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.
"Then You shall accept the sacrifice of righteousness" [Psalm 51:19]. But now sacrifice for iniquity, to wit, a spirit troubled, and a heart humbled; then the sacrifice of righteousness, praises alone. For, "Blessed they that dwell in Your house, for ever and ever they shall praise You:" for this is the sacrifice of righteousness. "Oblations and holocausts." What are "holocausts"? A whole victim by fire consumed. When a whole beast was laid upon the altar with fire to be consumed, it was called a holocaust. May divine fire take us up whole, and that fervour catch us whole. What fervour? "Neither is there that hides himself from the heat thereof." What fervour? That whereof speaks the Apostle: "In spirit fervent." [Romans 12:11] Be not merely our soul taken up by that divine fire of wisdom, but also our body; that it may earn their immortality; so be it lifted up for a holocaust, that death be swallowed into victory. "Oblations and holocausts." "Then shall they lay upon your altar calves." Whence "calves"? What shall He therein choose? Will it be the innocence of the new age, or necks freed from the yoke of the law?...
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Summary
Psalms 51:19 serves as the climactic culmination of David's profound prayer of repentance, articulating the restoration of acceptable worship as a direct consequence of genuine spiritual transformation. It posits that God's delight in external acts of devotion, specifically the prescribed sacrifices of the Mosaic Law, is entirely contingent upon an internal state of righteousness and a heart made right with Him. This verse powerfully underscores that true worship flows from a cleansed and renewed spirit, making outward offerings meaningful, efficacious, and truly pleasing to the Lord.
Context
Literary Context
This verse functions as the triumphant and hopeful conclusion to David's deeply penitential Psalm 51. Following his confession of grievous sin (traditionally linked to the Bathsheba and Uriah affair, though the psalm itself does not explicitly name it), David pours out his heart, pleading for God's mercy, radical cleansing, and spiritual renewal. His cries for purification are evident in verses like Psalms 51:1-2, and his longing for a pure heart and steadfast spirit is expressed in Psalms 51:10. Crucially, prior to this verse, David articulates a profound theological truth that reorients the understanding of sacrifice: God does not primarily desire mere ritualistic offerings without a corresponding heart change. Psalms 51:16-17 states, "For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise." Verse 19, therefore, presents a conditional promise, introduced by the pivotal adverb "Then." This "Then" indicates that after the spiritual prerequisites of repentance, divine cleansing, and the restoration of a contrite and renewed spirit are met, the physical acts of worship, including the Mosaic sacrifices, will once again find favor and be accepted by God. It signifies a full and joyous restoration of the worshiper's relationship with God, allowing for the re-establishment of covenantal worship in its proper, God-honoring context.
Historical & Cultural Context
Psalms 51 is traditionally attributed to King David in the aftermath of his egregious sin with Bathsheba and the murder of Uriah, as vividly recounted in 2 Samuel 11-12. In ancient Israel, the elaborate sacrificial system was not merely a set of rituals but the very heart of their covenant relationship with Yahweh. It provided the divinely ordained means for atonement, expressing thanksgiving, making vows, and fostering communion with God. Burnt offerings (olah) and whole burnt offerings (kalil) were particularly significant rituals, symbolizing complete dedication, expiation, and the total surrender of the worshiper to God. However, throughout Israel's history, the prophets consistently and vehemently warned against the mechanical performance of these rituals when unaccompanied by genuine faith, obedience, and social justice. Prophetic voices like Isaiah 1:11-17 and Amos 5:21-24 condemned Israel's empty religiosity. David, as king and a man "after God's own heart," deeply understood the spiritual significance of these rituals but also recognized their utter emptiness if not accompanied by a righteous heart. His prayer in Psalm 51 reflects a profound awareness of the covenant's spiritual demands, which extended far beyond mere external compliance. The mention of "bullocks upon thine altar" points directly to the Temple worship system, the established and central means of approaching God in Jerusalem.
Key Themes
This verse powerfully contributes to several overarching themes within the Psalms and the broader Old Testament. Firstly, it underscores the Priority of the Heart in Worship, emphasizing that true devotion and acceptable sacrifices flow fundamentally from an internal state of righteousness and integrity, not from outward ceremony alone. This theme is foundational throughout biblical theology, echoed in passages like 1 Samuel 15:22, where Samuel declares, "To obey is better than sacrifice, and to hearken than the fat of rams." Secondly, it highlights the Restoration of Acceptable Worship after sin and repentance. David anticipates a future time when the traditional sacrifices will once again be pleasing to God, signifying a renewed covenant relationship and the joy of restored fellowship. This restoration is not automatic or earned by ritual but is contingent upon God's gracious cleansing and the worshiper's contrite spirit. Finally, the specific phrase "sacrifices of righteousness" introduces the profound theme of Righteousness as the Foundation of Acceptable Offerings. These are not just any sacrifices, but those offered from a state of moral and spiritual rightness, integrity, and a restored relationship with God. This makes the external act genuinely meaningful and spiritually potent, transforming mere ritual into an act of true devotion.
