Exegetical and Hermeneutical Commentary of Psalms 51:7
Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
7, 8. The verbs in these verses may be regarded as optatives ( mayest thou purge me), but it is preferable to render them as futures: Thou shalt purge me thou shalt wash me thou shalt make me hear. They thus give utterance to the Psalmist’s faith that God can and will cleanse and restore him. In Psa 51:9 ff direct prayer is resumed by the imperative, as in Psa 51:1-2.
The figurative language is borrowed from the ceremonial of the law. A bunch of hyssop, some common herb which grew upon walls (Tristram, Nat. Hist. of the Bible, p. 455), was used as a sprinkler, especially in the rites for cleansing the leper and purifying the unclean. (Exo 12:22; Lev 14:4 ff; Num 19:6 ff, Num 19:18 ff; Heb 9:19.) Washing of the person and clothes regularly formed part of the rites of purification. The Psalmist is of course thinking of the inward and spiritual cleansing of which those outward rites were the symbol. He appeals to God Himself to perform the office of the priest and cleanse him from his defilement.
whiter than snow ] Cp. Isa 1:18, where this natural emblem of purity is contrasted with the scarlet of sin, suggested by the stains of blood upon the hands ( Psa 51:15). Terms usually applied to garments ( Psa 51:2 note) are transferred to the person. Cp. Rev 3:4-5; Rev 4:4; &c.
It is unnecessary to follow the Syr. in reading thou shalt satisfy me with joy (Psa 90:14) for thou shalt make me hear joy, though the change would be a simple one. The language is still borrowed from the law. As the purification of the unclean was the prelude to his readmission to the gladness of the worship of the sanctuary (Psa 42:4), so the cleansing of the Psalmist’s heart will be the prelude to his restoration to that ‘joy of God’s salvation’ ( Psa 51:12), which he desires.
the bones which thou hast broken ] For the sense of God’s displeasure had as it were crushed and shattered his whole frame. See note on Psa 42:10, and cp. Psa 32:3.
Fuente: The Cambridge Bible for Schools and Colleges
Purge me with hyssop, and I shall be clean – On the word hyssop, see the notes at Joh 19:29; notes at Heb 9:19. The plant or herb was much used by the Hebrews in their sacred purifications and sprinklings: Exo 12:22; Lev 14:4, Lev 14:6,Lev 14:49, Lev 14:51; 1Ki 4:33. Under this name the Hebrews seem to have comprised not only the common hyssop of the shops, but also other aromatic plants, as mint, wild marjoram, etc. – Gesenius, Lexicon The idea of the psalmist here evidently is not that the mere sprinkling with hyssop would make him clean; but he prays for that cleansing of which the sprinkling with hyssop was an emblem, or which was designed to be represented by that. The whole structure of the psalm implies that he was seeking an internal change, and that he did not depend on any mere outward ordinance or rite. The word rendered purge is from the word chata’ – which means to sin. In the Piel form it means to bear the blame (or loss) for anything; and then to atone for, to make atonement, to expiate: Gen 31:39; Lev 6:26; Num 19:19. Here it conveys the notion of cleansing from sin by a sacred rite, or by that which was signified by a sacred rite. The idea was that the sin was to be removed or taken away, so that he might be free from it, or that that might be accomplished which was represented by the sprinkling with hyssop, and that the soul might be made pure. Luther has rendered it with great force – Entsundige mich mit Ysop – Unsin me with hyssop.
Wash me – That is, cleanse me. Sin is represented as defiling, and the idea of washing it away is often employed in the Scriptures. See the notes at Isa 1:16.
And I shall be whiter than snow – See the notes at Isa 1:18. The prayer is, that he might be made entirely clean; that there might be no remaining pollution in his soul.
Fuente: Albert Barnes’ Notes on the Bible
Psa 51:7
Purge me with hyssop, and I shall be clean.
Prayer an index of the heart
Mens prayers are this. And they show, also, how far men agree with one another, for if we sincerely unite in the prayers of other men, whether living or dead, this shows that we feel as they did and believe what they believed. But it is better to follow the prayers of the Bible, for they are free from the infirmity and error to which merely human prayers are liable. And to provide us with such true patterns of prayer is one reason why the Bible contains so many prayers. If we adopt them we cannot err. And this is especially true of this fifty-first psalm: it teaches the penitent sinner how to pray. Let us take the one petition contained in the text as showing this.
I. It implies conscious defilement. There is the consciousness of sin.
II. An intense desire for cleansing. This does not always co-exist with thee sense of defilement, Many men love their sin too well to give it up, and hence could not pray this prayer.
III. The consciousness that cleansing must come from other hands than his own. It is a confession of inability on the sinners part to cleanse himself. Else he would not come thus to God.
IV. Belief that God can cleanse him. Purge me and I shall be clean, wash me, etc. And he believes that the cleansing will be complete. Many men are willing to be partially cleansed, but not wholly. But this man not only desires perfect cleansing, but believes that God can thus cleanse him. He says, I shall be whiter than snow.
V. This prayer implies faith in the atonement of our Lord Jesus Christ. Some amongst the heathen, and yet others, have desired entire deliverance from sin, but have not known how it is to be accomplished. But this prayer points to that which was the type of Christs Atonement–the blood sprinkled with hyssop. Now, unless we accept these teachings, which are all plainly implied in this prayer, we can never make it our own: but if we do, then be sure our prayer shall not long be left unanswered. (J. Addison Alexander, D. D.)
Davids prayer for cleansing
I. The request, or petition, which he makes to God in behalf of himself. Purge me with hyssop . . . wash me.
1. He makes use of hyssop, and so has a regard to the outward observation; which shows us what is to be done also in the analogy and proportion by us which are Christians. We are to honour the ordinance of God, and those moans which now under the Gospel God hath appointed as helps of our faith; though in themselves, and in outward appearance, never so mean. There is the same general reason, which holds now, that held then, though the things themselves be abolished; and those which are good Christians will accordingly have respect hereunto, even to be as careful of those performances which now lie upon us, as they were of what lay before them. The baptismal water is in its own nature but common and ordinary, but the use and improvement of it supernatural; the Eucharistical bread and wine in themselves the same with others, but resemblances of higher things. The preaching of the Word in appearance but as other kind of speaking, yet according to Divine appointment and institution, even the power of God to salvation to them that believe. Thus those things which simply considered are but mean and contemptible, yet Gods ordinance sets a high price and reckoning upon them, for which cause they should be esteemed so by us.
2. The second is his improvement of it, while he rests not in the outward ceremony, but is carried further to the inward grace, which is signified by it. In every ordinance which is used by us there are two things considerable, somewhat which is done on our part, and somewhat which is done on Gods; ours is the external performance, His is the inward blessing, and gives power and virtue to the performance; now, this latter is that which David begs here of God, and so should also be done by us.
