Exegetical and Hermeneutical Commentary of Psalms 51:19
Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.
19. Then shalt thou be pleased with ] R.V., Then shalt thou delight in, as in Psa 51:16.
the sacrifices of righteousness ] Those offered in a right spirit. Cp. Psa 4:5; Deu 33:19.
with burnt offering and whole burnt offering] R.V., in burnt offering &c. The term ‘ lh, ‘burnt-offering,’ denotes the sacrifice as ‘ascending’ in smoke and flame: kll, ‘whole burnt offering,’ denotes the sacrifice as entirely consumed. It was the rule that the burnt offering should be wholly consumed, to symbolise the entire self-dedication of the worshipper; and the second designation is added in order to emphasise this idea of the sacrifice. Cp. Deu 33:10; 1Sa 7:9.
This anticipation of the restoration of material sacrifices in Jerusalem seems a poor ending to a Psalm of such profound spirituality. But a material Temple and visible sacrifices still had their work to do in forming a centre for the Jewish Church and serving as a visible sign of God’s covenant with His people. Not until Christ had come and offered one sacrifice for sins for ever, could they be finally dispensed with, and the full truth of such words as those of this Psalm be understood.
Fuente: The Cambridge Bible for Schools and Colleges
Then shalt thou be pleased with the sacrifices of righteousness – Then, that is, when God should have thus showed favor to Zion; when he should have poured out his blessing on Jerusalem; when religion should prosper and prevail; when there should be an increase of the pure worship of God. In such offerings as would then be made – in sacrifices presented not in mere form, but with sincerity, humility, and penitence – in the outward offering of blood presented with a corresponding sincerity of feeling, and with true contrition, and a proper acknowledgment of the guilt designed to be represented by the shedding of blood in sacrifice – God would be pleased, and would approve the worship thus rendered to him. Sacrifice would then be acceptable, for it would not be presented as a mere form, but would be so offered, that it might be called a sacrifice of righteousness – a sacrifice offered with a right spirit; in a manner which God would deem right.
With burnt-offering – See the notes at Isa 1:11.
And whole burnt-offering – The word here means that which is wholly consumed, no part of which was reserved to be eaten by the priests, as was the case in many of the sacrifices. See Deu 33:10. Compare Lev 6:9; Lev 1:3-17.
Then shall they offer bullocks upon thine altar – That is, then shall bullocks be offered. The meaning is, that all the offerings prescribed in the law would then be brought, and that those sacrifices would be made with a right spirit – a spirit of true devotion – the offering of the heart accompanying the outward form. In other words, there would be manifested the spirit of humble worship; of pure religion.
Fuente: Albert Barnes’ Notes on the Bible
Psa 51:19
Then shalt Thou be pleased with the sacrifices of righteousness, with burnt-offering and whole burnt-offering.
Sacrifices of righteousness
They are called the sacrifices of righteousness, which are offered rightly, and according to the true intent and meaning, and order of Gods law. The law of God is the rule of righteousness, they are the sacrifices of righteousness which are presented to God according to this rule. And this interpretation doth easily reconcile the difference, which may seem to be betwixt this verse and the sixteenth. There David said, God desired no sacrifice; here he saith, God shall accept burnt-offering and oblation; when these services may be truly called the sacrifices of righteousness, then God likes of them, and approves them; for that which is rightly performed according to His own prescript, He cannot but approve; but when this righteousness wants, and they are nothing but matters of form and compliment, He cannot endure them.
I. It is a great blessing when the services which men present and tender unto God do find acceptance with Him, and are approved by Him.
1. Touching the state of the person, he must be one who is himself in favour with God. A mans person must be first accepted before his gift can please. If there be any one thing which thou knowest to be an evil; nay, if there be any one particular in thy practice, which thou art not sure is lawful in Gods sight, surely God loathes thy person, and He cannot but even abhor all the devotions.
2. Concerning the substance of that which is offered unto good, and what he requireth of thee. This rule may well put the greatest part out of all hope of acceptance with God. There are two branches of will-worship, of one of which the greatest part be guilty. First is, when that which is used in worshipping God is grounded only upon mans invention, and cannot at all be proved out of Gods Word to be of his ordaining. Secondly, when though it may be that which is done, is in itself simply of Gods appointing; yet that it is so is more than he knows, or cares to know, that useth it.
