Salmos 51

James Montgomery Boice · Citado em PreceptAustin

Salmos 51

Boice says pesha "refers to crossing a forbidden boundary with the thought that this is a serious rebellion." The 1828 Webster's dictionary says that transgression is "The act of passing over or beyond any law or rule of moral duty; the violation of a law or known principle of rectitude; breach of command. Perowne comments on David's use of all 3 Hebrew words for sin (in his comments on Ps 32:1, 2) "Sin is here (as in Ex 34:7) spoken of under three appellations, so as to include the whole idea of sin in all its manifestations: First, as "transgression" (pesha') or departure from God and open defection from His covenant. Secondly (Ed: Occurs third in Ps 51:2), as "a coming short of the mark," (chatta') a deflection from an aim, a not doing of our duty. Thirdly, as including the idea of wrong doing ('avon), the guilt, and also the punishment. (The book of Psalms) Adam Clarke on David's 3 choice descriptions of his sins… It is transgressions, pesha, rebellion. It is iniquity, avon, crooked dealing. It is sin, chattath, error and wandering Notice that all three primary Hebrew words for “sin” (pesha', 'avon, chatta) are used by David to describe his personal sin in Ps 51:1-3, a section which represents the greatest statement on the nature of sin in the Old Testament. David's greatest sins did not keep God from using him to teach one of the greatest teachings on sin! THOUGHT - Perhaps you think you have sinned so greatly that God could never use you! You are wrong and David is living proof of this truth! Notices that each Hebrew word implies the existence of God's standard of righteousness (all that God is, all that God commands, all that God demands, all that God approves, all that God provides in Christ Jesus - cp 1Co1:30+). My transgressions - Notice the plural. Perowne wisely comments that "No sin ever stands alone: each single transgression is the mother of many transgressions: each is a root of bitterness whence spring many bitter branches, so that we cannot one sin without confessing many. (Beloved, how true this is in my personal experience. It is not your experience also?) (The Book of Psalms) Charles Colson once said that "If there is anything worse than our sins, it is our infinite capacity to rationalize it away," but this was not David's problem. He recognized that the evil of sin enters like a needle but spreads its toxic roots in one's soul like an oak tree! C Gaebelein quotes the following excellent summary comment on Psalm 51 from an anonymous source - Well has it been said, “So profound a conviction of sin, so deep and unfeigned a penitence, so true a confession, a heart so tender, so contrite, a desire so fervent for renewal, a trust so humble, so filial in the forgiving love of God, are such as we might surely expect from ‘the man after God’s own heart.” (Psalm 51 Commentary - Brief Notes) Here is an old Maranatha praise song that could have been David's theme song for Psalm 51. Sing it to Him as your prayer.... Hide me Lord, in Your holiness Every sin I now confess. Praise to You, forgiving LORD. Hide me in Your holiness. Hide me in Your holiness. Take my life an offering. All of me to You I bring. Praise to You, oh spotless Lamb. Hide me in Your holiness. Hide me in Your holiness. Hide me, hide me, hide me Lord Won't You hide me, hide me Hide me in Your holiness Hide me in Your holiness. ...In Your holiness. AMEN ILLUSTRATION - Marion Barry, the former mayor of Washington, D.C., who was caught on videotape using cocaine in a prostitute’s room, “admitted that his cocaine problem came about because he cared too deeply, for too long, about too many other people’s needs” (cited by George Will, Newsweek [12/31/90], p. 72)! In the recent trial of the Yosemite serial killer, his attorney argued that he was not responsible for his atrocious crimes because of his difficult child-hood. Thankfully, the jurors rejected that reasoning. But as you know, we live in a culture where everyone is a victim because of some psychological “disease” for which they are not responsible. But genuine repentance always accepts full responsibility for what we have done. But there is a fourth mark: Puritan writer Thomas Brooks True penitential confession is FULL as well as free. That confession is not sincere that is not full, Lam. 1:18-19. God loves neither halting nor mincing confessions. These undid the Pharisee, Luke 18:11. As penitential confessions are not extorted, so they are not straitened. Sin must be confessed in its particular species and parts; all known sins must be confessed fully, plainly, particularly, as you may see by turning to these scriptures, Lev. 26:40-42, and 19:21; Judges 10:10; Psalm 51; 1 Sam. 12:19; 1 Tim. 1:13; Acts 26:10, 11; Da 9:5-17; Lev. 16:21-22, etc. Some there are who deny their sins, with the harlot: Proverbs 30:20, "Such is the way of an adulterous woman; she eats and wipes her mouth, and says, I have done no wickedness." And others there are who blame their sins on others, as Adam did, Gen. 3:12; and as Eve did, verse 13; and as Aaron did, Exod. 32:22; and as Saul did, 1 Sam. 15:22. And many there are who hide their wickedness, that conceal their wickedness, as that proud pharisee did, Luke 18:11-12. That expression of the prophet Hosea, chapter 10:13, "You have ploughed wickedness," is rendered by the Septuagint, "You have concealed wickedness;" and, indeed, there is nothing more common to a wicked heart, than to keep close his sin, than to cover and hide his transgressions. And, certainly, this is that sore disease that our first parents were sick to death of, almost six thousand years ago; and, therefore, it is no wonder if we are all infected with it. Man by nature is a vain-glorious creature, apt to boast and brag of the sins that he is free of—but unwilling to confess the sins that he is guilty of. There are no men so prone to conceal their own wickedness, as those who are most forward to proclaim their own goodness. There are many who are not ashamed to commit sin, who yet are ashamed to confess sin; but certainly of all shame, that is the most shameful shame, which leads a man to hide his sins. But now the true penitent, he makes conscience of confessing small sins as well as great