II. The special good and benefit which he promises to himself from this purging; and that is in two expressions more: first, in the positive, I shall be clean; and, secondly, in the comparative, I shall be whiter than snow. First, we see here in general how David was rightly opinionated of the means of grace; he was sound in this article of justification and reconcilement by Christ. And we see further of what use it was to him in the condition in which he now was, as thereby to hold up his spirit, and keep him from despair, which otherwise he might have fallen into. These words here are not a motive or argument which he uses to God for which He should purge him; but only a comfort and encouragement to himself, when he considers with himself what effect would follow hereupon of His purging of him. As a sick and diseased person, who is repairing to some skilful physician, and, while he goes to him, thinks of that health and recovery which he should obtain by him, so does David here in this place. But then for the particular words themselves: I shall be clean, and I shall be whiter than snow. It is doubled for the certainty of the thing, and also to show the largeness of Davids affection to it. But we must know what is meant by them, and what they refer unto. Now, for this there is a double whiteness or purity of the saints; the one is in point of justification from righteousness imputed, and the other is in point of sanctification from righteousness inherent. Now, it is not the latter, but the former, which is hero intended: our sanctification in this life is imperfect, and the whiteness which we have from that is not so transcendent. But David in this text speaks of his whiteness from being washed in the blood of the Lamb, and having this blood sprinkled upon him in justification and remission of his sins for Christs sake; and so there is in it, That that person which is justified by Christ, and hath His blood sprinkled upon him, he is perfectly free from all guilt in the sight of God, and is in Gods account as if no sin had been committed by him. When we say that a justified person is thus perfectly clean and white, as to the pardon and forgiveness of his sins, we mean it in these two respects especially: first, as to the discharge of him from punishment and condemnation; God will not exact any penalty of him for them: He may chastise His servants (as He did David) after pardon, in a way of discipline; but He does not punish them in a way of satisfaction. Secondly, in regard of Gods love and affection. He is now as perfectly friends with him as He was before, though perhaps He may not express Himself so lovingly towards him; as it is thought also He did not now to David, who lost much of his former sweetness in God. The ground and reason of all is, the sufficiency of Christs satisfaction and obedience which he hath exhibited to Gods law for ourselves, both passive and active (Eze 16:14). Now therefore because the righteousness of Christ is such as is whiter than the snow, therefore are we so upon His account. (Thomas Horton, D. D.)
The complete acceptance of the penitent
The imagery of the acceptance, the details, so to speak, of the pardon, are taken from the ceremonies employed in purifying the sufferer from that most loathsome, most deadly disease, leprosy, whose lingering corruption has been called a very sacrament of sin. God is treating us for leprosy.
I. The cleansing of the leper, which David here refers to, is full of significance. The two birds to be taken speak of Him who is of two natures, human and Divine. The cedar-wood speaks of the fragrant wood of the cross. The hyssop, the lowly plant used for purifying, sets forth the personal application of Christs pardon to the soul. The scarlet is the royal robe of Him who reigns from the tree. And these are all bound to the living bird, typical of the Divine nature in Christ, from whom all ordinances derive their significance. Arid then there is the sprinkling of the blood and water on the penitent, and the living bird carries away the taint, as it were, with him, in his escape to the open field. Truly as we gaze upon the Cross, shining more and more clearly through the symbols, we see His figure bending towards us; we hear Him saying, This is He that came by water and blood.
II. thou shalt purge me with hyssop. Do we quite believe it? That the hyssop is bound to the scarlet robe of the King, and tied to the cedar of the cross, and dipped in the blood and water, and bound up with the living bird–the Divine nature of Jesus Christ? Do we quite believe it, that we can have something more to help us, beyond the strong resolution, so often broken; more than the effort of our own will–the grace of the blood of Jesus Christ Himself, to help us to overcome the old sin.
III. whiter than snow. More than cleansed: white–whiter than snow; that is, something to be afraid of defiling; something to fear falling away from; not a mere pall of whiteness, hiding corruption beneath, to be trodden down by the busy traffic of life, but in itself white and pure, attracting the rays of heavenly love. In the days of the martyrdoms, it is said that a Christian the night before his sufferings fell asleep in his prison, and dreamed a dream of Paradise. He was walking in a garden of delight, where all was made of the purest transparent glass, clear as crystal. The trees glanced and flashed as they waved their boughs, the ground sparkled and shone; and the people themselves, who moved up and down there, they were of glass too; but as he went along his way, he noticed that hands were pointed at him in amazement. Men shrank from him in horror, and he looked. He was of glass as well; and on his breast was a dark spot, a shadow amidst all this light. In an agony of shame he clasped his hands over the place. In vain! they also were of glass, and the defilement shone through them. And he remembered that he was not in charity with a fellow-Christian; some trifling difference he had thought it, but it was a dark spot in Paradise, and a strange spectacle among the blessed, lie sent for him, he asked his pardon; he was called to Paradise. If a Christian could feel thus of an act or thought simply wanting in charity, what of our whiteness; what of our hearts?
IV. That the bones which thou hast broken may rejoice. The broken bones of our life may yet be sources of icy. Selfishness may be so completely crushed out as to leave us the real virtue of self-respect. Cowardice, which shrunk from danger, may lead us, still feeling the danger, to be the first to meet it. Faults of temper, want of self-control, undisciplined life, indolence–in all these points, where we sink back beaten, we may yet rejoice. Is not this something for us to do this Lent? (Canon Newbolt.)
Forgiveness of sins
I. The meaning of the Psalmists prayer.
1. A deep sense of sin.
(1) Sin is a disease odious in its nature. It is contrary to the nature of God, and defiling to the soul of man.
(2) Sin, like leprosy, is contagious in its influence. All ranks and orders of men are pervaded with it.
(3) Sin, like leprosy, is fatal in its effects. If it be not speedily cured, it will issue in death, an everlasting separation of soul and body from God.
(4) Sin, like leprosy, is incurable by any remedy of our own prescription. It bids defiance to every hand but Gods.
2. A believing discovery of the only effectual way of deliverance from sin.
(1) The blood of Christ is of value sufficient to cleanse from all sin.
(2) In order to enjoy its virtue, it must be applied.
(3) Wherever it is thus applied, its transcendent efficacy will be made apparent.
II. Improvement.
(1) The encouragement which the Gospel affords to awakened sinners, and to drooping saints.
2. The character of those who will be welcome guests at the table of the Lord. (T. Chalmers, D. D.)
Human sin and Divine cleansing
I. The deep conviction of sin in an awakened sinner.
II. The power of God to cleanse from sin. Purge me with hyssop, etc.
1. Sin and its stains may be removed from the soul. The blood of Jesus Christ is but another word for the love of God, which found its supreme expression in Christs death for us.
2. The cleansing power of the Word of Christ is more than sufficient for the removal of the stains of sin, whiter than snow.
III. The way by which the exercise of this power is secured. Some men are cleansed from sin, yet not all men. What is the reason?
1. To be personally effective, this cleansing power must be personally realized. Water is abundant, but only those who apply it to their bodies are cleansed by it.
2. To be personally realized, it must be personally solicited. Asking is the condition of receiving. (William Jones.)
Hyssop an emblem of Christ
The hyssop hath many things wherein it representeth Christ very nigh.
1. It is obscure, humble and abject; so that Solomon is said to have written of all trees, from the cedar the highest tree, opposed to the hyssop springing out of the wall, that is to the basest and most common: growing amongst stones, not through mans industry planted, as other trees are. So Christ in whom we believe was contemptible, in Him was no beauty, with Him no riches or earthly honours, which make men come in credit and account.
2. Hyssop is bitter and sour, not pleasant to the drinkers: so the cross of Christ, by which our affections are mortified, is very odious to the flesh, and agreeth not with its taste. His cross is therefore a stumbling-block to the Jews, and folly to the Gentiles.
3. Albeit it be sour, yet it is most wholesome: so albeit the doctrine of repentance (wherein we are taught to run out of ourselves and to take hold on Christ) be irksome and unsavoury to the flesh, yet it is wholesome to the soul. Natural men esteem this doctrine to be an enemy to them, which would slay their corruptions and lusts. Medicine, which at first seemeth bitter, afterwards becometh more comfortable: so the doctrine which is salted with salt and hyssop, is fitter for us than that which is sweetened with honey; for honey was never appointed to be used in the Lords sacrifices, but salt. (A. Symson.)
Whiter than snow
I. Here is a prayer which is universal, and yet personal. Like some great battle-plain at nightfall, where the wild hosts have contended, leaving the shade to cover the dying and the dead, the whole world is vocal with wailings and desperation and pain and hopeless agony. Pierced and bleeding, souls suffer and cry, and each one says me and my with a dreadful sense of ownership, and yet all seem to say the same.