3. The third is for the manner of using. For that is as necessary as the two former. That which is in itself good may yet be spoiled and made distasteful to God by the usage thereof. There were of the Israelites many, who were baptized under Moses in the cloud and in the sea, did eat of the same spiritual meat, and drink of the same spiritual drink, yet with them God was not pleased. Now, the special matter in the manner of using Gods ordinances is that spoken of by David, In Thy fear will I worship towards Thine holy temple. Let us have grace whereby we may serve God, pleasing Him with reverence and fear. Now, this fear moveth a man to two things. One in respect of his carriage before he cometh into the presence of God; the other in respect of his behaviour there. Before he comes, this fear causeth him to consider with himself into whose presence he is going, and who it is with whom he must have to do, and what a weighty business it is which he must discharge. Then, when a man is in, and now the action is begun, that fear which moved him to prepare, continueth still with him, and causeth him to do reverence before God; that is, to demean himself with a kind of diligent watchfulness over his own thoughts, that he may keep them together, and may prevent those roving and unfitting imaginations, which are wont to fall in most, when a man is best employed, and are like the fowls which fell on the sacrifices which Abraham offered to God, and were driven away by him, It is fit to this purpose that which we find (Mal 3:16).
II. It is a great mercy of God, when there is a general freedom and forwardness in the people, in respect of the public acts and exercises of devotion. We must thus, for the declaring of this doctrine, conceive of this place; that David reckoneth up here a twofold good, which shall follow that twofold blessing, for which he was a suitor in the former verse. If God should please to receive Zion into favour, and to forgive that sin by which the prosperity of the Church was now endangered, then it could not be, but the sacrifices which were offered by the children of Zion should find grace; and then, withal, if He should vouchsafe to continue and establish the peace of the state, then they, being encouraged by so many evidences of Gods favour, and enjoying such sweet quiet, should be frequent in public duties, and keep the altar of the Lord in continual use by multitudes of sacrifices. This teacheth us, first at what a high rate we ought to value this freedom and liberty of serving God publicly in peace, which David here conceived as one of the blessings which would ensue his prayer, and therefore, no doubt, was a matter principally aimed at by him in his request. And in the second place let us learn, as of David, to be glad of his freedom, so of the people here touching whom he speaks, to make use of this freedom; while we have the light let us walk in the light; while the way lieth open to the Lords altars, let us beat the path that leadeth to them. Remember ever the good use which the Churches of old made of their peace (Act 9:31). (S. Hieron.)
The sacrifice of righteousness
The first impulse of a generous soul, when he sees the ruin, the desolation, the broken wall, and the gaps of sin, is to offer reparation, to make restitution, to restore, to do something to make good the desolating ravages of sin. Alas! this is not always possible. Mummius, the Roman general, to whose lot it fell to sack Corinth, with all its treasures of art and monuments of antiquity, is said to have told his rough soldiers that if they broke any of these works of art they would have to replace them. Perhaps his is not a less ludicrous conception who thinks to repair the ravages of sin. It is just here that David seems to look forward, not only to a more perfect contrition, a more prevailing confession, but also to a more acceptable satisfaction for sin. The sacrifice of Calvary, in the Zion of the Church, in the Jerusalem above,–in this, and by this alone will it be possible to repair, to restore, to make God again well-pleased, by virtue of the atonement of His dear Son. It has that wonderful power, as we have seen, of weaving all our life together. All the different failures, incongruities, half-beginnings, impulses, longings of our life, are brought together, in some marvellous way, by His master hand; our very sins have been seized upon, to strengthen or beautify, or even tone down, our life. In heaven I shall be myself. Tenderness, gentleness, self-distrust, and many delicate virtues like them, have been brought into our lives, in places where once were ruinous gaps, Truly God is very merciful! Who but He could ever have made life righteous? The prayer of the generous heart in all ages is to be made conformable unto His death; to reproduce, however faintly, the pangs, the afflictions, the generous self-sacrifice, the agony of Gethsemane, the shame of Calvary; to offer in person to God a sacrifice of righteousness, righteous because in union with Him, righteous because sprinkled with His blood, righteous because it is the best which we can offer. And it is here described.