sins, secret sins as well as open sins, Psalm 90:8, 19:12. David confesses not only his great sins of murder and adultery—but he confesses also his self-revenge intended against Nabal, and of his knife being so near Saul's throat, when he cut off the tip of Saul's garment. [Job 31:33. We are but flesh and blood, says one; it is my nature, says a second; I cannot help it, says a third; I am not the first, says a fourth; it was bad company drew me, says a fifth; if it be a sin, I am sorry for it, says a sixth; if it is bad, I cry God's mercy, says a seventh. And thus wicked men are as hypocritical in their confessions as they are in their professions, etc.] A true penitent is much in confessing and lamenting over that secret pride, that secret fleshliness, that secret worldliness, that secret hypocrisy, that secret vain glory, etc., which is only obvious to God and his own soul. But it is quite otherwise with wicked men; for they confess their grosser sins—but never observe their lesser sins; they confess their open sins—but never lay open their secret sins. Cain confesses the murdering of his brother—but never confesses his secret enmity, which put him upon washing his hands in his brother's blood. Pharaoh confesses his oppression of the children of Israel—but he does not confess the pride of his heart, nor the hardness of his heart. Judas confesses his betraying of innocent blood—but he never confesses his covetousness, which put him upon betraying of the Lord of glory. And others have confessed their apostasy, who have never confessed their hypocrisy that has led them to apostasy, etc. Well, this is certain, that those little sins, those secret sins, that never break a sinner's sleep—do often break a believer's heart. (Evangelical Repentance) Be gracious (02603) (chanan) is verb meaning to be gracious toward, to favor, to have mercy on. Generally implies extending "favor" neither expected nor deserved. It describes a heartfelt response by someone who has something to give to one who has a need. It generally implies extending "favor" neither expected nor deserved. It reflects the action from a superior to an inferior who has no real claim for gracious treatment. Thus free bestowal of favor from God to undeserving men. It often has the sense of showing kindness to the poor and needy. In modern Hebrew hanan seems to stress stronger meaning of "to pardon or to show mercy." Mercy denotes God’s loving assistance to the pitiful. Chanan denotes the affection expressed by moaning over an object we love, the natural affection and tenderness which beasts of the animal kingdom show to their young by the several noises they make over them. The Septuagint (Lxx) translates be gracious with the verb eleeo which is in the aorist imperative and thus is a strong, bold plea for God to show great concern for David, for he is in great need (as are all sinners harboring/covering unconfessed sins)! Chanan - 73v - Note the repetition in the Psalms - begged(1), dealt graciously(1), favor(1), feel pity(1), finds...favor(1), give them to us voluntarily(1), gracious(45), graciously(1), graciously given(1), graciously grant(1), groan(1), implore(1), implore his favor(1), implore the compassion(1), implore the mercy(1), implored(1), made(1), made supplication(2), make supplication(5), pity(2), pleaded(2), show favor(1), show...favor(1), shown favor(1), sought his favor(1), surely be gracious(1). Gen. 33:5; Gen. 33:11; Gen. 42:21; Gen. 43:29; Exod. 33:19; Num. 6:25; Deut. 3:23; Deut. 7:2; Deut. 28:50; Jdg. 21:22; 2 Sam. 12:22; 1 Ki. 8:33; 1 Ki. 8:47; 1 Ki. 8:59; 1 Ki. 9:3; 2 Ki. 1:13; 2 Ki. 13:23; 2 Chr. 6:24; 2 Chr. 6:37; Est. 4:8; Est. 8:3; Job 8:5; Job 9:15; Job 19:16; Job 19:21; Job 33:24; Ps. 4:1; Ps. 6:2; Ps. 9:13; Ps. 25:16; Ps. 26:11; Ps. 27:7; Ps. 30:8; Ps. 30:10; Ps. 31:9; Ps. 37:21; Ps. 37:26; Ps. 41:4; Ps. 41:10; Ps. 51:1; Ps. 56:1; Ps. 57:1; Ps. 59:5; Ps. 67:1; Ps. 77:9; Ps. 86:3; Ps. 86:16; Ps. 102:13; Ps. 102:14; Ps. 109:12; Ps. 112:5; Ps. 119:29; Ps. 119:58; Ps. 119:132; Ps. 123:2; Ps. 123:3; Ps. 142:1; Prov. 14:21; Prov. 14:31; Prov. 19:17; Prov. 21:10; Prov. 26:25; Prov. 28:8; Isa. 26:10; Isa. 27:11; Isa. 30:18; Isa. 30:19; Isa. 33:2; Jer. 22:23; Lam. 4:16; Hos. 12:4; Amos 5:15; Mal. 1:9 Lovingkindness (02617) hesed/chesed/heced is the idea of faithful love in action and often in the OT refers to God's lovingkindness expressed in His covenant relationship with Israel (His "loyal love" to His "Wife" Israel [cp Hos 2:18, 19, 20-see note, Is 54:5, Je 31:32] = His "loyalty to covenant"). God's hesed His denotes persistent and unconditional tenderness, kindness, and mercy, a relationship in which He seeks after man with love and mercy (cp God immediately seeking man Ge 3:9, who was immediately hiding Ge 3:8 trying to cover their shame Ge 3:7 - contrast God's lovingkindness manifest by spilling blood to provide skins to cover their shame! Ge 3:21). Hesed expresses both God’s loyalty to His covenant and His love for His people along with a faithfulness to keep His promises. Vine writes that…In general, one may identify three basic meanings of hesed, and these 3 meanings always interact -- strength, steadfastness, and love. Any understanding of hesed that fails to suggest all three inevitably loses some of its richness. Love by itself easily becomes sentimentalized or universalized apart from the covenant. Yet strength or steadfastness suggests only the fulfillment of a legal (or similar) obligation. Hesed refers primarily to mutual and reciprocal rights and obligations between the parties of a relationship (especially Jehovah and Israel). But hesed is not only a matter of obligation but is also of generosity. It is not only a matter of loyalty, but also of mercy. Hesed implies personal involvement and commitment in a relationship beyond the rule of law. Hesed is translated in Ps 51:1 in the Septuagint with eleos which is the outward manifestation of pity and assumes need on the part of those who are recipients of the mercy and sufficient resources to meet the need on the part of those who show it. The idea of mercy is to show kindness or concern for someone in serious need or to give help to the wretched, to relieve the miserable. Here the essential thought is that mercy gives attention to those in misery.

