sincere plea to the God of salvation. He encourages the faithful to rejoice in God's mercy and to respond with songs of praise for His righteousness, especially after experiencing His forgiving love. The sermon calls for a broken spirit and a commitment to glorify God through worship.
The Confession of Sin
By John Henry Jowett0PSA 32:5PSA 51:1PRO 28:13JAS 5:161JN 1:9John Henry Jowett emphasizes the importance of confessing our sins before God, highlighting how unconfessed sin hinders the flow of God's grace and blessings in our lives. He explains that through confession, we open the door for God's love and forgiveness to work in us, leading to pardon, joy, and peace. Jowett stresses the need to daily confess our sins before the Lord, as keeping silent about our sins only strengthens the chains of the enemy. He reminds us that by pouring out our hearts before God, we experience cleansing and freedom from the grip of sin.
Speak a Word to Bring Back the King
By Paris Reidhead0PSA 19:12PSA 27:11PSA 51:1ISA 55:7REV 1:6Paris Reidhead preaches about the importance of recognizing and repenting from sin in order to bring back the King, symbolizing Jesus Christ, to reign in our hearts. He delves into the story of David's fall and restoration, emphasizing the need for humility, confession, and seeking forgiveness to restore our relationship with God. Reidhead highlights how worldly pursuits, overfamiliarity with truth, and the allure of sin can lead us away from God's will, just like Absalom's rebellion against David. He challenges listeners to speak a word of brokenness, confession, and repentance to bring back the King to His rightful place in their lives, homes, and churches.
Conscience
By George Kulp0PSA 51:1PSA 116:1MAT 25:131TH 5:19HEB 3:15JAS 4:14Reverend John Wesley Childs preaches with great power, leading sinners to repentance and prayer. A dying soldier in a hospital cries out for mercy, showing the urgency of seeking God before it's too late. A man, indifferent to religion, curses the preacher and later realizes his mistake, but it's too late as he falls ill and believes he is condemned. These incidents highlight the importance of responding to God's call and seeking Him earnestly before it's too late.
Covenant Mercy
By Thomas Bradbury0PSA 51:1PSA 62:12PSA 89:1PSA 101:1JER 31:20LAM 3:22ROM 9:15ROM 12:1HEB 8:12Thomas Bradbury preaches on the profound subject of God's mercy, emphasizing that it is not by human will or effort but by God's sovereign choice to show mercy and compassion. He delves into the richness of God's mercy as revealed throughout the Bible, highlighting how mercy is experienced through the Father's will, the Savior's grace, and the Spirit's revelation. Bradbury reflects on the theme of mercy in the book of Romans, showcasing how mercy is displayed in various forms to meet the needs of God's chosen people in different life situations. He expounds on the sovereignty of God's mercy, explaining that it is a divine attribute that is multitudinous, tender, and sure, bestowed upon those whom God has prepared for glory.
Magnificent Mercy
By Chuck Swindoll0GEN 39:21EXO 25:17RUT 1:32SA 9:7JOB 10:12PSA 32:5PSA 51:1EPH 2:4Charles Swindoll preaches on the profound impact of experiencing relief, highlighting how God, as the author of relief, grants us peace, satisfaction, and ease through His mercy. Swindoll emphasizes that mercy is our ultimate source of relief, demonstrating God's active compassion towards both offenders and victims. He delves into various biblical examples where God's mercy brought relief to those suffering from unfair treatment, grief, handicaps, suffering, and guilt, showcasing how mercy mysteriously takes away the anguish in our lives. Swindoll urges believers to remember their undeserving nature before Christ to fully appreciate and frequent the gate of mercy.
Foundational Truths for Revival, Tape 2
By Ralph Sutera0PSA 51:1ROM 14:17EPH 4:26PHP 3:11JN 1:9Ralph Sutera preaches about the importance of dealing with sins, self-life, and the Holy Spirit. He emphasizes the need for genuine surrender to God, acknowledging sins, surrendering self to the cross, and claiming the fullness of the Holy Spirit for victory and power in the Christian life. Sutera encourages believers to focus on a lifestyle of victory, glory, and power through continuous acknowledgment of sins, agreement with God about self, and acceptance of the Spirit's power, thanking God daily for His work in their lives.