II. This prayer is intensely special, and yet thoroughly inclusive.
III. This is a prayer which is characterized by utter desperation, coupled with a supremely confident hope. When the guilt-burdened penitent prays, Wash me, he is certain that he has reached a point at which he cannot wash himself. He lets go of all dependences he had previously tried to lean upon, precisely as Naaman did when he gave up his pleading for the rivers of Damascus, and started for the Jordan, commanded to bathe there and be clean. He accepts help on the helpers terms.
IV. This prayer is unusually extravagant in utterance, and yet entirely legitimate in its meaning. (C. S. Robinson, D. D.)
Whiter than snow
Whiter than snow! What can be whiter than newly fallen snow? You have seen it in the first early light of the morning, before it has been stained by the world, and it has been so dazzlingly pure that it has made your weak eyes smart with the brilliance. It stretches out before you clean and white as an angels wing. Then the city awakes. Its fires are lighted. Its chimneys pour out continuous streams of smoke. The atmosphere becomes thick and heavy, and dirty. A thousand impurities pass over the white snow-robes, and leave the black impressions of their unclean feet. It loses all its radiance. It becomes more and more impure, until at last it becomes the uncleanest of all things, dirty snow. Now, the whiteness of the snow is our type and symbol of innocence. We speak and think of the little ones as innocent, and when we wish to express their purity, we use the figure of natures purity, and declare them white as snow. But the snow is soon soiled. Innocence is soon lost. The foul air of worldliness is breathed upon it, and its white lustre is gone. Well, now, placed in that atmosphere, what does the Lord expect of us? Does He expect us to retain our whiteness? Yea, we have to keep our garments undefiled. His purpose is that we should pass through temptation, and yet stand before Him at last not having spot or wrinkle or any such thing. The demand of our religion is that we keep ourselves unspotted from the world. Our Master prayed that we might be in the world, and yet not of it; in the world but not worldly; not merely walking in innocence, but in the more perfect whiteness of holiness. Now, can that be realized? Take the life of a business man in these days when there is such a terrible strain in the procuring of daily bread. There is, in business circles to-day, an immense quantity of defiling pitch. Can any man keep himself white and unspotted? Again and again I have heard the answer, No, it is impracticable and impossible. A man must be spotted; he cannot keep himself white, and if he is wise he will go into the world with garments that will show spots as little as possible, garments as near the worlds colour as he is able to procure. So much for the business mans life. Now, take a ministers life. A minister can sell his honour to gain the bread of applause. He can be besmirched by flattery. He can be lured by a false ambition. He is beset by innumerable temptations to worldliness. Can the Masters ideal be realized? Can he keep his garments white? Can we appeal to experience both for the minister and the business man? I do not believe in that sweeping condemnation of business men, which proclaims them all to be a spotted flock. There are men who in their business life keep their hands as clean and their hearts as tender as when they pray, or as when they talk to their little child. Social life with all its uncleanness is illumined by souls who walk in spotless white. The ministry is adorned by many men whose hands and hearts are undefiled. There are souls who wear the white flower of a blameless life. But even if we had no such examples of.pure and spotless lives, to which we could make appeal, we have still before us the Word of God, with its clear demand for spotless purity. The Bible never makes a compromise. It never lowers its standard. Jesus of Nazareth passed through our world unspotted, with garments whiter than snow. He lived our common life. He experienced our infirmities. He was beset with temptations, hedged about by worldliness. He felt the kingdoms of the world and the glory of them. I ask, how was it accomplished, that in a corrupt and sinful world He kept Himself unspotted from the world? I turn to the simple record of His life, and there is one outstanding feature which impresses me deeply from beginning to end. I am impressed with Jesus overwhelming sense of the reality of Gods immediate and continual presence. He carried about His own atmosphere. So did Paul. So do all true followers of Christ. We must carry about with us the atmosphere of heaven if we are to escape defilement from the atmosphere of earth. (J. H. Jowett, M. A.)
Whiter than snow
What could be blacker than this man as he lay in his sins? His soul was stained with the most horrid and revulsive sins. Yet he seeks to be washed, and knows that, when washed, he will we clean, whiter than the driven snow. Ah, that virgin flake is very white, as it spreads its delicate network on the withered leaf: but there is one thing whiter still. Who are these in white robes, and whence came they? These are they that came out of great tribulation; out of dark pits of sin and death. Some were thieves, and some were murderers: and some were adulterers and murderers combined, as David was. Manasseh is there, who filled the streets of Jerusalem with innocent blood; and Mary Magdalene, out of whom Christ cast seven devils; and thousands more, once vile as they: but now there is not a stain on their garments; they have all been washed in the blood of the Lamb, and they are all whiter than snow, without spot or wrinkle, or any such thing. (T. Alexander.)
Whiter than snow
The Prince of Wales (now King Edward) once heard an unexpected sermon from a little girl, and it came about in this way. A nobleman, a widower, had a little daughter under ten years of age. He was very fond of his daughter, though his engagements prevented him seeing very much of her. The child was, therefore, mostly in the society of her governess, or in the nursery. Now, her nurse was an earnest Christian woman. She felt for her motherless little charge, and early stored the childs mind with Scriptural truths. The father used sometimes to amuse his little daughter by asking riddles; and one night, when she came in after dinner for dessert, she said to her father, who was not a Christian, Father, do you know what is whiter than snow? No, said he, somewhat puzzled; I do not. Well, replied the child, a soul washed in the blood of Jesus is whiter than snow. The nobleman was surprised, and asked, Who told you that? Nurse, was the reply. The father did not discuss the point, and conversation changed to other topics; but he afterwards privately requested the nurse, whose opinions he respected, not to mention these matters to his daughter, as at her tender age he feared she might take too gloomy a view of life. The incident was accordingly forgotten; but not long after the Prince of Wales was visiting the house, and the little girl was allowed to be present. The Prince, with his usual affability, noticed the child, and, thus encouraged, she said, Sir do you know what is whiter than snow? The Prince, not seeing the drift of the question, smiled as he answered, No. Well, she answered, a soul washed in the blood of Jesus Christ is whiter than snow. The remark was overheard by the father; his little girls words, heard by him a second time, were used to carry conviction to his heart; he became an earnest and devoted Christian, and thousands will hereafter rise up and call him blessed.
God Almightys White
The Rev. F. B. Meyer, in the course of his visitation, saw a woman hanging out clothes which impressed him as being unusually white, for which he commended her. After spending a short time with her in the house, and coming to the door, he found a flurry of snow had whitened the ground. Ah, said Mr. Meyer, the clothes do not look so white as they did. Oh, sir, cried the woman, the clothes are right; but what can stand against God Almightys white?
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. Purge me with hyssop] techatteeni, “thou shalt make a sin-offering for me;” probably alluding to the cleansing of the leper: Le 14:1, c. The priest took two clean birds, cedar-wood, scarlet, and hyssop one of the birds was killed; and the living bird, with the scarlet, cedar, and hyssop, dipped in the blood of the bird that had been killed, and then sprinkled over the person who had been infected. But it is worthy of remark that this ceremony was not performed till the plague of the leprosy had been healed in the leper; (Le 14:3😉 and the ceremony above mentioned was for the purpose of declaring to the people that the man was healed, that he might be restored to his place in society, having been healed of a disease that the finger of God alone could remove. This David seems to have full in view; hence he requests the Lord to make the sin-offering for him, and to show to the people that he had accepted him, and cleansed him from his sin.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
With hyssop; or, as with hyssop; the note of similitude being frequently understood. As lepers and other unclean persons are by thy appointment purified by the use of hyssop and other things, Lev 14:6; Num 19:6; so do thou cleanse me, a most leprous and polluted creature, by thy grace, and by the virtue of that blood of Christ, which is signified by those ceremonial usages.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7-12. A series of prayers forforgiveness and purifying.