Salmos 51

Boice says 'avon means “perversion” and refers to what we usually call “original sin” or the “depravity” of our natures. Significantly, it is the word used in the first part of verse 5, in the phrase “sinful from birth.” This washing is, of course, to be understood in a moral sense, meaning that they should put away their sins. Sin is represented in the Scriptures as defiling or polluting the soul (Ezek. 20:31; 23:30; Hos. 5:8; 9:4); and the removal of it is represented by the act of washing (Ps. 51:2: Jer. 4:14: Job 9:30; 1Co 6:11; Heb 10:22; 2Pe 2:22; Rev 1:5; 7:14) Wash in the OT is used predominately in Leviticus for ritual purification

Salmos 51

Boice - In other words, as Derek Kidner writes, “With the word create he asks for nothing less than a miracle.” He desires what only God can provide. Don't miss the foundational truth that for one to have a winsome witness for the Gospel, he must begin with a "clean heart" from God, a heart which then is moved to teach transgressors and see sinners converted to God. (Ps 51:13) Saved sinners filled with the Spirit make great evangelists to unsaved sinners.

Salmos 51

Boice writes…Today most commentators recognize that David is not talking about eternal security or the fear of losing his salvation at all. He is only acknowledging that he is unable to live a holy life without God. Therefore, he needs the help and power of the Holy Spirit every single moment if he is to be able to overcome temptation and follow after godliness. J. J. Stewart Perowne writes along these lines, explaining, “It is the cry of one who knows, as he never knew before, the weakness of his own nature, and the strength of temptation, and the need of divine help.” Alexander Maclaren has the same idea in mind when he says, “The psalmist is recoiling from what he knows only too well to be the consequence of an unclean heart—separation from God.” Cast… away (07993)(shalak/salak) means to throw, fling, hurl, cast, as in Ge 21:15 and Nu 35:20. Throw often implying intensity or violence (Ge 37:20). Reject, to thrust behind the back, no longer have a relationship as before (1Ki 14:9; Ne 9:26; Eze 23:35) Shalak/salak can mean to cast away in the sense of getting rid of something that hinders (sin = Ezek. 18:31; fetters = Ps. 2:3). Shalak/salak describes God’s rejection (2Ki 17:20; 24:20). In a figurative use, the psalmist encourages us to "Cast your burden upon the LORD and He will sustain you; He will never allow the righteous to be shaken." (Ps 55:22-note) Another figurative use is cast a wrong out of sight and thus forgive. (Isa 38:17). In Ex 32:19, Dt 9:17 Moses casts the tablets of the Law down, depicting Israel's breaking of the covenant. To cast someone or something to the ground may be a gesture of victory over them (Da 8:7). Cast off in the sense of abandon (idols = Ezek 3:1, 20:7-8) The Lxx translates shalak in Ps 51:11 with the verb aporripto which means to throw down or away, to cast oneself overboard (Acts 27:43), to cause a sudden or forcible separation (1Pe 5:7, Ps 50:13). Herman - The verb is used in a wide variety of situations ranging from the physical act of throwing an object to the metaphorical use of abandoning or rejecting a person or thing… Another important use of šālak is “throw away,” “cast off or out.” In Neh 13:8, Nehemiah throws Tobiah’s things out of the temple. Similarly in Isa 2:20, when God begins to speak in judgment, the idolaters will throw away their idols and run to the caves and rocks. So in Ps 71:9 the Psalmist prays that God will not cast him away (i.e. abandon him) in his old age (cf. also Ps 102:10]). Vine - shalak (שָׁלַךְ, 7993), “to throw, fling, cast, overthrow.” Its first use in the OT is in Ge 21:15, which says that Hagar “cast the child [Ishmael] under one of the shrubs.” The word is used to describe the “throwing” or “casting” of anything tangible: Moses “threw” a tree into water to sweeten it (Ex 15:25); Aaron claimed he “threw” gold into the fire and a golden calf walked out (Ex. 32:24). Trees “shed” or “cast off” wilted blossoms (Job 15:33). Shalak indicates “rejection” in Lam 2:1: “How hath the Lord …cast down from heaven unto the earth the beauty of Israel. Cathar - 121 verses - NAS: brings him down(1), cast(41), cast it away(1), cast me away(2), cast me off(1), cast them away(1), cast away(5), cast down(2), cast off(1), casts(1), dropped(1), fling(2), hurl(1), hurled(2), left(1), risked*(1), snatched(1), stretching(1), threw(29), threw her down(1), threw his down(1), threw them down(1), threw down(1), throw(13), throw it down(1), throw them away(1), throw away(1), thrown(8), thrown away(1), thrown down(1). Ge 21:15; 37:20, 22, 24; Ex 1:22; 4:3; 7:9f, 12; 15:25; 22:31; 32:19, 24; Lev 1:16; 14:40; Nu 19:6; 35:20, 22; Dt 9:17, 21; 29:28; Josh 8:29; 10:11, 27; 18:8, 10; Jdg 8:25; 9:17, 53; 15:17; 2Sa 11:21; 18:17; 20:12, 21f; 1Kgs 13:24f, 28; 14:9; 19:19; 2Kgs 2:16, 21; 3:25; 4:41; 6:6; 7:15; 9:25f; 10:25; 13:21, 23; 17:20; 23:6, 12; 24:20; 2Chr 7:20; 24:10; 25:12; 