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.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
See who this is: David as one man was seeming to implore; see ye here our image and the type of the Church.
"Deal kindly, O Lord, in Your good will with Sion" [Psalm 51:18]. With this Sion deal kindly. What is Sion? A city holy. What is a city holy? That which cannot be hidden, being upon a mountain established. Sion in prospect, because it has prospect of something which it hopes for. For Sion is interpreted "prospect," and Jerusalem, "vision of peace." You perceive then yourselves to be in Sion and in Jerusalem, if being sure ye look for hope that is to be, and if you have peace with God. "And be the walls of Jerusalem built." "Deal kindly, O Lord, in Your good will with Sion, and be the walls of Jerusalem built." For not to herself let Sion ascribe her merits: do Thou with her deal kindly, "Be the walls of Jerusalem built:" be the battlements of our immortality laid, in faith and hope and charity.
Continue studying Psalms 51:18 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Psalms 51:18 marks a pivotal transition in David's profound prayer of repentance, shifting from his deeply personal confession and plea for individual cleansing to an expansive, communal intercession for the flourishing and security of God's people and the holy city of Jerusalem. Recognizing the corporate implications of his own sin, David appeals to God's inherent goodness and benevolent will, asking for divine favor and the restoration of strength and integrity to Zion, thereby demonstrating that true spiritual renewal extends beyond the individual to embrace the well-being and protection of the entire community of faith.
Context
Literary Context
This verse serves as a crucial hinge, concluding the primary body of Psalm 51, a quintessential penitential psalm traditionally attributed to David following his grievous sin with Bathsheba and Uriah, as indicated by its superscription. The preceding verses Psalms 51:1-17 are an intensely personal outpouring of confession, a desperate cry for mercy, a longing for spiritual purification, and a fervent desire for restored fellowship with God. David acknowledges the profound depth of his sin, the righteousness of God's judgment, and his own desperate need for a new heart and steadfast spirit. However, Psalms 51:18-19 represent a significant and deliberate shift from the individual to the communal. Having sought and expressed confidence in his personal restoration, David's heart expands to encompass the well-being of God's covenant people and the city of Jerusalem. This transition underscores the theological truth that genuine repentance, while deeply personal, invariably leads to a broader concern for God's kingdom and its corporate health, highlighting the interconnectedness of individual piety and communal flourishing within the covenant relationship.
Historical & Cultural Context
The historical backdrop for Psalm 51 is David's profound moral failure involving Bathsheba and the murder of Uriah, meticulously recounted in 2 Samuel 11-12. In ancient Israel, the king was not merely a political leader but also the representative head of the nation, a mediator between God and His people. Consequently, the king's actions, particularly his sins, were believed to have far-reaching consequences for the entire community, potentially inviting divine judgment, weakening the nation's standing, or even affecting its physical security. Jerusalem, frequently referred to as Zion, was more than just a city; it was the divinely chosen dwelling place of God, the site of the Ark of the Covenant (and later the Temple), and the political and spiritual capital of Israel. Its walls were indispensable for defense, symbolizing the city's security, strength, and the very integrity of its inhabitants. A plea to "build thou the walls of Jerusalem" in this context likely implies a perceived weakening of its defenses, not necessarily in a literal, physical sense due to external threats (though possible), but more profoundly, in a spiritual sense due to the king's sin and its potential impact on God's favor and protection over the nation. David's prayer thus reflects a deep understanding of corporate solidarity and the urgent need for God's protective and restorative hand upon His chosen city and people.
Key Themes
Psalms 51:18 significantly contributes to several profound themes within the psalm and the broader biblical narrative. Firstly, it highlights the theme of Divine Favor and Benevolence, expressing a fervent desire for God's "good pleasure" to be poured out upon Zion. This emphasizes God's gracious disposition to bless His people, a blessing rooted not in their merit but in His sovereign will and unwavering covenant faithfulness. Secondly, the verse powerfully underscores the theme of Restoration and Protection. The plea to "build thou the walls of Jerusalem" functions as a potent metaphor for God's active work in re-establishing security, strength, and prosperity, both physically and spiritually. It acknowledges that true and lasting restoration emanates from God alone. Lastly, and perhaps most profoundly, the verse introduces the theme of Corporate Concern and Solidarity. David's prayer transcends his individual repentance, demonstrating that genuine spiritual renewal inevitably leads to a deep, selfless concern for the entire community of faith. His personal brokenness and subsequent restoration compel him to desire the flourishing of God's people and His kingdom, echoing the sentiments found in Psalms 122:6, which exhorts believers to "Pray for the peace of Jerusalem." This demonstrates that individual spiritual health is inextricably linked with the health and well-being of the collective body of God's people.