Exposition and Analysis
Key Word Analysis
This primitive root signifies a deep inclination, a bending towards something, and by implication, to be "pleased with," "delight in," or "desire." In the context of divine interaction, it denotes God's gracious acceptance and approval of an offering or, more profoundly, of a person. Its use here emphasizes that God's acceptance of the sacrifices is not automatic but is conditional upon the preceding internal transformation of the worshiper, indicating His delight in a righteous heart.
Derived from the root meaning "to slaughter," this noun properly refers to the flesh of an animal and, by implication, to a sacrifice itself, encompassing both the victim and the act of offering. It broadly covers various types of offerings, particularly those involving the slaughter of an animal. In Psalms 51:19, it refers to the physical animal offerings prescribed under the Mosaic Law, which, when accompanied by righteousness, become acceptable to God.
This noun denotes "the right" in a natural, moral, or legal sense, encompassing equity, justice, and integrity. Figuratively, it can also imply prosperity that results from right living. When paired with "sacrifices" ("sacrifices of righteousness"), it indicates that the offerings are either inherently righteous (i.e., offered in a proper, just manner) or, more accurately in this context, that they originate from a worshiper who is in a state of moral and spiritual rightness with God. It contrasts sharply with empty, unrighteous rituals.
Verse Breakdown
"Then shalt thou be pleased with the sacrifices of righteousness"
The adverb "Then" (Hebrew, 'az') is critically important, establishing a clear temporal and logical consequence. It functions as a pivot, referring back to the conditions laid out in the preceding verses of Psalm 51, particularly the profound cleansing, renewal, and contrite heart that David has pleaded for (e.g., Psalms 51:7, Psalms 51:10). Only after this internal transformation and spiritual restoration has occurred will God "be pleased" (accept favorably, delight in) the offerings. The phrase "sacrifices of righteousness" is key; it refers to offerings that are not just ritually correct but are presented from a state of integrity and right relationship with God, distinguishing them sharply from the empty, mechanical rituals of the unrepentant.
"with burnt offering and whole burnt offering"
These specific types of sacrifices are named as prime examples of the traditional Mosaic offerings that will once again become acceptable to God. The "burnt offering" (olah) was characterized by the entire animal being consumed by fire on the altar, symbolizing complete dedication, atonement, and the worshiper's total surrender to God. The "whole burnt offering" (kalil) further emphasized this totality, implying that nothing was withheld from God. Their explicit inclusion here signifies the full restoration of the covenant worship system, now rendered meaningful and efficacious because they are presented from a worshiper's renewed and righteous heart.
"then shall they offer bullocks upon thine altar."
This final clause reiterates and reinforces the consequence of God's acceptance and the worshiper's restoration. The pronoun "they" refers to the worshipers, encompassing David and, by extension, the community of Israel, who will once again be able to offer the most significant and costly sacrifices – "bullocks" (large, valuable animals) – upon God's altar. This signifies not only the re-establishment of the full sacrificial system but also the renewed capacity to engage in acts of costly devotion and worship that are genuinely pleasing to God, precisely because they flow from a heart made righteous by His grace and the worshiper's repentance.
Literary Devices
Psalms 51:19 employs several significant literary devices that amplify its theological message. The most prominent is Conditional Promise, powerfully indicated by the initial adverb "Then" (Hebrew, 'az'). This word establishes a clear cause-and-effect relationship, asserting that God's acceptance of the traditional sacrifices is directly contingent upon the internal spiritual state of the worshiper, as meticulously detailed in the preceding verses of repentance and renewal. This structure highlights the psalm's central theological argument about the absolute priority of the heart over mere external ritual. Metonymy is also present in the profound phrase "sacrifices of righteousness," where "righteousness" stands in for the righteous state, character, or disposition of the worshiper from which the sacrifices genuinely emanate. The naming of specific offerings like "burnt offering" and "whole burnt offering" is an example of Synecdoche, where specific parts (representative types of sacrifices) are used to represent the whole system of Israelite worship. Finally, the repetition of "then" at the beginning of the verse's two main clauses creates a strong sense of Parallelism, emphasizing the dual outcome of God's pleasure and the people's renewed ability to offer acceptable sacrifices, reinforcing the conditional nature of the promise.
Theological and Thematic Connections
Psalms 51:19 profoundly articulates the enduring biblical truth that God values the worshiper's heart and moral integrity above outward religious performance. It teaches that true worship is never merely ritualistic but must flow from a transformed and righteous inner state. This principle transcends the Old Covenant sacrificial system, revealing an eternal aspect of God's character: He seeks genuine relationship, integrity, and a contrite spirit, not just adherence to religious duties. The verse powerfully connects the restoration of fellowship with the renewed capacity to offer acceptable worship, emphasizing that sin breaks communion and renders religious acts empty, while genuine repentance and God's cleansing grace restore the pathway to meaningful devotion. It foreshadows the New Covenant emphasis on spiritual sacrifices and the radical transformation of the individual believer as the true locus of authentic worship.