30:14; 33:15; Neh 9:11, 26; 13:8; Job 15:33; 18:7; 27:22; 29:17; Ps 2:3; 22:10; 50:17; 51:11; 55:22; 60:8; 71:9; 102:10; 108:9; 147:17; Eccl 3:5f; Isa 2:20; 14:19; 19:8; 34:3; 38:17; Jer 7:15, 29; 9:19; 14:16; 22:19, 28; 26:23; 36:23, 30; 38:6, 9; 41:9; 51:63; 52:3; Lam 2:1; Ezek 5:4; 7:19; 16:5; 18:31; 19:12; 20:7f; 23:35; 28:17; 43:24; Da 8:7, 11f; Joel 1:7; Amos 4:3; 8:3; Jonah 2:3; Mic 2:5; 7:19; Nah 3:6; Zech 5:8; 11:13 QUESTION - Can you lose the Holy Spirit? (See accompanying video) ANSWER - The Holy Spirit is the third Person in the triune Godhead. The Holy Spirit indwells believers at the moment of salvation. We know from 1 Corinthians 3:16 and 6:19–20 that the bodies of Christians are the Spirit’s temple. The teaching of the New Testament is that the Holy Spirit’s indwelling is permanent. We cannot lose the Holy Spirit. The Old Testament relates occasions in which the Spirit left someone, such as King Saul (1 Samuel 16:14) or Samson (Judges 16:20). However, in those days the Holy Spirit worked differently than He does since the time Jesus rose from the dead. In the Old Testament, the Spirit is never said to “indwell” anyone; rather, He “came upon” people for a time to accomplish specific purposes (Judges 3:10; 1 Chronicles 12:18). The Holy Spirit inspired the prophets to proclaim truth to the people (Ezekiel 11:1–2). He instructed the leaders of Israel (1 Samuel 16:13). He inspired the writing of Scripture (2 Peter 1:21). But He did not indwell those people as He now does with believers in Christ. Before Christ’s finished work and ascension, the Holy Spirit came and went, but He no longer works that way. He does not come and go in the lives of believers today. Just before His arrest, Jesus promised His disciples that He would send the Holy Spirit, who “lives with you and will be in you” (John 14:17). The Amplified Bible emphasizes the permanency of the Spirit’s presence: “He lives with you [constantly] and will be in you.” Acts 2 describes the transition from the Old Testament economy to the New as it pertains to the Holy Spirit. The disciples were gathered for prayer, waiting for the promise of the Father, in obedience to Jesus (John 14:26; Acts 1:4, 8). As they prayed, the Holy Spirit fell upon them all and filled them (verse 3–4). Jesus’ promise was fulfilled, and the outpouring of the Holy Spirit came upon all who had trusted in Christ. That outpouring resulted in courage in the face of opposition, love for all humanity, and supernatural gifts and abilities to further the gospel (1 Corinthians 12:4; Hebrews 2:4). Salvation is impossible without the Holy Spirit (1 Corinthians 12:13). Jesus explained this to Nicodemus in John 3:1–21. Nicodemus, a leader of the Jewish religion, wanted to know what laws he could keep or additional actions he could perform that would guarantee eternal life. Jesus responded that there was nothing Nicodemus could do and that salvation is a work of the Holy Spirit. Without the Holy Spirit’s work in a repentant heart, no one can be born again, regardless of how many “sinner’s prayers” he prays or Christian actions he performs. It is the Holy Spirit who regenerates and renews a heart (Titus 3:5). An issue related to losing the Holy Spirit is eternal security. There is debate among Christians about whether or not someone can lose his or her salvation. To lose salvation would be to lose the Holy Spirit who provides it. In fact, Scripture says that the Holy Spirit “seals” our salvation until we experience its completion in the presence of God (Ephesians 1:13; 4:30). For the Holy Spirit to vacate a heart that He had promised to seal would make Him unfaithful. One of the Holy Spirit’s tasks, after moving into a believing heart, is transforming that person into the image of Christ (2 Corinthians 5:17; Romans 8:29), and we have the promise that “he who began a good work in you will carry it on to completion” (Philippians 1:6). We do not believe the Spirit will undo His work of regeneration, give up on His transformative work, or redefine eternal life to mean “temporary life.” Since we did not “find” the Holy Spirit, it is doubtful that we can “lose” Him. Some take issue with the word lose and say that, while a Christian cannot lose the Holy Spirit, he or she can forfeit the gifts and salvation He brings by a willful renouncement of Him. However, Ephesians 1:13 says, “And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit.” Can a believer truly break the seal placed on him by God? The Holy Spirit is the mark of a true believer; therefore, to lose Him would be to lose any hope of salvation in the future. Ephesians 4:30 warns us not to “grieve the Holy Spirit.” And 1 Thessalonians 5:19 says that we can “quench the Spirit.” These passages do not imply that the Holy Spirit has left us, only that He is sorrowful because of our sinful actions. The grieving and quenching of the Spirit hinders our fellowship with Him but does not nullify our salvation, in much the same way that a rebellious child may lose the