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 51:7–13. His three-level outline is real structure in the source text, so it is rendered as structure.
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 (Psa 51:7): "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 12:24), 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 10:2. 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 1:18, 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 (Psa 51:8), 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 (Psa 51:9): "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 44:22.
4.He prays for sanctifying grace; and this every true penitent is as earnest for as for pardon and peace, Psa 51:10. 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 (Joh 15:3), that we are sanctified, Joh 17:17.
(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, Psa 51:11. (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 6:3. 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 Sa2 7:15), "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, Psa 51:12. 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, Psa 51:13. 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 5:20.
Historical interpretation
Historical Reception
4 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.
After this white robes were given to you as a sign that you were putting off the covering of sins and putting on the chaste veil of innocence, of which the prophet said, “Purge me with hyssop, and I shall be cleansed; wash me, and I shall be made whiter than snow.” For one who is baptized is seen to be purified according to the law and according to the gospel: according to the law, because Moses sprinkled the blood of the lamb with a bunch of hyssop; according to the gospel, because Christ’s garments were white as snow, when in the Gospel he showed forth the glory of his resurrection. One, then, whose guilt is forgiven is made whiter than snow. Thus God said through Isaiah: “Though your sins are as scarlet, I will make them white as snow.”
I need not go through the lives of the saints or call attention to the moles and blemishes that mark the fairest skins. Many of our writers, it is true, unwisely take this course; however, a few sentences of Scripture will dispose alike of the heretics and the philosophers. What does Paul say? “For God has imprisoned all in disobedience so that he may be merciful to all”; and in another place, “All have sinned and come short of the glory of God.” The preacher also who is the mouthpiece of the divine Wisdom freely protests and says, “There is not a just person on earth, that does good and sins not,” and again, “When your people sin against you—for there is no one who does not sin,” and “who can say, I have made my heart clean?” and “none is clean from stain, not even if his life on earth has been but for one day.” David insists on the same thing when he says, “Behold, I was shaped in iniquity, and in sin did my mother conceive me”; and in another psalm, “in your sight shall no man living be justified.” This last passage they try to explain away from motives of reverence, arguing that the meaning is that no human being is perfect in comparison with God. Yet the Scripture does not say, “in comparison with you no one living shall be justified” but “in your sight no one living shall be justified.” And when it says “in your sight” it means that those who seem holy to people are by no means holy to God in his fuller knowledge. For “man looks on the outward appearance, but the Lord looks on the heart.” But if in the sight of God who sees all things and to whom the secrets of the heart lie open no one is just; then these heretics, instead of adding to human dignity, clearly take away from God’s power. I might bring together many other passages of Scripture of the same import; but were I to do so, I should exceed the limits not of a letter but of a volume.
But we, according to the epistle of James, “all stumble in many things,” and “no one is pure from sin, no not if his life is but a day long.” For who will boast “that he has a clean heart? or who will be sure that he is pure from sin?” And we are held guilty after the likeness of Adam’s transgression. Hence David says, “Behold, I was shaped in iniquity, and in sin did my mother conceive me.” And the blessed Job, “Even if I were righteous, my mouth will speak wickedness; even if I were perfect, I will be found guilty. If I wash myself with soap and make my hands ever so clean, yet you will plunge me in the ditch, and even my own clothes will abhor me.”
But where is humility from hyssop? Hear what follows: "To my hearing You shall give exultation and gladness, and bones humbled shall exult" [Psalm 51:8]. I will rejoice in hearing You, not in speaking against You. You have sinned, why defendest you yourself? You will speak: suffer thou; hear, yield to divine words, lest you be put to confusion, and be still more wounded: sin has been committed, be it not defended: to confession let it come, not to defence. Thou engagest yourself as defender of your sin, you are conquered: no innocent patron have you engaged, your defence is not profitable to you. For who are you that defendest yourself? You are meet to accuse yourself. Say not, either, "I have done nothing;" or, "What great thing have I done?" or, "Other men as well have done." If in doing sin you say you have done nothing, you will be nothing, you will receive nothing: God is ready to give indulgence, you close the door against yourself: He is ready to give, do not oppose the bar of defence, but open the bosom of confession. "To my hearing You shall give exultation and gladness."...