"Repentance"
By A.W. Tozer0RepentanceGod's MercyPSA 51:1A.W. Tozer emphasizes the significance of true repentance in his sermon, drawing from Psalm 51, where David pleads for God's mercy. He explains that repentance is not a one-time act but a continuous state of contrition, requiring a realistic self-judgment and a determination to change. Tozer warns against inadequate repentance, which leads to a cycle of sin without remorse, and contrasts it with the hope found in God's mercy. He encourages believers to enter the new year with a spirit of cheerful contrition, trusting in God's loving kindness and forgiveness. Ultimately, Tozer calls for a balance of sorrow for sin and joyful confidence in God's grace.
Of the Pardon of Sin.
By John Gill0Grace and ForgivenessPardon of SinLEV 4:20PSA 51:1PSA 130:4DAN 9:9MAT 26:28ACT 5:31ROM 2:12EPH 1:7HEB 8:121JN 1:9John Gill expounds on the doctrine of the pardon of sin, emphasizing that it is rooted in the satisfaction made by Christ. He explains that forgiveness is a revelation of the gospel, not attainable through natural understanding or the law, which offers no hope of pardon. Gill highlights that all sins, regardless of their nature or severity, can be forgiven through the grace of God and the blood of Christ, and he outlines the effects and properties of this pardon, including peace of conscience and access to God. He also addresses common questions regarding the nature of sin and the conditions for forgiveness, affirming that true repentance and faith are essential for experiencing God's mercy.
Grieve Not the Holy Spirit
By Lewis Sperry Chafer0PSA 51:1LUK 15:1JHN 13:11CO 11:312CO 7:8EPH 4:30HEB 12:31JN 1:9Lewis Sperry Chafer preaches about the importance of living in vital union with the Holy Spirit, emphasizing that sin destroys spirituality and grieves the Spirit. He explains that a Christian's life either grieves or does not grieve the Holy Spirit, and that known sin must be confessed according to God's Word for true spirituality. The cure for the effects of sin in a Christian's life involves repentance, confession, and restoration, with the Bible providing seven major passages to guide believers in dealing with sin and seeking forgiveness and cleansing.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Prayer for the remission of sin. Concerning the interchangeable names for sin, vid., on Psa 32:1. Although the primary occasion of the Psalm is the sin of adultery, still David says פּשׁעי, not merely because many other sins were developed out of it, as his guilt of blood in the case of Uriah, the scandal put into the mouths of the enemies of Jahve, and his self-delusion, which lasted almost a whole year; but also because each solitary sin, the more it is perceived in its fundamental character and, as it were, microscopically discerned, all the more does it appear as a manifold and entangled skein of sins, and stands forth in a still more intimate and terrible relation, as of cause and effect, to the whole corrupt and degenerated condition in which the sinner finds himself. In מחה sins are conceived of as a cumulative debt (according to Isa 44:22, cf. Isa 43:25, like a thick, dark cloud) written down (Jer 17:1) against the time of the payment by punishment. In כּבּסני (from כּבּס, πλύνειν, to wash by rubbing and kneading up, distinguished from רחץ, λούειν, to wash by rinsing) iniquity is conceived of as deeply ingrained dirt. In טהרני, the usual word for a declarative and de facto making clean, sin is conceived of as a leprosy, Lev 13:6, Lev 13:34. the Kerמ runs הרב כּבּסני (imperat. Hiph., like הרף, Psa 37:8), "make great or much, wash me," i.e., (according to Ges. ֗142, 3, b) wash me altogether, penitus et totum, which is the same as is expressed by the Chethמb הרבּה (prop. multum faciendo = multum, prorsus, Ges. ֗131, 2). In כּרב (Isa 63:7) and הרב is expressed the depth of the consciousness of sin; profunda enim malitia, as Martin Geier observes, insolitam raramque gratiam postulat.