fellowship of a parent but is not kicked out of the family. What causes confusion on this issue is that we cannot know whether someone else has truly been born of the Spirit or whether he is the “shallow soil” as Jesus described in Luke 8:1–15. Some people seem excited to follow Jesus and may exhibit what appear to be supernatural gifts, but they were never truly born again. Jesus addresses those people with a stern warning in Matthew 7:21–23. Many people profess to have the Holy Spirit but eventually prove that they were imposters when their lives turn away from following Him (see Romans 8:14). Such people did not lose the Holy Spirit; He was never theirs at all (1 John 2:19). GotQuestions.org Psalm 51:12 Restore to me the joy of Your salvation And sustain me with a willing spirit. BGT Psalm 50:14 ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου καὶ πνεύματι ἡγεμονικῷ στήρισόν με LXE Psalm 51:12 Restore to me the joy of thy salvation: establish me with thy directing Spirit. KJV Psalm 51:12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit. NET Psalm 51:12 Let me again experience the joy of your deliverance! Sustain me by giving me the desire to obey! CSB Psalm 51:12 Restore the joy of Your salvation to me, and give me a willing spirit. ESV Psalm 51:12 Restore to me the joy of your salvation, and uphold me with a willing spirit. NIV Psalm 51:12 Restore to me the joy of your salvation and grant me a willing spirit, to sustain me. NLT Psalm 51:12 Restore to me the joy of your salvation, and make me willing to obey you. NRS Psalm 51:12 Restore to me the joy of your salvation, and sustain in me a willing spirit. NJB Psalm 51:12 Give me back the joy of your salvation, sustain in me a generous spirit. NAB Psalm 51:14 Restore my joy in your salvation; sustain in me a willing spirit. YLT Psalm 51:12 Restore to me the joy of Thy salvation, And a willing spirit doth sustain me. GWN Psalm 51:12 Restore the joy of your salvation to me, and provide me with a spirit of willing obedience. BBE Psalm 51:12 Give me back the joy of your salvation; let a free spirit be my support. RSV Psalm 51:12 Restore to me the joy of thy salvation, and uphold me with a willing spirit. NKJ Psalm 51:12 Restore to me the joy of Your salvation, And uphold me by Your generous Spirit. ASV Psalm 51:12 Restore unto me the joy of thy salvation; And uphold me with a willing spirit. DBY Psalm 51:12 Restore unto me the joy of thy salvation, and let a willing spirit sustain me. BHT Psalm 51:14 häšîºbâ llî SüSôn yiš`eºkä würûªH nüdîbâ tismükëºnî NIRV Psalm 51:12 Give me back the joy that comes from being saved by you. Give me a spirit that obeys you. That will keep me going. RWB Psalm 51:12 Restore to me the joy of thy salvation; and uphold me with thy free spirit. WEB Psalm 51:12 Restore to me the joy of thy salvation; and uphold me {with thy} free spirit. Restore: Ps 85:6-8 Job 29:2,3 Isa 57:17,18 Jer 31:9-14 joy: Ps 13:5 21:1 35:9 Isa 49:13 61:10 Lu 1:47 Ro 5:2-11 uphold: Ps 17:5 19:13 119:116,117,133 Isa 41:10 Jer 10:23 Ro 14:4 1Pe 1:5 Jude 1:24 free: Ro 8:15 2Co 3:17 Ga 4:6,7 RESTORE MY JOY GIVE ME A WILLING SPIRIT Restore (chadash; Lxx - apodidomi) to me the joy (sason; Lxx - ) of Your salvation (yesha‛, yêsha‛; Lxx - soterios) - Genuine salvation is characterized by Spirit enabled supernatural joy! Personal plea for restoration, implying that he desires to return to a place with God that he has experienced in the past. Restore is in the imperative mood in the Hebrew, which is amazing to me that finite beings could approach God using the imperative mood. On the other hand it surely reflects how incredible is the privilege to us as His children who "have obtained our introduction by faith into this grace in which we stand" (Ro 5:2+), an entree which makes available to every sinning saint the boldness and "confidence to (approach) the throne of grace, that we may receive mercy and may find grace to help in time of need." (Heb 4:16+). Oh, how we should be overwhelmed with gratitude for God's mercy and lovingkindnesses (plural) that allow us to use the imperative mood in our prayers to our Almighty Everlasting Father!

Salmos 51

Salmos 51:1-9

Boice says 'avon… means “perversion” and refers to what we usually call “original sin” or the “depravity” of our natures. Significantly, it is the word used in the first part of verse 5, in the phrase “sinful from birth.” Baker notes that 'avon indicates sin that is particularly evil, since it strongly conveys the idea of twisting or perverting deliberately. The noun carries along with it the idea of guilt from conscious wrongdoing (Ge 44:16; Jer 2:22). The punishment that goes with this deliberate act as a consequence is indicated by the word also (Ge 4:13; Isa 53:11). Man’s way of dealing with sin is denial or defense. God’s way is declaration. Larry R Moyer Cleanse me from my sin - This verb cleanse pictures the purification that was necessary in order for one to approach the altar or to participate in worship in the OT Tabernacle.