Purge . . . hyssopTheuse of this plant in the ritual (Exo 12:22;Num 19:6; Num 19:18)suggests the idea of atonement as prominent here; “purge”refers to vicarious satisfaction (Nu19:17-20).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Purge me with hyssop,…. Or “thou shalt purge me with hyssop” f; or “expiate me”; which was used in sprinkling the blood of the paschal lamb on the door posts of the Israelites in Egypt, that the destroying angel might pass over them, Ex 12:22; and in the cleansing of the leper, Le 14:4; and in the purification of one that was unclean by the touch of a dead body, c. Nu 19:6 which the Targum on the text has respect to; and this petition of the psalmist shows that he saw himself a guilty creature, and in danger of the destroying angel, and a filthy creature like the leper, and deserving to be excluded from the society of the saints, and the house of God; and that he had respect not hereby to ceremonial sprinklings and purifications, for them he would have applied to a priest; but to the sprinkling of the blood of Christ, typified thereby; and therefore he applies to God to purge his conscience with it; and, as Suidas g from Theodoret observes, hyssop did not procure remission of sins, but has a mystical signification, and refers to what was meant by the sprinkling of the blood of the passover; and then he says,
and I shall be clean; thoroughly clean; for the blood sprinkled on the heart by the spirit clears it from an evil conscience, purges the conscience from dead works, and cleanses from all sin;
wash me; or “thou shall wash me” h; alluding to the washing at the cleansing of a leper, and the purification of an unclean person,
Le 14:8; but had in view the fountain of Christ’s blood, in which believers are washed from all their sins, Zec 13:1;
and I shall be whiter than snow; who was black with original corruption, and actual transgressions; but the blood of Christ makes not only the conversation garments white that are washed in it; but even crimson and scarlet sins as white as wool, as white as snow, and the persons of the saints without spot or blemish, Re 7:14 Eph 5:25; “whiter than the snow” is a phrase used by Homer i, and others, to describe what is exceeding white.
f “purificabis me”, Pagninus, Montanus; “exiabis me”, Vatablus, Musculus, Cocceius, Gejerus. g In voce . h “lavabis me”, V. L. Pagninus, Montanus, Vatablus, Musculus, Cocceius. i Iliad. 10. v. 437. So Martial. l. 7. Epigr. 27. Ovid. Amor. l. 3. Eleg. 6.
Fuente: John Gill’s Exposition of the Entire Bible
The possession of all possessions, however, most needed by him, the foundation of all other possessions, is the assurance of the forgiveness of his sins. The second futures in Psa 51:9 are consequents of the first, which are used as optatives. Psa 51:9 recalls to mind the sprinkling of the leper, and of one unclean by reason of his contact with a dead body, by means of the bunch of hyssop (Lev. 14, Num. 19), the (Bhr, Symbol. ii. 503); and Psa 51:9 recalls the washings which, according to priestly directions, the unclean person in all cases of uncleanness had to undergo. Purification and washing which the Law enjoins, are regarded in connection with the idea implied in them, and with a setting aside of their symbolic and carnal outward side, inasmuch as the performance of both acts, which in other cases takes place through priestly mediation, is here supplicated directly from God Himself. Manifestly (not ) is intended to be understood in a spiritual sense. It is a spiritual medium of purification without the medium itself being stated. The New Testament believer confesses, with Petrarch in the second of his seven penitential Psalms: omnes sordes meas una gutta, vel tenuis, sacri sanguinis absterget . But there is here no mention made of atonement by blood; for the antitype of the atoning blood was still hidden from David. The operation of justifying grace on a man stained by the blood-red guilt of sin could not, however, be more forcibly denoted than by the expression that it makes him whiter than snow (cf. the dependent passage Isa 1:18). And history scarcely records a grander instance of the change of blood-red sin into dazzling whiteness than this, that out of the subsequent marriage of David and Bathsheba sprang Solomon, the most richly blessed of all kings. At the present time David’s very bones are still shaken, and as it were crushed, with the sense of sin. is an attributive clause like in Psa 7:16. Into what rejoicing will this smitten condition be changed, when he only realizes within his soul the comforting and joyous assuring utterance of the God who is once more gracious to him! For this he yearns, viz., that God would hide His face from the sin which He is now visiting upon him, so that it may as it were be no longer present to Him; that He would blot out all his iniquities, so that they may no longer testify against him. Here the first part of the Psalm closes; the close recurs to the language of the opening ( Psa 51:3).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Penitential Petitions. | |
7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. 8 Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. 9 Hide thy face from my sins, and blot out all mine iniquities. 10 Create in me a clean heart, O God; and renew a right spirit within me. 11 Cast me not away from thy presence; and take not thy holy spirit from me. 12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit. 13 Then will I teach transgressors thy ways; and sinners shall be converted unto thee.
I. See here what David prays for. Many excellent petitions he here puts up, to which if we do but add, “for Christ’s sake,” they are as evangelical as any other.
1. He prays that God would cleanse him from his sins and the defilement he had contracted by them (v. 7): “Purge me with hyssop; that is, pardon my sins, and let me know that they are pardoned, that I may be restored to those privileges which by sin I have forfeited and lost.” The expression here alludes to a ceremonial distinction, that of cleansing the leper, or those that were unclean by the touch of a body by sprinkling water, or blood, or both upon them with a bunch of hyssop, by which they were, at length, discharged from the restraints they were laid under by their pollution. “Lord, let me be as well assured of my restoration to thy favour, and to the privilege of communion with thee, as they were thereby assured of their re-admission to their former privileges.” But it is founded upon gospel-grace: Purge me with hyssop, that is, with the blood of Christ applied to my soul by a lively faith, as water of purification was sprinkled with a bunch of hyssop. It is the blood of Christ (which is therefore called the blood of sprinkling, Heb. xii. 24), that purges the conscience from dead works, from that guilt of sin and dread of God which shut us out of communion with him, as the touch of a dead body, under the law, shut a man out from the courts of God’s house. If this blood of Christ, which cleanses from all sin, cleanse us from our sin, then we shall be clean indeed, Heb. x. 2. If we be washed in this fountain opened, we shall be whiter than snow, not only acquitted but accepted; so those are that are justified. Isa. i. 18, Though your sins have been as scarlet, they shall be white as snow.
2. He prays that, his sins being pardoned, he might have the comfort of that pardon. He asks not to be comforted till first he is cleansed; but if sin, the bitter root of sorrow, be taken away, he can pray in faith, “Make me to hear joy and gladness (v. 8), that is, let me have a well-grounded peace, of thy creating, thy speaking, so that the bones which thou hast broken by convictions and threatenings may rejoice, may not only be set again, and eased from the pain, but may be sensibly comforted, and, as the prophet speaks, may flourish as a herb.” Note, (1.) The pain of a heart truly broken for sin may well be compared to that of a broken bone; and it is the same Spirit who as a Spirit of bondage smites and wounds and as a Spirit of adoption heals and binds up. (2.) The comfort and joy that arise from a sealed pardon to a penitent sinner are as refreshing as perfect ease from the most exquisite pain. (3.) It is God’s work, not only to speak this joy and gladness, but to make us hear it and take the comfort of it. He earnestly desires that God would lift up the light of his countenance upon him, and so put gladness into his heart, that he would not only be reconciled to him, but, which is a further act of grace, let him know that he was so.
3. He prays for a complete and effectual pardon. This is that which he is most earnest for as the foundation of his comfort (v. 9): “Hide thy face from my sins, that is, be not provoked by them to deal with me as I deserve; they are ever before me, let them be cast behind thy back. Blot out all my iniquities out of the book of thy account; blot them out, as a cloud is blotted out and dispelled by the beams of the sun,” Isa. xliv. 22.