I. The burnt-offering. You know what that means. It is that sacrifice where all is burned and consumed–a type of the complete exhaustion of wrath against sin. It must be taken from the herd and from the flock, things ready to hand, just round about the home, and be killed, flayed, cut into pieces, and burnt. Is not this the sacrifice which we fain would offer, the vengeance on ourselves, the sorrow after a godly sort, with its carefulness, its clearing of ourselves, etc.? (2Co 8:11). Are we dead to the old temptation, are we mortified?
II. The oblation, the peace-offering–that offering which the soul can make when it is at peace with God. Ours is to be the life of oblation, the life in which there is the perpetual offering up of self. This, too, is a lesson to learn on Calvary, to offer ourselves to God, and to whatever work He may give us to do.
III. But he goes higher still. Young bullocks will be offered on the altar. This means the best and the costliest offering. It is the sacrifice of a life which God demands from the priest. It is the sacrifice of a life which God asks us to contemplate on Calvary. Be ye therefore perfect. Is this an idle dream? He was perfect. Which of you convinceth Me of sin? He asks, without fear of the answer. Can we be perfect too? At least, we are bound to try. We can make a resolution never to put up with that which is imperfect, whether it be something which we shrink back from, beaten and hopeless, saying, I cannot attain unto it; whether it be some disposition or some habit, whose attainment ever eludes it; whether it be those little traits of Christianity, which more than anything else give the likeness to the ideal, which we are seeking to reproduce. (Canon Newbolt.)
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Psa 52:1-9
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Then; when thou hast granted my humble requests expressed in the former verses, when thou hast renewed, and pardoned, and comforted me, and restored thy favour unto thy people and this city.
The sacrifices; which now for our sins thou mayst justly reject and abhor.
Of righteousness; which I and my people, being justified and reconciled to thee, shall offer with sincere and penitent hearts. These are opposed to the sacrifices of the wicked, which God abhors, Pro 15:8; Isa 1:11, &c.
Then shall they offer, i.e. they who by thy appointment are to do that work, the priests in the name and on the behalf of thy people.
Bullocks; the best and costliest sacrifices, and that in great numbers, in testimony of their gratitude to God, for thy great favour in pardoning mine and their sins, and preventing that total ruin which we had reason to expect and fear upon that account.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. God reconciled,material sacrifices will be acceptable (Ps4:5; compare Isa1:11-17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then shall thou be pleased with the sacrifices of righteousness,…. Which must be different from the legal ones he desired not, and did not delight in, Ps 51:16; but design sacrifices under the Gospel dispensation, as the word “then” shows, which connects this verse with Ps 51:18: and in the first place intend the sacrifice of Christ, which is of a sweet smelling savour to God; and his righteousness, with which he is well pleased, because the law is magnified and made honourable by it; and next the saints themselves, who present their bodies to him a holy, living, and acceptable sacrifice, they being accepted with him in Christ the beloved; as also their good works, particularly acts of charity and beneficence, with which sacrifices God is well pleased; and especially the spiritual sacrifices of praise and thanksgiving, which are acceptable to him through Jesus Christ; as all are that are offered in faith through him, and from love, and with a view to the glory of God; see Eph 5:2
Ro 12:1;
with burnt offering, and whole burnt offering; the difference between these two, according to Aben Ezra and Kimchi, was, that the , “olah”, or “burnt offering”, was the daily sacrifice; and the additional ones, which were of beasts and birds, Le 1:1, and the
, “calil”, was the meat offering of the priests, which was wholly consumed, Le 6:22; though this also is sometimes used of beasts, 1Sa 7:9; and both may signify love to God, and to our neighbour; or a man’s devoting himself to the Lord in the flames of love, as a whole burnt offering to him, and which is better than all burnt offerings,
Mr 12:33;
then shall they offer bullocks upon thine altar; or “calves” r; meaning the calves of the lips, Ho 14:2; interpreted the fruit of the lips, even giving thanks to the name of God, Heb 13:16; which sacrifices of praise being offered up on the altar Christ, come with acceptance before God, Heb 13:10.
r “vitulos”, V. L. Pagninus, Tigurine version, Musculus.