Exposition and Analysis
Key Word Analysis
This primitive root signifies to be or to make well, encompassing concepts of soundness, beauty, happiness, success, and righteousness. In this context, David is pleading for God to "do good," meaning to act beneficently, to make things well, and to bring about flourishing for Zion. It points to God's active, positive intervention.
This term denotes delight, favor, acceptance, or benevolent will. It describes God's gracious disposition and His inherent desire to act beneficently. David appeals to God's own willingness to bless and show favor, emphasizing that God's actions are motivated by His character and covenant love, not by human deserving or performance.
A primitive root meaning to build, literally and figuratively. It encompasses the acts of constructing, repairing, setting up, and even obtaining children (as in building a family). Here, it refers to God's divine act of establishing, strengthening, and restoring the city and, by extension, the community of Jerusalem.
This feminine active participle refers to a wall of protection. In a literal sense, it denotes the defensive structures of a city. Poetically and prophetically, "walls" symbolize security, strength, defense, and the integrity of a community. To "build the walls" implies restoration from a state of vulnerability or decay, signifying a re-establishment of defense, order, and flourishing.
Verse Breakdown
"Do good in thy good pleasure unto Zion"
This opening clause is a fervent and direct petition for God's active benevolence and favor to be specifically directed towards His holy city and people. The imperative "Do good" (from yâṭab) is a bold plea for God to intervene positively. The crucial phrase "in thy good pleasure" (from râtsôwn) underscores that this requested good is rooted entirely in God's gracious disposition, His sovereign will, and His delight in blessing His chosen ones, rather than in any merit of Israel. David asks God to manifest His inherent kindness and benevolent will, restoring their well-being and prosperity.
"build thou the walls of Jerusalem"
This second clause is a specific, concrete request for restoration, security, and fortification. The imperative "build thou" (from bânâh) calls for divine construction or reconstruction. While it could have a literal dimension if Jerusalem's physical defenses were truly weakened, it primarily functions as a powerful metaphor. "The walls of Jerusalem" (from chôwmâh) symbolize the city's strength, integrity, and protection from external threats and internal decay. David is praying for God to actively re-establish the spiritual and physical security of His capital, ensuring its flourishing and resilience as the center of His kingdom and the dwelling place of His presence.
Literary Devices
Psalms 51:18 employs several significant literary devices that enrich its meaning and impact. Metonymy is clearly evident in the use of "Zion" and "Jerusalem." These terms do not merely refer to the physical city but stand in for the entire community of God's people, the nation of Israel, and the spiritual reality of God's covenant kingdom on earth. The city represents the people and their relationship with God. Symbolism is powerfully at play with "the walls of Jerusalem." Walls are not merely physical barriers; they are potent symbols of security, strength, defense, and the overall integrity and well-being of a community. Their building signifies restoration, protection, and flourishing after a period of vulnerability or decline. The verse also demonstrates a profound Shift in Perspective, moving from the intensely individual focus of the preceding verses, where David pours out his personal sin and repentance, to a corporate, communal concern. This shift highlights David's understanding that his personal sin had national implications and that true, holistic restoration involves God's blessing upon the entire community, demonstrating a comprehensive view of repentance and divine favor.
Theological and Thematic Connections
Psalms 51:18 profoundly connects to the biblical themes of corporate solidarity, divine covenant faithfulness, and the holistic nature of true repentance. It teaches us that individual spiritual health is inextricably linked with the well-being and flourishing of the community of faith. David's heartfelt plea for Zion's restoration underscores God's enduring commitment to His covenant people and His chosen city, even in the face of human sin and its devastating consequences. It reveals that God's "good pleasure" is fundamentally to bless, protect, and build up His kingdom, and our prayers should align with this divine purpose. This verse serves as a powerful reminder that while sin has deeply personal consequences, its ripple effects often extend to the community, necessitating a corporate dimension to repentance and a longing for God's restorative hand upon His people as a whole, demonstrating the interconnectedness of individual and communal destiny.