4. He prays for sanctifying grace; and this every true penitent is as earnest for as for pardon and peace, v. 10. He does not pray, “Lord, preserve me my reputation,” as Saul, I have sinned, yet honour me before this people. No; his great concern is to get his corrupt nature changed: the sin he had been guilty of was, (1.) An evidence of its impurity, and therefore he prays, Create in me a clean heart, O God! He now saw, more than ever, what an unclean heart he had, and sadly laments it, but sees it is not in his own power to amend it, and therefore begs of God (whose prerogative it is to create) that he would create in him a clean heart. He only that made the heart can new-make it; and to his power nothing is impossible. He created the world by the word of his power as the God of nature, and it is by the word of his power as the God of grace that we are clean (John xv. 3), that we are sanctified, John xvii. 17. (2.) It was the cause of its disorder, and undid much of the good work that had been wrought in him; and therefore he prays, “Lord, renew a right spirit within me; repair the decays of spiritual strength which this sin has been the cause of, and set me to rights again.” Renew a constant spirit within me, so some. He had, in this matter, discovered much inconstancy and inconsistency with himself, and therefore he prays, “Lord, fix me for the time to come, that I may never in like manner depart from thee.”
5. He prays for the continuance of God’s good-will towards him and the progress of his good work in him, v. 11. (1.) That he might never be shut out from God’s favour: “Cast me not away from thy presence, as one whom thou abhorrest and canst not endure to look upon.” He prays that he might not be thrown out of God’s protection, but that wherever he went, he might have the divine presence with him, might be under the guidance of his wisdom and in the custody of his power, and that he might not be forbidden communion with God: “Let me not be banished thy courts, but always have liberty of access to thee by prayer.” He does not deprecate the temporal judgments which God by Nathan had threatened to bring upon him. “God’s will be done; but, Lord, rebuke me no in thy wrath. If the sword come into my house never to depart from it, yet let me have a God to go to in my distresses, and all shall be well.” (2.) That he might never be deprived of God’s grace: Take not thy Holy Spirit from me. He knew he had by his sin grieved the Spirit and provoked him to with draw, and that because he also was flesh God might justly have said that his Spirit should no more strive with him nor work upon him, Gen. vi. 3. This he dreads more than any thing. We are undone if God take his Holy Spirit from us. Saul was a sad instance of this. How exceedingly sinful, how exceedingly miserable, was he, when the Spirit of the Lord had departed from him! David knew it, and therefore begs thus earnestly: “Lord, whatever thou take from me, my children, my crown, my life, yet take not thy Holy Spirit from me” (see 2 Sam. vii. 15), “but continue thy Holy Spirit with me, to perfect the work of my repentance, to prevent my relapse into sin, and to enable me to discharge my duty both as a prince and as a psalmist.”
6. He prays for the restoration of divine comforts and the perpetual communications of divine grace, v. 12. David finds two ill effects of his sin:– (1.) It had made him sad, and therefore he prays, Restore unto me the joy of thy salvation. A child of God knows no true nor solid joy but the joy of God’s salvation, joy in God his Saviour and in the hope of eternal life. By wilful sin we forfeit this joy and deprive ourselves of it; our evidences cannot but be clouded and our hopes shaken. When we give ourselves so much cause to doubt of our interest in the salvation, how can we expect the joy of it? But, when we truly repent, we may pray and hope that God will restore to us those joys. Those that sow in penitential tears shall reap in the joys of God’s salvation when the times of refreshing shall come. (2.) It had made him weak, and therefore he prays, “Uphold me with the free Spirit: I am ready to fall, either into sin or into despair; Lord, sustain me; my own spirit” (though the spirit of a man will go far towards the sustaining of his infirmity) “is not sufficient; if I be left to myself, I shall certainly sink; therefore uphold me with thy Spirit, let him counterwork the evil spirit that would cast me down from my excellency. Thy Spirit is a free spirit, a free gent himself, working freely” (and that makes those free whom he works upon, for where the Spirit of the Lord is there is liberty)–“thy ingenuous princely Spirit.” He was conscious to himself of having acted, in the matter of Uriah, very disingenuously and unlike a prince; his behaviour was base and paltry: “Lord,” says he, “let thy Spirit inspire my soul with noble and generous principles, that I may always act as becomes me.” A free spirit will be a firm and fixed spirit, and will uphold us. The more cheerful we are in our duty the more constant we shall be to it.
II. See what David here promises, v. 13. Observe,
1. What good work he promises to do: I will teach transgressors thy ways. David had been himself a transgressor, and therefore could speak experimentally to transgressors, and resolves, having himself found mercy with God in the way of repentance, to teach others God’s ways, that is, (1.) Our way to God by repentance; he would teach others that had sinned to take the same course that he had taken, to humble themselves, to confess their sins, and seek God’s face; and, (2.) God’s way towards us in pardoning mercy; how ready he is to receive those that return to him. He taught the former by his own example, for the direction of sinners in repenting; he taught the latter by his own experience, for their encouragement. By this psalm he is, and will be to the world’s end, teaching transgressors, telling them what God had done for his soul. Note, Penitents should be preachers. Solomon was so, and blessed Paul.
2. What good effect he promises himself from his doing this: “Sinners shall be converted unto thee, and shall neither persist in their wanderings from thee, nor despair of finding mercy in their returns to thee.” The great thing to be aimed at in teaching transgressors is their conversion to God; that is a happy point gained, and happy are those that are instrumental to contribute towards it, Jam. v. 20.
Fuente: Matthew Henry’s Whole Bible Commentary
7. Thou shalt purge me with hyssop He still follows out the same strain of supplication; and the repetition of his requests for pardon proves how earnestly he desired it. He speaks of hyssop (266) , in allusion to the ceremonies of the law; and though he was far from putting his trust in the mere outward symbol of purification, he knew that, like every other legal rite, it was instituted for an important end. The sacrifices were seals of the grace of God. In them, therefore, he was anxious to find assurance of his reconciliation; and it is highly proper that, when our faith is disposed at any time to waver, we should confirm it by improving such means of divine support. All which David here prays for is, that God would effectually accomplish, in his experience, what he had signified to his Church and people by these outward rites; and in this he has set us a good example for our imitation. It is no doubt to the blood of Christ alone that we must look for the atonement of our sins; but we are creatures of sense, who must see with our eyes, and handle with our hands; and it is only by improving the outward symbols of propitiation that we can arrive at a full and assured persuasion of it. What we have said of the hyssop applies also to the washings (267) referred to in this verse, and which were commonly practiced under the Law. They figuratively represented our being purged from all iniquity, in order to our reception into the divine favor. I need not say that it is the peculiar work of the Holy Spirit to sprinkle our consciences inwardly with the blood of Christ, and, by removing the sense of guilt, to secure our access into the presence of God.
In the two verses which follow, the Psalmist prays that God would be pacified towards him. Those put too confined a meaning upon the words who have suggested that, in praying to hear the voice of joy and gladness, he requests some prophet to be sent, who might assure him of pardon. He prays, in general, for testimonies of the divine favor. When he speaks of his bones as having been broken, he alludes to the extreme grief and overwhelming distress to which he had been reduced. The joy of the Lord would reanimate his soul; and this joy he describes as to be obtained by hearing; for it is the word of God alone which can first and effectually cheer the heart of any sinner. There is no true or solid peace to be enjoyed in the world except in the way of reposing upon the promises of God. Those who do not resort to them may succeed for a time in hushing or evading the terrors of conscience, but they must ever be strangers to true inward comfort. And, granting that they may attain to the peace of insensibility, this is not a state which could satisfy any man who has seriously felt the fear of the Lord. The joy which he desires is that which flows from hearing the word of God, in which he promises to pardon our guilt, and readmit us into his favor. It is this alone which supports the believer amidst all the fears, dangers, and distresses of his earthly pilgrimage; for the joy of the Spirit is inseparable from faith. When God is said, in the 9 verse, to hide his face from our sins, this signifies his pardoning them, as is explained in the clause immediately annexed — Blot out all my sins. This represents our justification as consisting in a voluntary act of God, by which he condescends to forget all our iniquities; and it represents our cleansing to consist in the reception of a gratuitous pardon. We repeat the remark which has been already made, that David, in thus reiterating his one request for the mercy of God, evinces the depth of that anxiety which he felt for a favor which his conduct had rendered difficult of attainment. The man who prays for pardon in a mere formal manner, is proved to be a stranger to the dreadful desert of sin. “Happy is the man,” said Solomon, “that feareth alway,” (Pro 28:14.)