Fuente: John Gill’s Exposition of the Entire Bible
19 Then shalt thou accept sacrifices of righteousness In these words there is an apparent, but only an apparent, inconsistency with others which he had used in the preceding context. He had declared sacrifices to be of no value when considered in themselves, but now he acknowledges them to be acceptable to God when viewed as expressions or symbols of faith, penitence, and thanksgiving. He calls them distinctly sacrifices of righteousness, right, warrantable, and such as are offered in strict accordance with the commandment of God. The expression is the same employed in Psa 4:5, where David uses it with a tacit condemnation of those who gloried in the mere outward form of ceremonies. We find him again exciting himself and others by his example to the exercise of gratitude, and to the expression of it openly in the solemn assembly. Besides sacrifices in general, two particular kinds of sacrifice are specified. Although some consider כליל, calil, and עולה, olah, to be both of one signification, others maintain with more correctness, that the first is to be understood as meaning the priest’s sacrifice, because in it the offering was consumed or burnt with fire. (274) In the enumeration which he makes, David designs to teach us that none of all the legal rites can find acceptance with God, unless they be used with a reference to the proper end of their institution. The whole of this verse has been figuratively applied by some to the kingdom of Christ, but the interpretation is unnatural and too refined. Thanksgivings are indeed called by Hosea “the calves of the lips,” (Hos 14:2😉 but it seems evident that in the passage before us there are conjoined along with the frame or disposition of the heart those solemn ceremonies which constituted part of the ancient worship.
(274) Ainsworth reads, “the burnt-offering and the whole oblation;” and observes, that “ The whole oblation, the calil, was a kind of oblation that was wholly and every whit given up in fire unto God, and differed from the ghnola, or burnt-offering, which was only of beasts or birds, Lev 1:0; whereas the calil was also of flour, called the meat-offering, but burned altogether, which the common meat-offerings were not, Lev 6:20. It was also of beasts, 1Sa 7:9.”
Fuente: Calvin’s Complete Commentary
19. Sacrifices of righteousness The construct or genitive relation of the nouns yields the sense of sacrifice in order to justification expiatory sacrifices. So the word denotes Psa 51:16. In perfect analogy with this construction, the phrase sacrifices of thanksgiving, the exact opposite, occurs; that is, sacrifices for, or to express, thanksgiving for justifying favour received. See Psa 107:22; Psa 116:17.
Burnt offering and whole burnt offering Two synonymous words, the latter in apposition to the former, and added for emphasis, as in 1Sa 7:9. The order of sacrifices here observed is to be noticed. The “sacrifices of righteousness” were for expiation, or atonement; the “burnt offering” “was the sacrifice of entire, full, unconditional surrender to Jehovah.” The former for justification, the latter expressive of complete self-consecration.
Bullocks Young “bullocks,” as being fat, vigorous, and full of life. The description gives the climax of acceptable worship and of national prosperity.
Fuente: Whedon’s Commentary on the Old and New Testaments
REFLECTIONS
READER! let you and I look at this man after God’s own heart, and tremble in the recollection of what man is in his highest attainments, if left for one moment void of grace. Oh! what an important truth it is, and must be, to be impressed upon the mind, that our poor fallen nature is the same in all men: there is, there can be no difference: a corrupt stock must produce a corrupt generation; and this in an endless succession from father to son. And that the seeds of sin do not produce an equal degree of blossom and fruit in all men, doth not arise from any difference in our nature, but from the preventing and restraining grace of God. Oh! how blessed is it to see this and to be convinced of it, that we may not only ascribe all the praise where that praise is alone due, but also may walk with such holy fear and caution, amidst the numberless temptations arising both from our own nature and the dangers everywhere around, as to be always on the watch-tower, and while we think we stand, to take heed lest we fall. And above all, to be forever looking up for grace from above, knowing that they that are kept are kept by the power of God through faith unto salvation.
Reader, let us not dismiss the contemplation of a subject in which we are so highly interested, without gathering from the review, under divine teaching, another improvement, namely, that as the best of men are but men, and cannot keep themselves from falling; so when, from the strength of temptation without, and the weakness of our own powers within, we are at any time overtaken in a fault, it is well to be convinced that no exertions of our own can restore us to the divine favour. David knew this and therefore, in another of his Psalms, gives the glory to God for his recovery by grace. “Thou restorest my soul (saith he) thou leadest me in the paths of righteousness, for thy name’s sake.” Hence, therefore, from the Lord let us seek grace, and the renewings of the Holy Ghost, to raise us up when fallen, and to restore to our souls the light of his countenance.