John Gill Bible Commentary
Have mercy upon me, O God,.... David, under a sense of sin, does not run away from God, but applies unto him, and casts himself at his feet, and upon his mercy; which shows the view he had of his miserable condition, and that he saw there was mercy in God, which gave him hope; and upon his bended knees, and in the exercise of faith, he asks for it; according to thy lovingkindness; not according to his merits, nor according to the general mercy of God, which carnal men rely upon; but according to his everlasting and unchangeable love in Christ; from which as the source, and through whom as the medium, special mercy comes to the children of men. The acts of special mercy are according to the sovereign will of God: he is not moved to mercy neither by the merits nor misery of men, but by his free grace and favour; it is love that sets mercy to work: this is a most glaring gleam of Gospel light, which none of the inspired writers besides, except the Apostle Paul, saw, Eph 2:4; according unto the multitude of thy tender mercies blot out my transgressions; for his sin was complicated, attended with many others; and, besides, upon a view of this, he was led to observe all his other sins; and particularly the corruption of his nature, his original sin, which he mentions, Psa 51:5. These he desires might be "blotted out"; out of the book of account, out of God's debt book; that they might not stand against him, being debts he was not able to pay or make satisfaction for; and out of the table of his own heart and conscience, where they were ever before him, and seemed to be engraven; that they might be caused to pass from him, and he might have no more conscience of them; or that they might be blotted out, as a cloud by the clear shining of the sun of righteousness, with the healing of pardoning grace in his wings; or that they might be wiped away, as any faith is wiped from any person or thing: and all this "according to the multitude of his tender mercies". The mercy of God is plenteous and abundant; he is rich in it, and various are the instances of it; and it is exceeding tender, like that of a father to his children, or like that of a mother to the son of her womb; and from this abundant and tender mercy springs the forgiveness of sin, Luk 1:77. The psalmist makes mention of the multitude of the mercies of God, because of the multitude of his sins, which required a multitude of mercy to forgive, and to encourage his hope of it.
Matthew Henry Bible Commentary
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 (Luk 22:32), and for this cause he obtained mercy, Ti1 1:16. In these words we have, I. David's humble petition, Psa 51:1, Psa 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! Luk 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 (Psa 132:1, Psa 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, Psa 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, Sa2 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, Psa 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, Psa 32:4, Psa 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 (Psa 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, Luk 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 (Gen 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, Sa2 12:10, Sa2 12:11. 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 (Sa1 3:18), It is the Lord. And Hezekiah (Kg2 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 (Psa 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 (Psa 139:14, Psa 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 (Psa 116:16, Psa 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 (Psa 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, Psa 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 (Pe1 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.
Tyndale Open Study Notes
Pss 51–65 These psalms of David share a common thread in their reflection on the experience of evil. In Ps 51, the psalmist confesses the evil he has done and asks God’s forgiveness. Psalms 52–64 lament specific evils that David experienced. A song of praise (Ps 65) brings David’s laments to an end. Ps 51 This moving prayer for restoration asks for God’s favor, mercy, forgiveness, and cleansing. Out of a broken spirit, the psalmist confesses and accepts responsibility for his sin (51:3-6), then petitions God to remove his guilt and renew him inwardly (51:7-12). The psalmist then recommits himself to a lifestyle of wisdom and joy in the service of God and others (51:13-17). 51:title regarding the time Nathan . . . Bathsheba: See 2 Sam 11:1-27. The text of the psalm contains no explicit reference to this event. 51:1-2 The repentant offender has nothing to offer God. He needs God’s favor, mercy, forgiveness, and blessing before he can experience renewal and restoration. 51:1 A prayer for God’s mercy and kindness is part of the genre of lament. Sometimes the plea comes from the psalmist’s acknowledgment of his weakness and sin, as here (see also 6:2; 9:13; 25:16; 31:9; 41:4, 10). At other times, it arises from the psalmist’s commitment to the Lord (see 26:11; 27:7; 119:29, 58, 132). In each case, God’s mercy brings an inner renewal.