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Summary
Psalms 51:8 is a profound and deeply personal petition from King David, expressing his intense longing for spiritual and emotional restoration after the devastating consequences of his sin. Following his heartfelt confession and plea for purification, David now yearns for God to re-establish within him the vibrant experience of joy and gladness, specifically requesting that the deep inner brokenness caused by his transgression might be transformed into rejoicing. This verse encapsulates the powerful hope that even the most profound spiritual wounds can be healed by divine grace, leading to a complete renewal of the soul's vitality and a return to God-given delight.
Context
Literary Context
Psalms 51:8 is strategically placed within one of the most significant penitential psalms in the biblical Psalter, traditionally attributed to King David following his grievous sins involving Bathsheba and Uriah. The psalm commences with a desperate cry for divine mercy and thorough cleansing (vv. 1-2), immediately followed by David's profound acknowledgment of the depth and personal nature of his sin, primarily against God Himself (vv. 3-6). Verse 7 then articulates a specific request for ritual and spiritual purification, employing the vivid imagery of hyssop. Verse 8 marks a crucial pivot: having confessed his sin and sought cleansing, David now moves to the desired outcome of that forgiveness – the restoration of inner joy and spiritual vitality. This verse anticipates and sets the stage for David's subsequent pleas for a renewed spirit and the restoration of the joy of salvation found in Psalms 51:10-12, underscoring that genuine repentance seeks not merely the absence of guilt but the active presence of God-given joy and a vibrant relationship with the Creator.
Historical & Cultural Context
This psalm is traditionally and powerfully linked to the deeply troubling narrative found in 2 Samuel 11-12, where the prophet Nathan courageously confronts King David regarding his adultery with Bathsheba and the subsequent murder of her husband, Uriah the Hittite. David's profound anguish, expressed through the imagery of "broken bones," vividly reflects the deep spiritual and psychological distress that unconfessed sin, particularly for a king, inflicted upon individuals in ancient Israel. In the ancient Near East, the concept of "bones" frequently symbolized the very core of a person's being, their strength, vitality, and inner essence. To have one's bones "broken" was a potent and common idiom in laments and wisdom literature, conveying a complete internal collapse, existential anguish, and the profound loss of inner peace, akin to a severe physical illness or debilitating injury. This imagery underscores the comprehensive nature of David's suffering and the pervasive impact of his transgression.
Key Themes
Psalms 51:8 contributes significantly to several overarching theological and narrative themes within the psalm and the broader biblical narrative of redemption. Foremost, it powerfully highlights the devastating impact of sin on the human spirit, demonstrating how transgression can lead to a profound loss of joy, inner brokenness, and spiritual decay, even for someone as favored as a king. Simultaneously, it profoundly underscores God's sovereign power to heal and restore, asserting that only divine intervention can transform such deep spiritual anguish into vibrant rejoicing. This verse also speaks directly to the theme of spiritual restoration, emphasizing that true repentance is not merely about avoiding punishment or external consequences but about re-establishing a vibrant, joyful, and intimate relationship with God. It anticipates the fruit of genuine repentance, showing that divine forgiveness brings not just relief from guilt but a renewed capacity for joy, praise, and faithful service, as further articulated in Psalms 51:12-13.
Exposition and Analysis
Key Word Analysis
This word (H8085) carries a much broader and deeper meaning than mere auditory perception. In Hebrew thought, "to hear" often implies to listen attentively, to understand, to obey, and, crucially, to experience or perceive something profoundly. David is not simply asking to hear sounds of joy; he is pleading for God to actively cause him to experience, feel, and internalize joy and gladness within his innermost being. It signifies a profound, internal reception and embrace of these positive spiritual and emotional states.