But here it may be asked why David needed to pray so earnestly for the joy of remission, when he had already received assurance from the lips of Nathan that his sin was pardoned? (2Sa 12:13.) Why did he not embrace this absolution? and was he not chargeable with dishonoring God by disbelieving the word of his prophet? We cannot expect that God will send us angels in order to announce the pardon which we require. Was it not said by Christ, that whatever his disciples remitted on earth would be remitted in heaven? (Joh 20:23.) And does not the apostle declare that ministers of the gospel are ambassadors to reconcile men to God? (2Co 5:20.) From this it might appear to have argued unbelief in David, that, notwithstanding the announcement of Nathan, he should evince a remaining perplexity or uncertainty regarding his forgiveness. There is a twofold explanation which may be given of the difficulty. We may hold that Nathan did not immediately make him aware of the fact that God was willing to be reconciled to him. In Scripture, it is well known, things are not always stated according to the strict order of time in which they occurred. It is quite conceivable that, having thrown him into this situation of distress, God might keep him in it for a considerable interval, for his deeper humiliation; and that David expresses in these verses the dreadful anguish which he endured when challenged with his crime, and not yet informed of the divine determination to pardon it. Let us take the other supposition, however, and it by no means follows that a person may not be assured of the favor of God, and yet show great earnestness and importunity in praying for pardon. David might be much relieved by the announcement of the prophet, and yet be visited occasionally with fresh convictions, influencing him to have recourse to the throne of grace. However rich and liberal the offers of mercy may be which God extends to us, it is highly proper on our part that we should reflect upon the grievous dishonor which we have done to his name, and be filled with due sorrow on account of it. Then our faith is weak, and we cannot at once apprehend the full extent of the divine mercy; so that there is no reason to be surprised that David should have once and again renewed his prayers for pardon, the more to confirm his belief in it. The truth is, that we cannot properly pray for the pardon of sin until we have come to a persuasion that God will be reconciled to us. Who can venture to open his mouth in God’s presence unless he be assured of his fatherly favor? And pardon being the first thing we should pray for, it is plain that there is no inconsistency in having a persuasion of the grace of God, and yet proceeding to supplicate his forgiveness. In proof of this, I might refer to the Lord’s Prayer, in which we are taught to begin by addressing God as our Father, and yet afterwards to pray for the remission of our sins. God’s pardon is full and complete; but our faith cannot take in his overflowing goodness, and it is necessary that it should distil to us drop by drop. It is owing to this infirmity of our faith, that we are often found repeating and repeating again the same petition, not with the view surely of gradually softening the heart of God to compassion, but because we advance by slow and difficult steps to the requisite fullness of assurance. The mention which is here made of purging with hyssop, and of washing or sprinkling, teaches us, in all our prayers for the pardon of sin, to have our thoughts directed to the great sacrifice by which Christ has reconciled us to God. “Without shedding of blood,” says Paul, “is no remissions” (Heb 9:22😉 and this, which was intimated by God to the ancient Church under figures, has been fully made known by the coming of Christ. The sinner, if he would find mercy, must look to the sacrifice of Christ, which expiated the sins of the world, glancing, at the same time, for the confirmation of his faith, to Baptism and the Lord’s Supper; for it were vain to imagine that God, the Judge of the world, would receive us again into his favor in any other way than through a satisfaction made to his justice.
(266) Hyssop was much used by the Hebrews in their sacred purifications and sprinklings. The allusion here probably is to the ceremony of sprinkling such as had been infected with leprosy. Two birds were to be taken, cedar wood, scarlet, and hyssop; one of the birds was to be killed, and the priest having dipped the living bird, the cedar wood, scarlet, and hyssop, in the blood of the bird that was killed, sprinkled the leper, (Lev 14:0.) This ceremony, it is to be observed, was not to be performed until the person was cured; and it was intended as a declaration to the people, that, God having healed him of a disease which no human means could remove, he might with safety be restored to society, and to the privileges of which he had been deprived. David, polluted with the crimes of adultery and murder, regarded himself as a man affected with the dreadful disease of leprosy, and he prays that God would sprinkle him with hyssop, as the leper was sprinkled, using this figurative language to express his ardent desires to obtain forgiveness and cleansing by the application of the blood of Christ, and that God would show to the people that he had pardoned his sin, restored him to favor, and purified his soul.
(267) David felt that he was stained, as it were, by the blood of Uriah, and therefore he prays, “Wash me.” The word כבסנ, cabbeseni, wash me, is from כבס, cabas, to tread, to trample with the feet; and hence it signifies to wash, to cleanse, for example, garments, by treading them in a trough, etc. It differs from רחף, rachats, to lave or wash the body, as the Greek word πλύνειν, to cleanse soiled garments, differs from λούειν, to wash the body See Gesenius Lexicon. These two words, כבס, cabas, and רחף, rachats, which thus express different kinds of washing, observes Bishop Mant, “are always used in the Hebrew language with the strictest propriety: the one to signify that kind of washing which pervades the substance of the thing washed, and cleanses it thoroughly; and the other to express that kind of washing which only cleanses the surface of a substance, which the water cannot penetrate. The former is applied to the washing of clothes; the latter is used for washing some part of the body. By a beautiful and strong metaphor, David uses the former word in this and the second verse: ‘ Wash me thoroughly from mine iniquity, and cleanse me from my sin.’ ‘ Wash me, and I shall be whiter than snow.’ So in Jer 4:14, the same word is applied to the heart. There is a similar distinction in the Greek language, which the LXX. constantly observe in their rendering of the Hebrew words above alluded to.”
Fuente: Calvin’s Complete Commentary
(7) Hyssop.The mention of this connects this verse with the priestly ordinances concerning leprosy and contact with a dead body (Leviticus 14; Numbers 19); but generally it is a repetition of the former prayer to have the breach made in the covenant – relationship healed. (Comp. Isa. 1:18.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Purge me with hyssop The allusion is to the purification from death-corruption, as recorded Numbers 19; Num 31:19, the substance and ritualistic form of which were the strongest and most imposing known to the Mosaic law. Both the sprinkling and washing are referred to: “ Sprinkle me with hyssop; wash me,” etc. See Num 19:19. The pollution by the touch of a dead body was considered as the infection of death, and the purifying element, which must be correspondingly strong, was the essence of the blood and flesh of the “red heifer,” with the alkali from the ashes of the “cedar wood” mixed with living water, partaking at once of the nature of a sin offering and a holocaust, or burnt offering; that is, of an expiation, and a complete surrender to God. The idea of purification from the corruption of in-reigning death as the penalty of sin, was fundamental to the institution.
Whiter than snow Compare Isa 1:18
Fuente: Whedon’s Commentary on the Old and New Testaments
His Prayer For Forgiveness And For The Removal Of His Sins ( Psa 51:7-9 ).
David now turns to the question of how his sins can be removed from him. He recognises that outward ritual would be irrelevant (‘you do not desire sacrifice, or else I would give it’ – Psa 51:16). There was no prescription for murder and adultery within the cult. That only knew of execution as the way of dealing with them. What David required was the activity of God Himself in removing his sin.
Psa 51:7-9
‘Purify me with hyssop, and I will be clean,
Launder me, and I will be whiter than snow.
Make me to hear joy and gladness,
That the bones which you have broken may rejoice.
Hide your face from my sins,
And blot out all my iniquities.