Reflection and Application
Psalms 51:19 offers a timeless challenge and profound comfort to believers today. It calls us to deeply examine the true source and motivation of our worship and service. Are our acts of devotion – whether attending corporate worship, giving financially, serving others, engaging in personal prayer, or studying God's Word – truly "sacrifices of righteousness," flowing from a heart cleansed by God's grace and committed to living righteously? Or are they mere outward performances, disconnected from an authentic and vibrant relationship with God? This verse serves as a potent reminder that God is not impressed by the grandeur of our offerings or the fervor of our rituals if our hearts are far from Him. It encourages us to prioritize inner transformation, daily seeking God's cleansing, renewal, and the cultivation of a contrite spirit. When our hearts are truly right with God, then our "spiritual sacrifices" – our sincere praise, our obedient service, our very lives yielded to His will – become genuinely pleasing to Him, a sweet aroma of authentic devotion. Moreover, it assures us that even after profound failure and sin, God's restorative grace can make our worship acceptable once more, inviting us back into full fellowship.
Questions for Reflection
FAQ
What is the significance of "Then" at the beginning of the verse?
The word "Then" (Hebrew, 'az') is a crucial temporal and logical connector that establishes a clear cause-and-effect relationship. It signifies that the acceptance of the traditional Mosaic sacrifices is entirely conditional upon the profound spiritual transformation described in the preceding verses of Psalm 51. David's deep confession, his earnest plea for divine cleansing, and his fervent desire for a renewed spirit (e.g., Psalms 51:7, Psalms 51:10) are the necessary prerequisites. Only after God has performed this internal work of purification and the worshiper has responded in genuine repentance will the external acts of worship, like offering "bullocks upon thine altar," become truly pleasing and acceptable to Him. It powerfully underscores the biblical priority of the heart over mere ritual.
Does this verse contradict Psalms 51:16-17, which states God does not desire sacrifice?
No, this verse does not contradict but rather clarifies and completes the profound theological thought presented in Psalms 51:16-17. Verses 16-17 emphasize that God does not desire mere ritualistic sacrifices performed without a contrite, repentant heart. He rejects offerings that are empty of genuine faith, obedience, and a transformed inner disposition. Psalms 51:19 then explains that once the heart is broken, contrite, and made righteous by God's grace and the worshiper's repentance, then the physical sacrifices become acceptable and pleasing. The key distinction lies in the disposition of the worshiper; it is this internal state that determines the true value and efficacy of the external offering. It's not a matter of sacrifice or a broken heart, but rather a broken heart leading to acceptable sacrifice.
How do "burnt offering" and "whole burnt offering" relate to "sacrifices of righteousness"?
"Burnt offering" (olah) and "whole burnt offering" (kalil) were specific and highly significant types of animal sacrifices prescribed under the Mosaic Law, often symbolizing complete dedication, atonement, and the worshiper's total surrender to God. They are mentioned here as prime examples of the traditional forms of worship that will be restored to their proper place and efficacy. The critical point is that they become "sacrifices of righteousness" when they are offered from a heart that God has made righteous through repentance and cleansing. Without that internal transformation, they would remain mere empty rituals, as rejected in Psalms 51:16. Therefore, the "sacrifices of righteousness" are not a new or different type of offering, but rather the old, established types of offerings made acceptable and truly meaningful by a new and purified spiritual condition of the worshiper.
Christ-Centered Fulfillment
Psalms 51:19 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ, who is both the perfect "sacrifice of righteousness" and the one who enables us, through His atoning work, to offer such sacrifices ourselves. The entire Old Testament sacrificial system, including the "burnt offering and whole burnt offering" mentioned here, always pointed forward to the definitive, once-for-all, and complete atonement provided by Christ's death on the cross. He is the Lamb of God who takes away the sin of the world, whose single, perfect sacrifice renders all previous animal sacrifices obsolete and unnecessary for atonement (Hebrews 10:1-10). Through His atoning work, our hearts are cleansed and made righteous, not by our own efforts, rituals, or animal blood, but by His precious blood and the transformative power of the indwelling Holy Spirit (Hebrews 9:14). Consequently, as New Testament believers, we are empowered to offer "spiritual sacrifices" that are truly pleasing to God. These include presenting our bodies as a living sacrifice, holy and acceptable to God (Romans 12:1), continually offering a sacrifice of praise to God, that is, the fruit of lips that confess His name (Hebrews 13:15), and doing good and sharing with others, for with such sacrifices God is well pleased (Hebrews 13:16). Thus, Christ's perfect life and atoning death fully satisfy the condition of a righteous heart, enabling us to participate in a worship that is eternally acceptable and glorifying to the Father.