TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 51:14–19. His three-level outline is real structure in the source text, so it is rendered as structure.
I.David prays against the guilt of sin, and prays for the grace of God, enforcing both petitions from a plea taken from the glory of God, which he promises with thankfulness to show forth.
1.He prays against the guilt of sin, that he might be delivered from that, and promises that then he would praise God, Psa 51:14. The particular sin he prays against is blood-guiltiness, the sin he had now been guilty of, having slain Uriah with the sword of the children of Ammon. Hitherto perhaps he had stopped the mouth of conscience with that frivolous excuse, that he did not kill him himself; but now he was convinced that he was the murderer, and, hearing the blood cry to God for vengeance, he cries to God for mercy: "Deliver me from blood-guiltiness; let me not lie under the guilt of this kind which I have contracted, but let it be pardoned to me, and let me never be left to myself to contract the like guilt again." Note, It concerns us all to pray earnestly against the guilt of blood. In this prayer he eyes God as the God of salvation. Note, Those to whom God is the God of salvation he will deliver from guilt; for the salvation he is the God of is salvation from sin. We may therefore plead this with him, "Lord, thou art the God of my salvation, therefore deliver me from the dominion of sin." He promises that, if God would deliver him, his tongue should sing aloud of his righteousness; God should have the glory both of pardoning mercy and of preventing grace. God's righteousness is often put for his grace, especially in the great business of justification and sanctification. This he would comfort himself in and therefore sing of; and this he would endeavour both to acquaint and to affect others with; he would sing aloud of it. This all those should do that have had the benefit of it, and owe their all to it.
2.He prays for the grace of God and promises to improve that grace to his glory (Psa 51:15): "O Lord! open thou my lips, not only that I may teach and instruct sinners" (which the best preacher cannot do to any purpose unless God give him the opening of the mouth, and the tongue of the learned), "but that my mouth may show forth thy praise, not only that I may have abundant matter for praise, but a heart enlarged in praise." Guilt had closed his lips, had gone near to stop the mouth of prayer; he could not for shame, he could not for fear, come into the presence of that God whom he knew he had offended, much less speak to him; his heart condemned him, and therefore he had little confidence towards God. It cast a damp particularly upon his praises; when he had lost the joys of his salvation his harp was hung upon the willow-trees; therefore he prays, "Lord, open my life, put my heart in tune for praise again." To those that are tongue-tied by reason of guilt the assurance of the forgiveness of their sins says effectually, Ephphatha - Be opened; and, when the lips are opened, what should they speak but the praises of God, as Zacharias did? Luk 1:64.
II.David offers the sacrifice of a penitent contrite heart, as that which he knew God would be pleased with.
1.He knew well that the sacrificing of beasts was in itself of no account with God (Psa 51:16): Thou desirest not sacrifice (else would I give it with all my heart to obtain pardon and peace); thou delightest not in burnt-offering. Here see how glad David would have been to give thousands of rams to make atonement for sin. Those that are thoroughly convinced of their misery and danger by reason of sin would spare no cost to obtain the remission of it, Mic 6:6, Mic 6:7. But see how little God valued this. As trials of obedience, and types of Christ, he did indeed require sacrifices to be offered; but he had no delight in them for any intrinsic worth or value they had. Sacrifice and offering thou wouldst not. As they cannot make satisfaction for sin, so God cannot take any satisfaction in them, any otherwise than as the offering of them is expressive of love and duty to him.
2.He knew also how acceptable true repentance is to God (Psa 51:17): The sacrifices of God are a broken spirit. See here,
(1.)What the good work is that is wrought in every true penitent - a broken spirit, a broken and a contrite heart. It is a work wrought upon the heart; that is it that God looks at, and requires, in all religious exercises, particularly in the exercises of repentance. It is a sharp work wrought there, no less than the breaking of the heart; not in despair (as we say, when a man is undone, His heart is broken), but in necessary humiliation and sorrow for sin. It is a heart breaking with itself, and breaking from its sin; it is a heart pliable to the word of God, and patient under the rod of God, a heart subdued and brought into obedience; it is a heart that is tender, like Josiah's, and trembles at God's word. Oh that there were such a heart in us!