Salmos 51:10-19

Boice - As for the walls being built up, two views are possible. David may be speaking metaphorically, suggesting that the strength of Jerusalem is in the righteousness of its people and that this had been weakened because of his sin and now needed to be restored. Or he may be speaking literally, since the walls, buildings, and temple were not completed until the days of Solomon (see 1Kings 3:1). In this case, David would be praying that this important work might not be hindered by his sin and might continue. Let us remember that everything we do affects other people, whether for good or evil. It is not true that we can sin “as long as it does not hurt anyone,” because sin always hurts someone. But it is also true that those who confess their sin find forgiveness and renewal, teach others the ways of God, and become a blessing. Spurgeon… Do good in Thy good pleasure unto Zion. Let blessings according to Thy wont be poured upon Thy holy hill and chosen city. Zion was David’s favorite spot, whereon he had hoped to erect a temple. The ruling passion is so strong on him, that when he has discharged his conscience he must have a word for Zion. He felt he had hindered the project of honoring the Lord there as he desired, but he prayed God still to let the place of His ark be glorious, and to establish His worship and His worshipping people. Build thou the walls of Jerusalem. This had been one of David’s schemes, to wall in the holy city, and he desires to see it completed; but we believe he had a more spiritual meaning, and prayed for the prosperity of the Lord’s cause and people. He had done mischief by his sin, and had, as it were, pulled down her walls; he, therefore, implores the Lord to undo the evil, and establish His people. God can make His cause to prosper, and in answer to prayer He will do so. Without His building we labour in vain; therefore are we the more instant and constant in prayer. There is surely no grace in us if we do not feel for the people of God, and take a lasting interest in their welfare. Charles Horne - The king forgets not to ask mercy for his people, as well as for himself; that so neither his own nor their sins might prevent either the building and flourishing of the earthly Jerusalem. (Psalm 51 Commentary) In 2Samuel Nathan describes the effect of David's sin on his nation (and his own son)… However, because by this deed you have given occasion to the enemies of the LORD to blaspheme, the child also that is born to you shall surely die. (2Sa 12:14) And so in this passage we see David interceding for his nation and for God’s blessing. Application: Intercession is another ministry in which every restored sinner can and should engage! Who better to feel compassion for a brother or sister engaged and entrapped in some sin of which we have confessed, repented and been forgiven! When you get your life right with the Lord, then you begin to have concern for others. Sin may be private but it always has "public" consequences as David experienced (cp 2Sa 12:12)… One needs only to look at the recent scandals involving famous evangelical leaders to see the effects on others of “private” sins. Once they are discovered—and the Bible tells us to “be sure your sin will find you out” (Nu 32:23)—families, friends, congregations, and the Christian community at large will be harmed. Worse still, the cause of Christ will be damaged as unbelievers scoff and sneer at us and blaspheme His name (cp "enemies of the LORD to blaspheme" 2Sa 12:14). It may seem that people sin without visible consequences, but what is secret will one day be made manifest. "For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open" (Lk 8:17). Can you honestly say that there is no one that would then be affected by your secret sins if they should become known? Sin that is kept secret produces guilt, and guilt has a way of changing us. Others see those changes and are affected by them. Perhaps a spouse, for instance, is unaware of her husband’s addiction to pornography, but his addiction leads to a guilty secretiveness and change in attitude toward her as his sexual partner. She perceives that change and speculates on the possible cause—he finds her unattractive, he doesn’t love her any more, or he’s having an affair. While none of these things are true, the consequences of his “private” sin are potentially devastating to her, their marriage, and their family, even if his secret is never discovered. (How does my personal, private sin affect others) ALLAN ROSS BARA - CREATE Bara’ “Create” The word bara’ is at the heart of any study of the account of creation in Genesis. But as is often the case in critical discussion, more is made of the word than usage warrants. The assumption is often made that the word means “creation out of nothing” (creatio ex nihilo). It is one thing to say that the Bible teaches that God created everything out of nothing, and that this word could be used in such statements; but it is another thing entirely to say the word means that. It is therefore important to survey the etymology and usage of the word to determine its range of meanings. The verb occurs in the basic verbal stem (qal) and its passive stem (niphal). There are a few cases where the word seems to occur in a different stem (piel) with the meaning “to cut down” (e.g., a forest [Josh. 17:15]), or “cut out” (Ezek. 21:24). There is insufficient data to determine how this idea could be related to the verb “to create.” It is possible that “cutting” was a way of “creating.” But it is more likely that we are dealing with separate words entirely, even though the older dictionaries list these meanings under the one root. Holladay lists these as separate roots. There is another verb bara’ which the dictionaries list as a separate root, “to be fat.” It occurs in the causative stem (hiphil) with the meaning “to fatten” (1 Sam. 2:29). This would mean then that there were three separate words spelled bara’ (as Holladay lists in his dictionary). Etymology Dictionary Definitions The standard dictionaries define the Hebrew word to mean “shape, create, fashion.” The meaning of the English word “create” essentially means “bring into existence, give rise to, originate, design, make” (OED). The English word “create” can be used in statements about creation out of nothing as well as in statements about creation from existing materials. What we must determine is whether or not the Hebrew bara’ has such a range. Cognate Languages The evidence from the Semitic languages provides some helpful information for the general understanding of bara’ and its related synonyms. Akkadian, according to BDB, has the word baru (a III weak verb like Hebrew bara’) with the meaning “to make, create.” However, the more up-to-date Chicago Assyrian Dictionary does not give this as a meaning; rather, it defines baru A as ‘to look upon, to watch over,” andbaru B as “to be hungry.” BDB also suggests that Hebrew bara’ be compared with Assyrian banu (also a III weak verb) which in the G (= qal) stem means: 1) to build, construct, form,” 2) “to engender, produce,” 3) “to create” (the subject being the deity), and 4) “to devise a plan.” The correspondence ofbanu with bara’ would involve an interchange between the n and the r. Since both consonants are liquids they could interchange (note Hebrew “son” is ben but Aramaic is bar). The connection may be strengthened in view of the fact that banu is the verb used in the Mesopotamian creation story Enuma Elish: “[Ea] created (ibna ) mankind out of [Kingu’s] blood” (VI. 33). If banu is a cognate word then more information would be available for the background of Hebrew bara’. But Hebrew also has a verbbanah (III He’ verb), which means “to build.” Akkadian banu is most likely cognate to this word, and not bara’. In fact, in Genesis banah is used in addition to bara’: “and he [Yahweh] fashioned/built (wayyiben) the rib into the woman” (Gen. 2:22). As for Ugaritic, there is no cognate for our verb as far as we know. In Ugaritic Textbook Gordon lists bnw/y, “to build,” as cognate tobanah. As a Phoenician cognate BDB lists a word meaning “incisor, a trade involving cutting.” This would be cognate to the second root bara’and therefore not relevant to this word study (unless one argued that “cut” was a category of meaning under the verb, and then this would harmonize with that category). In Arabic we have the cognate word bara’i (bary), which means “to form, fashion,” and BDB includes the meanings “to fashion by cutting, shaping out, to pare a reed for writing, a stick for an arrow.” These may be related to the second root. BDB also list bara’a as a loan word, “to create.” Old South Arabic has a root br’ that means “to build.” And Soqotri has a meaning “bring forth, give birth to.” Aramaic and Syriac are closer to Hebrew with the verb br’ meaning “to create.” The word is not used in the Aramaic portions of the Old Testament. In later Aramaic and Hebrew the Rabbinical usage carries the biblical meanings forward. Jastrow’s dictionary joins together underbara’ (Heb.) and bera’ (Aram.) The meanings “create, cut, shape, perforate,” and “strengthen, make well, make grow.” This simply represents the way that the literature used the word and expanded its range, and does not attempt to explain the connections of meanings and the roots. Hebrew Derivative There is only one noun to consider with this study, the feminine noun beri’ah, “a creation, thing created.” The only use of this word is in Numbers 16:30 where it describes something new and unparalleled: “If the LORD brings about something totally new” -- referring to the earth’s swallowing the rebels. Conclusion From this survey it seems safe to say that the Hebrew verb bara’, “to create,” is not well-attested in the cognate languages--but it does occur enough to show it is a good Semitic word. Only by allowing for a shift in the letters, or by joining apparent homonyms together as one root, can any substantial cognate material be collected to make a contribution. For example, Bernhardt suggests that the Hebrew root bara’ had an original meaning of “to separate, divide” (TDOT, II:245). This would account for definitions of “cut” as well as “create.” While this is certainly possible, there is no real evidence for it. Even if it could be established, it would be academic, for the basic meanings of the verb bara’are established by usage--and there are enough uses of the verb to provide that information. This study will proceed on the understanding that there are three Hebrew roots with these same letters, and only the passages meaning “create” or “shape” will be surveyed. Usage The verb is used in the basic (qal) stem some 38 times, and in the passive (niphal) stem ten times. All of the uses are in contexts where the English translation “create” fits; and in all the contexts it is God who creates. But the separate categories of meaning will further define what this “creation” is like. Here it will be helpful to survey what was created and then determine how it was done. The categories of meaning with selected samples are: 1. The Formation of the Universe and All Its Contents The most common use of bara’ applies to God’s acts of the creation of the universe (and all universes) and what is in it. The texts all reveal that God’s creative works are incomparable, and whatever was created is perfect. We may sub-divide this category for specific examples The Universe. There is no word more appropriate to the dramatic statements about God’s formation of the universe(s) than this wordbara’. The term describes exclusively the work of God in producing what to man is unthinkable and impossible. The first verse of the Bible asserts God’s creation rather matter-of-factly: “In the beginning God created (bara’) the heavens and the earth.” The contents of Genesis 1 and corroborative statements such as that found in Psalm 33:9 explain that the means of this creation was the divine decree--God spoke, and it happened. God’s powerful word created everything. Other passages fit this point as well. Genesis 2:3, stressing that God ceased from his work, summarizes the creation of the heaven and the earth and all the contents with bara’. Isaiah also uses bara’ in this sense, affirming that it is the LORD who created the heavens (Isa. 42:5), the stars (Isa. 40:26), and the ends of the earth (Isa. 40:28). The psalmist also affirms that God created the north and the south (Ps. 89:12 [13]), which also may be a merism for the whole world. Cosmic Forces. The verb bara’ is also used to tell of God’s producing the forces of nature. Amos describes the LORD as the one who formed (< yatsar) the mountains and created (bara’) the wind (Am. 4:13). Darkness is also a result of God’s creative power; the LORD says through Isaiah, “I form (yatsar) the light and create (bara’) the darkness. I make (‘asah) peace and create (bara’ ) evil” (Isa. 45:7). “Darkness” in this passage is parallel with “evil” by virtue of the repetition of the verb. The words may stress the evil forces of darkness, or painful calamity, of distressing situations, in contrast to light and peace. Modern scholarship has detected a reference here to early forms of Persian dualism. Living Creatures. Bara’ is used in Genesis to express the creation of humans as well as other beings. Three times the verb is used in Genesis 1:27; then in the same sense it is repeated in Genesis 5:1, 2; 6:7; Deut. 4:32; and in Isaiah 45:12. The Scripture thereby stresses that humans are exclusively the product of God’s creative act. Since the account in Genesis 2:7 specifies that mankind was formed (yatsar) from the dust of the ground, it may be concluded that the verb bara’ in reference to humans at least describes a formation using pre-existing material. It was a shaping and transforming of dust into a body that the word bara’ summarizes. The use of this verb yatsar should probably be understood figuratively because creation was by divine decree. One verse that needs additional attention is Psalm 89:47 [48], which says, “Remember how short my time is; why have you made (bara’ta) all mankind in vain?” The word is here used for the making of the whole human race. Because God created the man and the woman in the beginning, he is therefore perceived to be the one who created the human race too. In other passages synonyms of bara’ are used to ascribe divine causality to the process of human reproduction (cf. Ps. 139:13 which focuses on the development in the womb as God’s creative work). Bara’ is also used in Genesis 1:21 for the making of the great sea creatures, every living creature that the waters brought forth, and every winged fowl. Why our word is used in this verse is not immediately clear. It may be that since the great sea creatures were feared and venerated in the pagan religions the writer wished to stress the fact that they were only creatures, the product of God’s sovereign creative decree. 