And lastly, and above all, let us remember, and everlastingly keep in view, that all our pardons, all our recoveries after backslidings, our perseverance in grace, our final preservation to God’s kingdom, as well as our first awakenings from sin; all and everyone is the sole result of God’s covenant love in Christ, and the merits of his blood and righteousness. Yes! thou precious, blessed Jesus, thou who art the Lord our righteousness! it is thy Father’s merciful engagement to thee, and the efficacy of thy obedience and death, which become the everlasting cause and security of all our mercies. God is a pardoning God to all thy redeemed, because there is an everlasting acceptableness in thy Person and thy work, notwithstanding our manifold departures, backslidings, and sins. And though those departures wound our souls, though those backslidings daily testify our poor corrupt nature, though those sins plead against us, and Satan is ready to accuse; yet, precious Jesus, thy blood is a speaking blood, and speaketh more for us than all that are against us.
Oh! grant our souls the daily, hourly benefit of thy great salvation! Lord, let this be the continued joy of all thy redeemed, that we have redemption through thy blood, the forgiveness of our sins, according to the riches of thy grace. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 51:19 Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.
Ver. 19. Then shalt thou be pleased with the sacrifices, &c. ] i.e. Such as are offered in faith, and according to the will of God, Psa 4:6 .
Then shall they offer bullocks upon thine altar
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
pleased: Psa 66:13-15, Psa 118:27, Eph 5:2
sacrifices: Psa 4:5, Mal 3:3, Rom 12:1
Reciprocal: Deu 33:10 – whole Psa 25:22 – General Heb 13:16 – with such
Fuente: The Treasury of Scripture Knowledge
Psa 51:19. Then When thou hast granted my humble requests, expressed in the former verses; when thou hast renewed, and pardoned, and comforted me, and restored thy favour unto thy people and this city; shalt thou be pleased with the sacrifices of righteousness Which I and my people, being justified and reconciled to thee, shall offer with sincere and penitent hearts. These are opposed to the sacrifices of the wicked, which God abhors, Pro 15:8; Isa 1:11; and, withal, by thus speaking, he intimates that God, for their sins, might justly now reject their sacrifices as not being, properly speaking, sacrifices of righteousness, because they who offered them were not righteous. Then shall they, &c. That is, they who, by thy appointment, are to do that work, namely, the priests in the name and on the behalf of thy people. Offer bullocks upon thine altar The best and most costly sacrifices, and that in great numbers, in testimony of their gratitude for thy great favour, in pardoning mine and their sins, and preventing that total ruin which we had reason to expect and fear upon that account.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
51:19 Then shalt thou be pleased with the sacrifices of {q} righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.
(q) That is, just and lawful, applied to the right end, which is the exercise of faith and repentance.
Fuente: Geneva Bible Notes
If God did so, His people could and would continue to worship Him in His appointed ways. This would bring delight to the Lord even as He had brought delight to His people by forgiving and preserving them.
When believers sin against God, they should confess their sins and repent (i.e., adopt a different attitude toward the Lord that results in changed conduct). They can count on His gracious, abundant forgiveness because He has promised to forgive the fellowship consequences of sin for those who confess their sins. Forgiveness should result in a renewed commitment to worship and serve the Lord. [Note: For some interesting insights on this psalm, see John White, Daring To Draw Near, pp. 51-64.]
There are two types of forgiveness. There is judicial forgiveness that every person experiences when he or she trusts in Christ as Savior (Rom 5:1). God will never condemn us to eternal damnation for our sins if we trust in His Son (Rom 8:1). However, there is also familial forgiveness. This is the forgiveness believers need because they offend God (Mat 6:12; Mat 6:14-15; 1Jn 1:9). In one sense, therefore, God has forgiven all our sins, but in another sense we need to confess our sins to receive forgiveness. Judicial forgiveness makes us acceptable to God, but familial forgiveness makes us intimate with God. Judicial forgiveness removes the guilt of sin, and familial forgiveness restores the broken fellowship caused by sin.