Reflection and Application
Psalms 51:18 invites believers today to expand their prayer horizons beyond purely personal needs to embrace the spiritual and physical well-being of their local churches, broader communities, and even nations. Just as David, as king, understood that his personal sin had profound implications for Jerusalem and the entire nation, we are called to recognize that our individual spiritual health, actions, and attitudes contribute to or detract from the collective strength and witness of the body of Christ. This verse prompts us to pray fervently for God's "good pleasure" to be poured out on our spiritual "Zion"—our churches and Christian communities—that they may be strengthened, protected, and built up against the myriad challenges and spiritual assaults of a fallen world. It reminds us that God delights in doing good for His people, and our prayers for communal flourishing are deeply aligned with His sovereign and benevolent will. Our personal journey of repentance, sanctification, and spiritual growth should naturally lead to a passionate desire for the flourishing of God's kingdom on earth, contributing to the establishment of righteousness, the advancement of His purposes, and the building up of His people in our world.
Questions for Reflection
FAQ
Why does David shift from personal to communal prayer in this verse?
David's shift from intensely personal confession to communal prayer in Psalms 51:18 is profoundly significant because it reflects a deep understanding of corporate solidarity, a foundational concept in ancient Israelite theology. As the anointed king, David was the representative head of the nation, and his actions, especially his grievous sin, were believed to have far-reaching implications, potentially affecting God's favor and protection upon the entire community. True repentance, for David, extended beyond individual cleansing and restoration to a selfless concern for the well-being of God's covenant people and His holy city, Jerusalem. This expansion of prayer demonstrates that genuine spiritual renewal leads to a broader, selfless concern for God's kingdom and its corporate health, acknowledging that individual and corporate destinies are often intertwined in God's covenant dealings. It shows that David's heart, though broken by personal sin, remained deeply committed to God's purposes for His people.
What do "the walls of Jerusalem" symbolize in this context?
While "the walls of Jerusalem" literally refer to the city's physical defenses, in Psalms 51:18, they primarily function as a powerful and multifaceted symbol. They represent the security, strength, integrity, and overall well-being of God's chosen city and, by extension, His people. To pray for God to "build thou the walls of Jerusalem" is a petition for divine restoration and protection from all forms of vulnerability—whether from external enemies, internal decay, or the spiritual consequences of sin that might weaken the community. It signifies a desire for God to actively re-establish the city's (and the nation's) spiritual and physical flourishing, ensuring its resilience and continued role as the center of God's presence among His people. This plea is for God's active hand in rebuilding, fortifying, and preserving His kingdom on earth.
Christ-Centered Fulfillment
Psalms 51:18, with its heartfelt plea for God to "build thou the walls of Jerusalem," finds its ultimate and glorious fulfillment in Jesus Christ and the establishment of His New Covenant people, the Church. While David prayed for the physical city and the nation of Israel, Christ is the true and eternal builder of the spiritual Jerusalem, His Church, against which "the gates of hell shall not prevail" (Matthew 16:18). He is the embodiment of God's "good pleasure" (Greek, eudokia), through whom God pours out His boundless favor and grace upon His elect people (Ephesians 1:5-6). The restoration David longed for, the re-establishment of security and strength for Zion, is fully and eternally realized in Christ, who is the foundational cornerstone of God's new temple, built not of physical stones but of living stones—believers united in Him (1 Peter 2:4-5; Ephesians 2:20-22). The earthly Jerusalem, with its vulnerable walls, was but a type and shadow of the heavenly Jerusalem, the New Jerusalem, which is the ultimate dwelling place of God's redeemed people, secured not by physical fortifications but by the glorious presence of God and the Lamb (Revelation 21:10-27). Thus, David's prayer for the flourishing and security of Zion is ultimately answered and perfected in the redemptive work of Christ, who builds His Church, secures His people, and reigns eternally as the King of a kingdom that will never be destroyed.