‘Purify me with hyssop, and I shall be clean.’ David uses the language of the cult when he refers to being ‘purified with hyssop’. Hyssop was a common plant that grew on walls and was used as a means of sprinkling water and blood in the cult (see Exo 12:22; Lev 14:4 ff.; Num 19:6 ff., Num 19:18 ff.). David, in effect, is calling on God to do the same for him. Let Him, as it were, acting as his priest, purify him through the blood of sprinkling (compare 1Pe 1:2). In mind may have been the water of purification, water containing sacrificial ashes (Num 19:18). But David is probably rising above the cult to the activity of God Himself (compare Psa 51:16). He knew that there was no cosy way out for what he had done. He had sinned ‘with a high hand’. All depended on God to act. His sins were such that only the direct action of God could deal with them. It was an unconscious prophecy that one day God would provide a means of cleansing separate from the cult.
‘Launder me, and I shall be whiter than snow.’ That this goes far beyond the cult comes out in the description. He wants God to act directly in laundering him. He wants his heart laundering. And he wants to be ‘whiter than snow’. A similar picture is used in Isa 1:16-18, ‘bathe yourselves, make yourselves clean, put away the evil of your doings from before My eyes, cease to do evil, learn to do well — though your sins be as scarlet they will be as white as snow.’ The difference lies in the fact that in Isaiah it was people who had to do it by changing the course of their lives, whilst here David recognises that for him only God can do it. But even in Isaiah there is no reference to the cult, for he has previously dismissed the cult as achieving nothing (Isa 1:11-15), and in doing so he has ignored cult washing of clothes and cleansing altogether. Thus they do not appear to have been in Isaiah’s mind. The same is probably true of David here. He is thinking of the launderer as providing his metaphor, not the cult. But he certainly wants the evil of his doings to be put away from before God’s eyes (Psa 51:4 b, 9), which he recognises can only be achieved by God’s activity.
‘Make me to hear joy and gladness, that the bones which you have broken may rejoice.’ Having been faced up to his sins David became aware that something of the joy and gladness that he had once known had been lost. Outwardly his religious life continued the same, but he was aware that for some time the inward joy and gladness had been missing (it could hardly have been otherwise). And that had been accentuated once he was faced up with his guilt. So now, in his hope of forgiveness and cleansing, and of the renewing of his spiritual life (Psa 51:10), he prays that his former joy in God might be restored (compare Psa 51:12). He wants to hear his inner self rejoicing in God. The breaking of the bones is not literal. The bones were seen as representing the man within. And that man within had been broken. It had been crushed and had lost the joy of God’s presence. He wanted to be restored to God’s favour. Paradoxically, as he will point out later, the remedy for his broken bones is a broken heart (Psa 51:17).
‘Hide your face from my sins, and blot out all my iniquities.’ He asks God to hide away His face from his sins, in other words not to look on them, to treat them as something that does not come before His gaze. We can compare the words of Hezekiah, ‘you have cast all my sins behind your back’ (Isa 38:17). Indeed, he wants them ‘blotted out’ (compare Psa 51:1; Isa 43:25; Isa 44:22), in the same way as He had blotted out Amalek from men’s memory (Exo 17:14; Deu 25:19), had blotted man out at the Flood (Gen 6:7; Gen 7:4; Gen 7:23), and would blot out sinners from His book (Exo 32:33; Deu 9:14; Deu 29:20), from the book of the living (Psa 69:28). He wanted his sins to be no more.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 51:7. Purge me with hyssop techatteeni: properly, expiate my sin, with hyssop. The Psalmist alludes to the purification from the leprosy; Lev 14:52 or from the touch of a dead body; Num 19:19 both which were to be done by the sprinkling of water and other things with hyssop. The Psalmist well knew that his sins were too great to be expiated by any legal purifications, and therefore prays that God would himself expiate and restore him through the great Sacrifice; i.e. make him as free from those criminal propensities to sin, and from all the bad effects of his aggravated crimes, as if he had been purified from a leprosy by the water of cleansing, sprinkled on him by a branch of hyssop, and that he might be, if possible, clearer from all the defilement and guilt of sin than the new fallen snow, through the Blood of the great Atonement. I think both these senses are included in the expiation which the Psalmist prays for; as the person whose leprosy was expiated was wholly cured of his disease, and freed from all the incapacities attending it.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 589
THE MEANS OF DELIVERANCE FROM SPIRITUAL LEPROSY
Psa 51:7. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
EVERY part of Gods word is profitable for our instruction in righteousness; but, in the Psalms, religion is exemplified, and, as it were, embodied. The workings of genuine repentance are admirably delineated in that before us. David traces his iniquities to their proper source, his original corruption. He acknowledges the necessity of a thorough renovation of soul: and, in legal terms, but of evangelical import, he implores forgiveness.
The expressions in the text intimate to us,
I.
The nature of sin
The generality of the world imagine sin to be a light and venial evil. Some indeed have learned to dread it as destructive of their eternal happiness; but very few have any idea of it as defiling and debasing the soul.
It is in this view, however, that we are now called to consider it
[Sin has defiled every member of our body, and every faculty of our soul: hence St. Paul speaks of it as filthiness both of the flesh and spirit [Note: 2Co 7:1.]. What uncircumcised ears [Note: Act 7:51.], what venomous tongues [Note: Jam 3:6.], what adulterous eyes [Note: 2Pe 2:14.], have the greater part of mankind [Note: See Rom 3:10-19.]! How are all their members used as instruments of unrighteousness [Note: Rom 6:13.]! What pride, and envy, what wrath, and malice, are harboured in the bosom ! How gladly would we cast off all allegiance to God, and be a god unto ourselves [Note: Psa 12:4.]! Thus, in fleshly lusts, we degrade ourselves almost to a level with the beasts [Note: 2Pe 2:22.]; and, in spiritual filthinesss, we too much resemble the fallen angels [Note: Joh 8:44.]. How different is this state from that in which we were first created [Note: Gen 1:27.]! Yet is the change effected solely by the agency of sin [Note: Rom 5:12.].]
In this view, more especially, is sin represented in the text
[The Psalmist evidently refers to the state of a leper, or a leprous house. No disorder was more lothesome than leprosy [Note: Lev 13:8.]. A person infected with it was driven from the society of his dearest relatives, and was necessitated to proclaim his uncleanness to all who approached him [Note: Lev 13:44-46.]. Nor could his disorder ever be cured by the art of man. If he were ever healed, it was by God alone, without the intervention of human means. Hence David, knowing the filthiness and incurableness of sin, cries to God.]
Similar representations also abound in every part of the sacred writings
[Our natural depravity is declared in expressions of the like import [Note: Job 15:14-16.] Our acquired corruptions are said to render us lothesome objects [Note: Pro 13:5.]. The very remains of sin in the holiest of men are also described in similar terms [Note: Rom 7:24. The allusion seems to be to a dead body, which was sometimes fastened to criminals, till they died in consequence of the stench arising from it. In such a light did St. Paul view the remains of sin which he felt within him.]: yea, the most eminent saints, in bewailing their sinfulness, have used the very same figure as David in the text [Note: Isa 6:5.]. Happy would it be for us, if we had these news of sin: we should soon put away our proud, self-exalting thoughts, and should adopt the confessions of holy Job [Note: Job 9:20-21; Job 9:30-31.].]
But, vile as sin is, it may be both forgiven and subdued
II.
The means of deliverance from it
It has been already observed, that David alludes to the case of a leper. This is manifest from the terms, wherein he implores deliverance. Under Jewish figures he sets forth the only means of salvation
[Certain means were prescribed by God for the purification of a leper [Note: Lev 14:2-7.]. When God had healed him, the priest was to take two clean birds, with cedar-wood, scarlet, and hyssop. Having killed one of the birds, the priest was to dip the hyssop and the live bird in the blood of the bird that had been slain: he was then to sprinkle the leper seven times, and to let loose the living bird. This ordinance typified the death of Christ, with his resurrection, and subsequent ascension into hearen with his own blood [Note: Heb 9:12.]. A similar ordinance is explained by the Apostle in this very manner [Note: Heb 9:13-14.], and the same effect is plainly ascribed to the things here typified [Note: Rom 4:25.]. It is therefore in reference to Christ that David says, Purge me with hyssop.