(2.)How graciously God is pleased to accept of this. It is the sacrifices of God, not one, but many; it is instead of all burnt-offering and sacrifice. The breaking of Christ's body for sin is the only sacrifice of atonement, for no sacrifice but that could take away sin; but the breaking of our hearts for sin is a sacrifice of acknowledgment, a sacrifice of God, for to him it is offered up; he requires it, he prepares it (he provides this lamb for a burnt-offering), and he will accept of it. That which pleased God was not the feeding of a beast, and making much of it, but killing it; so it is not the pampering of our flesh, but the mortifying of it, that God will accept. The sacrifice was bound, was bled, was burnt; so the penitent heart is bound by convictions, bleeds in contrition, and then burns in holy zeal against sin and for God. The sacrifice was offered upon the altar that sanctified the gift; so the broken heart is acceptable to God only through Jesus Christ; there is no true repentance without faith in him; and this is the sacrifice which he will not despise. Men despise that which is broken, but God will not. He despised the sacrifice of torn and broken beasts, but he will not despise that of a torn and broken heart. He will not overlook it; he will not refuse or reject it; though it make God no satisfaction for the wrong done him by sin, yet he does not despise it. The proud Pharisee despised the broken-hearted publican, and he thought very meanly of himself; but God did not despise him. More is implied than is expressed; the great God overlooks heaven and earth, to look with favour upon a broken and contrite heart, Isa 66:1, Isa 66:2; Isa 57:15.
III.David intercedes for Zion and Jerusalem, with an eye to the honour of God. See what a concern he had,
1.For the good of the church of God (Psa 51:18): Do good in thy good pleasure unto Zion, that is, (1.) "To all the particular worshippers in Zion, to all that love and fear thy name; keep them from falling into such wounding wasting sins as these of mine; defend and succour all that fear thy name." Those that have been in spiritual troubles themselves know how to pity and pray for those that are in like manner afflicted. Or, (2.) To the public interests of Israel. David was sensible of the wrong he had done to Judah and Jerusalem by his sin, how it had weakened the hands and saddened the hearts of good people, and opened the mouths of their adversaries; he was likewise afraid lest, he being a public person, his sin should bring judgments upon the city and kingdom, and therefore he prays to God to secure and advance those public interests which he had damaged and endangered. He prays that God would prevent those national judgments which his sin had deserved, that he would continue those blessings, and carry on that good work, which it had threatened to retard and put a stop to. He prays, not only that God would do good to Zion, as he did to other places, by his providence, but that he would do it in his good pleasure, with the peculiar favour he bore to that place which he had chosen to put his name there, that the walls of Jerusalem, which perhaps were now in the building, might be built up, and that good work finished. Note, [1.] When we have most business of our own, and of greatest importance at the throne of grace, yet then we must not forget to pray for the church of God; nay, or Master has taught us in our daily prayers to begin with that, Hallowed be thy name, Thy kingdom come. [2.] The consideration of the prejudice we have done to the public interests by our sins should engage us to do them all the service we can, particularly by our prayers.
2.For the honour of the churches of God, Psa 51:19. If God would show himself reconciled to him and his people, as he had prayed, then they should go on with the public services of his house,
(1.)Cheerfully to themselves. The sense of God's goodness to them would enlarge their hearts in all the instances and expressions of thankfulness and obedience. They will then come to his tabernacle with burnt-offerings, with whole burnt-offerings, which were intended purely for the glory of God, and they shall offer, not lambs and rams only, but bullocks, the costliest sacrifices, upon his altar.
(2.)Acceptably to God: "Thou shalt be pleased with them, that is, we shall have reason to hope so when we perceive the sin taken away which threatened to hinder thy acceptance." Note, It is a great comfort to a good man to think of the communion that is between God and his people in their public assemblies, how he is honoured by their humble attendance on him and they are happy in his gracious acceptance of it.
Historical interpretation
Three Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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To us, then, He declares, "A sacrifice [pleasing] to God is a broken spirit; a smell of sweet savour to the Lord is a heart that glorifieth Him that made it." We ought therefore, brethren, carefully to inquire concerning our salvation, lest the wicked one, having made his entrance by deceit, should hurl us forth from our [true] life.
I have not yet alluded to the true and first wisdom, for which our wonderful husbandman and shepherd is conspicuous. The first wisdom is a life worthy of praise, in which a person keeps himself pure for God or is purified for him who is all-pure and all-luminous. God demands of us, as his only sacrifice, purification—that is, a contrite heart, the sacrifice of praise, a new creation in Christ, the new man, and the like, as the Scripture loves to call it.