2. The Establishment of the Nation of Israel A second category for the uses of bara’ concerns the creation of Israel, the people of God. Isaiah records the declaration of the LORD that affirms this: “I am the LORD, your Holy One, the creator (bore’) of Israel, your king” (Isa,. 43:15). The same chapter also uses “Jacob” (meaning the nation) as the object of God’s creation: “But now, thus says the LORD who created you (bora’aka), O Jacob, who formed you, O Israel” (Isa. 43:11). The verb, then, applies to God’s work of forming a nation out of the descendants of Abraham. The same idea appears to be the point of Malachi 2:10--but the exegesis of the passage is difficult. Malachi said, “Have we not all one father? Has not one God created us (bera’anu)?” He bases his message against divorce on the national unity that they share as the people of God. Not only does the verb bara’ describe the formation of the nation, but also the inclusion of individual believers within it. Referring to the re-gathering of his “sons” (his people), he said: “everyone that is called by my name, for I have created him (bera’tiw) for my glory” (Isa. 43:7). Perhaps Qoheleth’s (Ecclesiastes) use of the word stresses something of this idea as well: “Remember now your creator (bore’eka) in the days of your youth” (Eccl. 12:1). 3. Transformation for the Renewal of Things The third major category includes those passages that describe God’s work of making something of someone new. That the action is the transformation of something that already exists can be seen from each of the contexts. Some of the passages in the first category might seem to belong here, but these passages have more to do with renewal than creation of an entirely new thing (such as a man out of the dust of the ground). For example, the prophets in particular used bara’ to describe the future transformations, restorations or renovations. Isaiah records, “I create new heavens and a new earth” (Isa. 65:17). In the same context of anticipated new beginnings he adds, “But be glad and rejoice over that which I create, for I am about to create Jerusalem as a rejoicing, and her people as a joy” (Isa. 65:18). According to the prophet, nature also will be renovated (Isa. 41:18-20). In fact, the entire coming restoration is called a creation of the LORD’s (Isa. 45:8). Bara’ can also be used for spiritual renewal. Psalm 51:10 [12] says, “Create (bera’) in me a clean heart, O God, and renew (khaddesh) within me a steadfast spirit.” The request is for the renewal (as the parallelism underscores) of the spiritual attitudes, probably by meditation on the word, much prayer, and guidance by the priests or prophets. A similar use is found in Isaiah 57:19, which says, “I create the fruit of the lips.” The point is that when the LORD heals someone he inspires praise once again.” The emphasis of such creation or transformation may be on its being totally renewed. Jeremiah 31:22 explicitly adds this: “For the LORD had created (bara’) a new thing (khadashah) on the earth--a woman shall encompass a man.” But in Numbers 16:30 the “new thing” is expressed by the derivative of the verb: “But if the LORD make a new thing (we’im beri’ah yibra’) and the earth open her mouth . . . .” In all these samples the action of the verb bara’ is that of transforming something into a new condition. With the exception of the Numbers passage, that change is always for something far better than the old. Synonyms The major synonyms for bara’ are yatsar and ‘asah. The first one, yatsar, means “to form or fashion” something purposefully, or by design. It is the activity of the artist, as may be illustrated by the participle from the verb, yotser, “a potter.” Whereas the emphasis of bara’ is on something new and perfect that is produced, the emphasis of yatsar is that what is made is formed by design. ‘Asah, on the other hand, simply means “to do, make,” and is too broad to be helpful in this study. There is another word that is used a couple of times as well--qanah, “to create.” It is often lost in the meaning of qanah, “to acquire,” but is actually an individual word (another homonym). And, the verb banah, “to build,” also may be synonymous with words of creation, but has a broader range of uses. It may be used for the physical construction of something (such as a house), but may also be used for creation (the forming of Eve) or procreation (e.g., building the house of Israel). Translations In the ancient Greek translations of the Bible several words were used to translate bara’, the most common being ktizein (which also translates other words for creation). In classical use the word meant “to people a place” or “to make habitable.” But in the New Testament it is used for the creation by God (Col. 1:16; Eph. 3:9) as well as the transforming of people who come to faith (Eph. 2:10; 4:24). The second major word used in the Greek is the general word poiein. Hatch and Redpath list over a hundred forms translated by it. Poieinmost often translates Hebrew ‘asah, “to make, do,” but it translates bara’ in Genesis 1:1, 21, 27; 5:1, 2; 6:7; Isa. 42:5; 43:1; 45:7, 18; and 65:18. Aquila, however, preferred the precision of ktizein in the creation accounts. Several other Greek words are used. In Numbers 16:30 we find deiknuein, “to show, bring to light.” Archein is used in Genesis 2:3--“which God began to do.” Isaiah 40:28 and 43:7 have kataskeuazein, “to equip, furnish, prepare, build and furnish a house.” In Isaiah 40:26, 41:20, and 42:15, katadeiknunai, “to introduce, invent, make known,” is used. So the Greek translators did not confine themselves to the main words “create” or “make,” especially when working with the different nuances of bara’ in the prophets. According to the American Heritage Dictionary the English word “create” means (1) to cause to exist, bring into being, originate; (2) to give rise to, bring about, produce. It derives from the Latin creare, “to bring forth, create, produce” (“to cause to grow.” Ceres was the goddess of agriculture, especially the growth of fruits [see also “cereal”]). See also “procreate.” Significance The word bara’ is used exclusively for the activity of God in which he fashions something new and pristine. The word could be used for creating something out of nothing, but that emphasis must come from the context and not from the meaning of this word (and the Bible does in many places teach that creation was originally out of nothing). Bara’ Includes the ideas of creating, shaping, forming, and transforming. Its emphasis lies in the fact that what is produced is new and fresh and good and perfect. It does not produce something imperfect or incomplete. While many English words could be used in the translations, “create” still serves very well because its connotations have been elevated by association with the Creator. We tend to use the word “create” to refer to a work of art, a masterpiece, something new and wonderful. For all the ordinary things, or inferior things, “make” serves very well.