Far from referring solely to physical skeletal structures, "bones" (H6106) in Hebrew idiom frequently symbolize the deepest part of a person's being, their core strength, vitality, or inner self. It represents the very essence of one's existence, encompassing physical, emotional, and spiritual well-being. When David speaks of his "bones," he refers to his innermost being, his very foundation, which has been shattered by the weight of his sin and divine conviction.
This verb (H1794) means to collapse, to be crushed, or to be contrite. When applied to "bones" in this metaphorical sense, it denotes a profound internal collapse, severe spiritual distress, existential anguish, and the complete shattering of inner peace and spiritual health. It signifies the crushing weight of sin and the resulting sense of divine displeasure and judgment that had permeated David's entire being, leaving him in a state of deep spiritual and emotional devastation.
Verse Breakdown
"Make me to hear joy and gladness"
This is a direct, earnest, and dependent petition to God. David is not passively waiting for joy to return; he is actively pleading for divine intervention to cause him to experience these emotions. The phrase "make me to hear" implies an active impartation from God, a spiritual awakening or restoration that will allow him to perceive and embrace the vibrancy of life and God's favor once more. It is a desperate request for the return of positive spiritual and emotional states that have been profoundly lost due to the impact of sin.
"that the bones which thou hast broken may rejoice"
This clause reveals the profound purpose and desired outcome of David's plea. The "bones" represent his deepest inner being, his very core, which he humbly acknowledges God has "broken." This brokenness is the spiritual and emotional devastation caused by his sin and the accompanying divine discipline or conviction. The fervent desire is for this profound internal shattering to be miraculously transformed into vibrant rejoicing. It signifies a complete spiritual healing and a renewal of vitality from the very core of his being, demonstrating that only God can mend the deepest wounds of the soul and turn despair into delight.
Literary Devices
Psalms 51:8 is rich with powerful imagery and profound figurative language. The central device is the vivid metaphor of "broken bones," which powerfully conveys the deep inner anguish, spiritual devastation, and profound loss of vitality experienced by David as a direct consequence of his sin. This is not a literal physical injury, but rather a potent idiom for a shattered spirit and a soul crushed under the immense weight of guilt and divine displeasure. The "bones" are also subtly personified as being able to "rejoice," emphasizing that the desired restoration is not superficial but penetrates to the very core of David's being, transforming his deepest pain and brokenness into profound gladness and spiritual vibrancy. Furthermore, the phrase "thou hast broken" employs anthropomorphism, attributing a human-like action (breaking) to God, signifying that the internal pain David feels is a direct and righteous consequence of God's conviction and judgment, designed not for destruction but to lead to genuine repentance and ultimate healing.
Theological and Thematic Connections
This verse profoundly articulates the theological truth that sin has devastating consequences, extending beyond mere guilt to actively robbing the believer of joy and inflicting deep spiritual brokenness. It underscores the biblical principle that genuine joy and gladness are inextricably linked to a right relationship with God, and that separation from Him, even through unconfessed sin, inevitably leads to inner decay and spiritual malaise. The verse also powerfully highlights God's unique and sovereign power to heal and restore what sin has shattered. David's desperate plea is a testament to the unwavering belief that divine grace is infinitely sufficient to mend the deepest spiritual wounds, transforming profound sorrow into vibrant rejoicing. It points to God as the ultimate and sole source of spiritual vitality, emotional well-being, and true inner peace, emphasizing that comprehensive restoration comes from His hand alone.
Reflection and Application
Psalms 51:8 offers a profound and convicting mirror for believers today, reminding us that sin, whether overt and scandalous or hidden and subtle, has tangible and often devastating effects on our inner spiritual and emotional landscape. It teaches us that a profound loss of joy, a pervasive sense of spiritual brokenness, and deep internal anguish can be direct consequences of unconfessed sin, even when external circumstances appear normal or favorable. David's raw and honest lament encourages us to acknowledge the full weight of our transgressions and to bring our deepest spiritual wounds, our "broken bones," before God with humility and desperation. It offers immense hope, demonstrating that even when we feel utterly shattered by our failures and the conviction of sin, God possesses the unique and miraculous power to restore us. True repentance opens the door for God to mend what sin has broken, transforming our sorrow into genuine, Spirit-given joy and renewed vitality. This verse serves as an enduring model for humble, desperate prayer for spiritual and emotional renewal, inviting us to trust implicitly in God's boundless capacity to heal our deepest hurts and restore our gladness.