Other things too must be added to humbleness of mind if it is such as the blessed David knew, when he said, “A broken and a contrite heart God will not despise.” For that which is broken does not rise up, does not strike, but is ready to be ill-treated and itself does not rise up. Such is contrition of heart: though it is insulted, though it is enticed by evil, it is quiet and is not eager for vengeance.
But how shall a person find grace with God? How else, except by lowliness of mind? For “God,” James says, “resists the proud but gives grace to the humble”; and “the sacrifice of God is a broken spirit, and a heart that is brought low God will not despise.” For if humility is so lovely to human beings, it is much more so with God. Thus both the Gentiles found grace and the Jews did not fall from grace in any other way, “for they were not subject to the righteousness of God.” The lowly person of whom I am speaking is pleasing and delightful to all people, and dwells in continual peace and has in him no ground for contentions. For even if you insult him, even if you abuse him, whatever you say, he will be silent and will bear it meekly; he will have so great a peace toward all people that one cannot even describe it. Yes, and with God also. For the commandments of God are to be at peace with human beings: and thus our whole life is made prosperous, through peace one with another.
"O Lord, my lips You shall open, and my mouth shall tell of Your praise" [Psalm 51:15]. "Your praise," because I have been created: "Your praise," because sinning I have not been forsaken: "Your praise," because I have been admonished to confess: "Your praise," because in order that I might be secured I have been cleansed.
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Summary
Psalms 51:15 is a fervent plea from King David, uttered from the depths of his penitence after his egregious sins with Bathsheba and Uriah. It expresses a profound desire for divine intervention to restore his spiritual capacity for genuine worship. David recognizes that his lips, once stained by sin and silenced by guilt, cannot offer true praise without God's gracious act of "opening" them, signifying a spiritual liberation that enables his mouth to joyfully proclaim God's praise and redemptive power.
Context
Literary Context
This verse is deeply embedded within Psalm 51, widely regarded as the quintessential biblical psalm of repentance. It follows David's earnest pleas for spiritual cleansing and the renewal of a right spirit and steadfast heart, as expressed in earlier verses like his cry for purification in Psalms 51:7 and his prayer for a clean heart in Psalms 51:10. Having confessed his profound guilt and experienced the crushing weight of God's displeasure, David transitions from a focus on internal purification to the outward expression of a restored relationship. The psalm's progression from confession and a longing for inner transformation to a desire for renewed public worship and testimony—culminating in a prayer for the restoration of Jerusalem and its sacrifices—indicates a holistic understanding of repentance and restoration that encompasses both personal and communal dimensions.
Historical & Cultural Context
The traditional superscription attributes Psalm 51 to David immediately following the prophet Nathan's confrontation regarding his adultery with Bathsheba and the murder of her husband, Uriah the Hittite. These events are meticulously detailed in 2 Samuel 11 and Nathan's subsequent rebuke in 2 Samuel 12. In ancient Israelite culture, sin, particularly by a king, carried immense public ramifications, affecting not only the individual but also the entire covenant community. Guilt could lead to a profound sense of separation from God and an inability to participate authentically in communal worship. David's prayer reflects a deep understanding of the covenant relationship, where sin breaks fellowship and silences the voice of praise. His plea for God to "open" his lips underscores the cultural understanding that true worship was not merely ritualistic but flowed from a heart in right standing with God, a standing that only divine grace and forgiveness could restore.
Key Themes
Psalms 51:15 encapsulates several pivotal themes prevalent in the psalm and broader biblical theology. Firstly, it highlights the divine enablement of worship: true praise is not a human achievement but a divine gift, flowing from a heart renewed and empowered by God. David acknowledges his spiritual inability to praise genuinely without God's direct intervention. Secondly, it speaks to the restoration of spiritual vitality: sin stifles spiritual expression and fellowship, and David yearns for the renewed capacity to declare God's goodness, a clear sign of his spiritual life being rekindled. This restoration is not solely for personal relief but fundamentally for the purpose of glorifying God. Forgiveness is not an end in itself but a means to restore the worshiper to their intended purpose: to "shew forth thy praise," thereby testifying to God's boundless mercy and transforming power. This aligns seamlessly with the broader biblical emphasis that salvation leads to a life of worship and witness, as powerfully articulated in passages like 1 Peter 2:9.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to open wide," "to loosen," or "to set free," applicable literally or figuratively. In this context, it implies a spiritual blockage or constraint on David's lips, not a physical inability to speak. His overwhelming guilt and estrangement from God have effectively silenced his capacity for genuine, heartfelt praise. The plea for God to "open" his lips is thus a request for divine intervention to remove this spiritual impediment, to liberate his tongue for its divinely intended purpose of worship. It profoundly underscores that true worship is not forced or mechanical but flows spontaneously from a heart freed by divine grace.