In the purification of a leprous house, water was used with the blood [Note: Lev 14:48-53.]. This further typified the renewing influences of the Spirit of Christ, and David seems to allude to it, when he adds, Wash me, &c. Nor is this by any means a forced or fanciful distinction. An inspired writer lays peculiar stress upon it [Note: 1Jn 5:6.], and every enlightened person sees as much need of Christs Spirit to wash him from the defilement of sin, as of his blood to purge him from its guilt.]
The efficacy ascribed to these means is not at all exaggerated-
[There is no sin whatever which the blood of Christ cannot cleanse. We cannot conceive more enormous transgressions than those of David, yet even he could say with confidence, Purge me, &c and I shall be clean. Purified in this way, his soul would become whiter than snow. This blessed truth is attested by the beloved Apostle [Note: 1Jn 1:7.], and it is urged by God himself as an inducement to repentance [Note: Isa 1:18.]. Our renewal indeed by the Holy Spirit is not perfect in this life, but it shall be continually progressive towards perfection [Note: 2Co 4:16.], and, when the leprous tabernacle shall be taken down, it shall be reared anew in consummate purity and beauty [Note: 2Co 5:1. Php 3:21.].]
Infer
1.
How mistaken are they, who seek salvation by any righteousness of their own!
[We can no more eradicate sin from our souls, than a leprosy from our bodies. No man ever more deeply bewailed his sin, or more thoroughly turned from it than David [Note: Psa 6:6; Psa 38:4-6.], yet he did not say, Purge me with my tears, my repentances, or my duties, but, purge me with hyssop, and I shall be clean: he would make mention of no righteousness but that of Christ [Note: Psa 71:15-16.]; nor would St. Paul himself trust for a moment in any other [Note: Php 3:9.]. Shall we then boast as if we were more penitent than David, more zealous than Paul? Let us rather humble ourselves in the language of Job [Note: Job 9:15 and xl. 4.], and determine to glory in nothing but the cross of Christ [Note: Gal 6:14.].]
2.
What encouragement is here afforded to mourning penitents!
[If David did not despair of merey, who else can have cause to do so? If the blood of Christ could so purge him, why may it not us also? If it had such efficacy a thousand years before it was shed, surely it will not be less efficacious now it has been poured forth. But it is not the mere shedding of Christs blood that will profit us. We must, by faith, apply it to our own souls. Let us then go to the blood of sprinkling which speaketh such good things to us [Note: Heb 12:24.]; let us cry with earnest and repeated entreaties, Purge me, wash me.! thus shall our polluted souls be whiter than snow itself, and ere long we shall join, in that general chorus [Note: Rev 1:5-6.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Psa 51:7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
Ver. 7. Purge me with hyssop, and I shall be clean ] Sprinkle me with the blood of Christ by the hyssop bunch of faith, not only taking away thereby the sting and stink of sin, but conferring upon me the sweet savour of Christ’s righteousness imputed unto me. See Heb 9:13-14 ; Heb 9:19 , where he calleth it hyssop; of which see Dioscorides, lib. 3, chap. xxvi., xxviii. David multiplieth his suit for pardon, not only in plain terms, but by many metaphors.
Wash me, and I shall be whiter than snow Purge me = Thou wilt sin-cleanse me, or un-sin me: i.e. expiate by the blood of a sin offering.
hyssop. Put by Figure of speech Metonymy (of Cause), for the atoning blood sprinkled by it. Compare Num 14:18; Num 19:6, Num 19:18.
Hyssop
Hyssop was the little shrub 1Ki 4:33 with which the blood and water of purification were applied.; Lev 14:1-7; Num 19:1-19. Cleansing in Scripture is twofold:
(1) Of a sinner from the guilt of sin; the blood (“hyssop”) aspect;
(2) of a saint from the defilement of sin–the water (“wash me”) aspect;
(3) Under grace the sinner is purged by blood when he believes Mat 26:28; Heb 1:3; Heb 9:12; Heb 10:14. Both aspects of cleansing, by blood and by water, are brought out in; Joh 13:10; Eph 5:25; Eph 5:26.
“He that is bathed needeth not save to wash his feet”; “Christ loved the church and gave Himself for it redemption by “blood, “hyssop,” the “bath”] that He might sanctify and cleanse “it with the washing by the word”: answering to the “wash me” of Psa 51:7.
Purge: Lev 14:4-7, Lev 14:49-52, Num 19:18-20, Heb 9:19
and: Heb 9:13, Heb 9:14, 1Jo 1:7, Rev 1:5
whiter: Isa 1:18, Eph 5:26, Eph 5:27, Rev 7:13, Rev 7:14
Reciprocal: Gen 35:2 – clean Exo 12:22 – a bunch Exo 40:31 – washed Lev 8:6 – washed Lev 11:25 – and be unclean Lev 14:7 – seven times Lev 15:5 – General Lev 16:30 – General Num 8:7 – water Num 19:6 – General Num 19:12 – He shall purify Deu 21:6 – wash their hands Deu 23:11 – wash himself 1Ki 4:33 – the hyssop 2Ki 5:13 – Wash 2Ch 35:6 – sanctify Psa 39:8 – Deliver Psa 51:2 – Wash Psa 65:3 – transgressions Psa 68:14 – as snow Pro 30:12 – not Lam 4:7 – purer Eze 16:9 – washed Eze 36:25 – will I Dan 12:10 – shall be Zec 13:1 – a fountain Mar 9:3 – exceeding Joh 13:9 – not Joh 15:2 – and Joh 19:29 – hyssop Joh 19:34 – came 1Co 6:11 – but ye are washed Col 1:22 – in his Jam 4:8 – purify
Psa 51:7. Purge me with hyssop Or, as with hyssop; the note of similitude being frequently understood. As lepers, and other unclean persons, are by thy appointment purified by the use of hyssop and other things, Lev 14:6; Num 19:6; so do thou cleanse me, a most leprous and polluted creature, by thy grace, and by the virtue of that blood of Christ, which is signified by those ceremonial usages. The word
, techatteeni, here rendered purge me, properly means, expiate my sin. The psalmist well knew that his sins were too great to be expiated by any legal purifications, and therefore prays that God would himself expiate them, and restore him; that is, not only remove their guilt, but make him as free from those criminal propensities to sin, and from all the bad effects of his aggravated crimes, as though he had been purified from a leprosy, by the water of cleansing, sprinkled on him by a branch of hyssop; and that he might be, if possible, clearer from all the defilement and guilt of sin than the new fallen snow. I think both these senses are included in the expiation which the psalmist prays for; as the person whose leprosy was expiated was wholly cured of his disease, and freed from all the incapacities attending it. Dodd.
3. Petition for restoration 51:7-12
David’s prayer for restoration included requests for God’s forgiveness (Psa 51:7; Psa 51:9), a renewal of his joy (Psa 51:8), and a heart of wisdom and full restoration to divine favor (Psa 51:10-12).
Again David pleaded for purification and cleansing (Psa 51:1-2). In Israel, the priest sprinkled animal blood on the altar with a hyssop branch. This ritual symbolized cleansing by sacrificial death (cf. Heb 9:22). If God would wash David morally, he would be thoroughly clean.
"Cleansing in Scripture is twofold: (1) of a sinner from the guilt of sin-the blood (hyssop) aspect; and (2) of a saint from the defilement of sin-the water (wash) aspect. Under grace the sinner is purged by blood when he believes (Mat 26:28; Heb 1:3; Heb 9:12; Heb 10:14). Both aspects of cleansing, by blood and by water, are brought out in Joh 13:10; Eph 5:25-26 . . ." [Note: The New Scofield . . ., pp. 624-25.]
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)