Questions for Reflection
FAQ
Is the phrase "the bones which thou hast broken" meant to be taken literally as a physical injury?
No, the phrase "the bones which thou hast broken" is a powerful and profound Hebrew idiom, not a literal description of physical injury. In ancient Hebrew thought, "bones" often represented the deepest core of a person's being, their strength, vitality, or inner self. To have one's bones "broken" metaphorically signifies profound spiritual or emotional anguish, a complete internal collapse, severe distress, or existential despair. It conveys the crushing weight of sin and the accompanying sense of divine displeasure that had permeated David's entire being, leaving him spiritually shattered and devoid of joy. This vivid imagery emphasizes the depth of the internal pain and the desperate need for a complete spiritual restoration from the very foundation of his being.
How does God "break" a person's bones in this context? Is it punitive or redemptive?
In this context, God "breaking" David's bones refers to the profound spiritual and emotional anguish that results from sin and the conviction of the Holy Spirit. It is not a cruel or arbitrary act of punishment, but rather a divine process of discipline and conviction designed to bring about genuine repentance and ultimate restoration. When a person sins, especially against a holy God, the natural consequence is a separation from His presence, which leads to a loss of peace, joy, and spiritual vitality. God, in His infinite mercy and wisdom, allows this internal "brokenness" to be felt so that the individual is driven to confession, humility, and a fervent return to Him. It is a painful but ultimately redemptive process, intended to lead to the healing and restoration of joy that David so earnestly prays for in Psalms 51:8.
Can true joy and gladness really be restored after deep sin and spiritual brokenness?
Yes, absolutely and unequivocally. The entire message of the Gospel is one of radical restoration, profound healing, and new life, even after the most grievous sins and deepest spiritual brokenness. David's prayer in Psalms 51:8 is a powerful testament to this hope, and the rest of the psalm, particularly Psalms 51:12, anticipates the complete restoration of the "joy of thy salvation." God's forgiveness, made fully possible through the atoning work of Jesus Christ, is complete, comprehensive, and transformative. When we genuinely repent and turn to Him, He not only forgives our sins but also miraculously heals our spiritual wounds, restoring our inner peace, joy, and vitality. This restored joy is not a superficial happiness but a deep, abiding gladness rooted in reconciliation with God, transcending external circumstances and becoming a wellspring of strength.
Christ-Centered Fulfillment
David's poignant plea in Psalms 51:8 for God to "Make me to hear joy and gladness; that the bones which thou hast broken may rejoice" finds its ultimate, most profound, and complete fulfillment in the person and work of Jesus Christ. David's experience of spiritual brokenness and his desperate longing for restoration perfectly foreshadow the universal human condition under the pervasive weight of sin and the divine solution offered uniquely in Christ. Jesus is the ultimate Healer of all brokenness, the one who came specifically to bind up the brokenhearted and proclaim liberty to the captives (Isaiah 61:1). Our spiritual "bones" are broken not merely by individual transgressions but by the pervasive, corrupting power of sin that alienates us from a holy God. Christ, through His perfect life, atoning sacrifice on the cross, and victorious resurrection, bore the full weight of our sin and its devastating consequences, including the spiritual anguish and profound separation from God. He offers not just forgiveness of sins, but a complete spiritual renewal, inviting all who are weary and heavy-laden to come to Him and find true rest for their souls (Matthew 11:28). Through His wounds, we are miraculously healed (Isaiah 53:5), and the deep, abiding joy that David yearned for is made fully accessible to us in Him. When we are united with Christ by faith, we become a new creation (2 Corinthians 5:17), and the joy of the Lord becomes our strength, fulfilling Jesus' own desire that our joy might be made full and complete in Him (John 15:11). He is our peace, our joy, and our ultimate restoration.