This term primarily refers to the physical "lip" as a natural boundary, but by strong implication, it denotes "language" or "speech." In Psalms 51:15, "lips" functions as a metonymy for David's entire capacity for vocal expression, particularly in worship. His lips, which might have been used for sinful speech or were now sealed by the weight of his transgression, represent his silenced spiritual voice. The request to open them is a desire for the restoration of his ability to articulate praise, to speak words of adoration that are acceptable to God.
This primitive root means "to front," "to stand boldly out opposite," and by strong implication, "to manifest" or "to announce" (always by word of mouth to one present). It conveys the idea of declaring, proclaiming, or making known in an outward, public, and emphatic manner. David is not merely seeking to feel praise internally but to articulate it, to make God's praise manifest to others. This implies a desire for his restored life to be a public testimony to God's forgiveness and redemptive power, a witness to others of God's boundless mercy and faithfulness. It signifies a movement beyond private devotion to public proclamation.
Verse Breakdown
"O Lord, open thou my lips"
This clause is a direct, earnest, and deeply personal plea to God. The vocative "O Lord" (ʼĂdônây, H136) emphasizes God's sovereign authority, His unique power, and His ability to act decisively in David's spiritual condition. David recognizes his own spiritual impotence; his lips, which should have been instruments of praise, are now rendered incapable of offering true, heartfelt worship due to the burden of his sin. The request to "open" them signifies a desire for spiritual liberation, for God to remove the impediment of sin that has stifled his worship and silenced his voice. It is a profound prayer for divine enablement, acknowledging that genuine praise is not a human effort but a gracious gift from God, flowing solely from a renewed and unburdened heart.
"and my mouth shall shew forth thy praise"
This second clause expresses the intended outcome and ultimate purpose of the divine intervention requested in the first. Once God has graciously "opened" David's lips, his mouth will naturally, joyfully, and unreservedly "shew forth" or proclaim God's praise. This is not a conditional statement ("if You open, then I will praise") but a confident declaration of the inevitable and overflowing result of God's restorative grace. A heart cleansed, forgiven, and liberated by God's mercy cannot but overflow with adoration and public testimony to His goodness, faithfulness, and redemptive power. It powerfully highlights that the ultimate purpose of forgiveness and spiritual restoration is to enable the believer to glorify God through a life of worship and witness.
Literary Devices
Psalms 51:15 masterfully employs several potent literary devices to convey its profound spiritual message. The most prominent device is Metonymy, where "lips" and "mouth" serve as stand-ins for David's entire capacity for vocal expression and, by extension, his ability to worship and bear witness. David is not merely requesting a physical opening, but a spiritual unburdening that enables authentic praise. This is further enhanced by Personification, as the "mouth" is depicted as actively "showing forth" or proclaiming praise, attributing agency to what is typically an instrument. The phrase "open thou my lips" also functions as a powerful Metaphor for spiritual liberation and divine enablement; it is not a literal physical opening but a divine act that removes the spiritual blockage caused by sin, allowing the free flow of authentic worship. The overall structure of the verse presents a clear Cause and Effect relationship: God's divine action ("open thou my lips") directly leads to the worshiper's joyous and inevitable response ("my mouth shall shew forth thy praise"), emphasizing God's initiative in enabling and empowering human worship.
Theological and Thematic Connections
This verse profoundly connects the act of repentance and divine forgiveness with the purpose of worship and witness. It reveals that true praise is not merely an emotional outburst or a ritualistic duty but the natural, spontaneous overflow of a heart reconciled to God. Sin silences, isolates, and stifles spiritual expression, but God's grace liberates the voice of adoration. Theologically, it underscores God's active and indispensable role in enabling human worship; we cannot truly praise Him in our own strength, especially when burdened by unconfessed sin. Our ability to declare His goodness, mercy, and faithfulness is a direct result of His cleansing and restorative work. This concept resonates throughout scripture, emphasizing that a life transformed by God's grace inevitably leads to a life of worship and witness, demonstrating His power and mercy to the world.
Reflection and Application
Psalms 51:15 offers a timeless and deeply resonant model for believers grappling with the aftermath of sin, spiritual dryness, or a sense of estrangement from God. It powerfully reminds us that our capacity for genuine, heartfelt worship is inextricably intertwined with the state of our hearts and the health of our relationship with God. When we allow sin to linger unconfessed, it not only grieves the Holy Spirit but also effectively "closes" our spiritual lips, making authentic praise feel distant, forced, or even impossible. David's humble plea encourages us to acknowledge our spiritual impotence in such moments and to humbly ask God to intervene, to "open" our lips by His sovereign grace, cleansing us and restoring our fellowship with Him. The ultimate goal of this restoration is not merely personal peace or relief from guilt, but the renewed ability to "shew forth His praise," making our lives a vibrant, living testimony to His forgiveness, boundless mercy, and transformative power. This verse challenges us to honestly consider if our lives are truly proclaiming God's praise, and if not, to diligently seek the divine cleansing and enablement that makes such authentic proclamation possible and overflowing.
Questions for Reflection
FAQ
Why does David need God to "open" his lips?
David's need for God to "open" his lips is not a physical request but a profound spiritual one. After his grievous sins of adultery and murder, David experienced deep guilt, shame, and a profound sense of estrangement from God. This spiritual burden had effectively "silenced" his capacity for genuine, heartfelt praise. His lips, which should have been instruments of worship and testimony, were rendered incapable of offering acceptable praise due to his unconfessed sin and broken fellowship with God. Therefore, "opening his lips" signifies a divine act of cleansing, forgiveness, and spiritual liberation, allowing the flow of authentic worship from a renewed heart. It acknowledges that true worship is not a human effort or a mere ritual, but a divine enablement, flowing from a reconciled relationship with God, as beautifully illustrated in David's own experience of confession and forgiveness in Psalms 32:3-5.
What does "my mouth shall shew forth thy praise" imply about the nature of worship?
This phrase implies that true worship is not merely an internal feeling, a private devotion, or a silent contemplation; it is inherently meant to be outwardly expressed, declared, and proclaimed. The Hebrew verb "shew forth" (נגד, nâgad) means to declare, proclaim, or make known publicly and emphatically. Once God has removed the impediment of sin and restored David's spiritual vitality and fellowship, his natural and inevitable response is to publicly declare God's goodness, mercy, and faithfulness. This highlights that worship is inherently testimonial and evangelistic. A heart transformed and liberated by divine grace cannot help but overflow with praise, becoming a living witness to God's redemptive power and character. It signifies that the purpose of forgiveness and restoration is not just personal relief but also the restoration of one's capacity to glorify God and share His marvelous works with others, echoing the biblical call to be a "light to the nations" as seen in Isaiah 49:6.
Christ-Centered Fulfillment
Psalms 51:15 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. David's desperate plea for God to "open" his lips, recognizing his inherent inability to offer acceptable praise due to the pervasive nature of sin, powerfully foreshadows the radical spiritual liberation made possible only through Christ's atoning sacrifice. Under the Old Covenant, animal sacrifices provided a temporary covering for sin, but true and lasting cleansing, which enables unhindered access to God and genuine, Spirit-empowered praise, was fully achieved through the perfect, once-for-all sacrifice of Jesus, the Lamb of God. Through His triumphant death and glorious resurrection, Christ has decisively broken the power of sin that silences, separates, and condemns us, thereby opening a "new and living way" into the holiest presence of God (Hebrews 10:19-22). Now, through saving faith in Him, believers are not merely forgiven but are cleansed, indwelt by the Holy Spirit, and spiritually empowered to offer a "sacrifice of praise" that is truly acceptable and pleasing to God (Hebrews 13:15 and 1 Peter 2:5). Our lips are opened, not by our own merit or strenuous effort, but by the finished, redemptive work of Christ, enabling us to boldly "shew forth His praise" and declare the marvelous light into which we have been called (1 Peter 2:9). In Christ, the heartfelt prayer of Psalms 51:15 is not just answered, but eternally fulfilled for all who believe.