Salmos 51

John Calvin · Citado em PreceptAustin

Salmos 51

Calvin - Men never entertain a real hatred towards sin unless God illuminates their minds and changes their hearts. Play Keith Green's classic vocal version of David's prayer - Create in me a clean heart Or listen to this country music version - very nice Another vocal Maranatha Singers Bill Gaither Trio's rendition (old fashioned gospel singing but very nice) of A Perfect Heart Charles Horne - The purification and renovation of the heart and spirit of man is a work to which that power only is equal, which, in the beginning, created all things, and, in the end, will create all things new.—" A right spirit is renewed within us," when the affections turn from the world to God, and charity takes the place of concupiscence (strong desire, lust, coveting of carnal things). (Psalm 51 Commentary) J R Miller - Next he prays for renewal of heart: "Create in me a pure heart, O God." He has discovered the black fountain of sin in his life, pouring up its defiling waters and polluting all his soul. He cannot himself purify this black well, and he brings it to God that He may purify it. The word "create" shows that David understood the necessity of a divine work in him, a work nothing less than a new creation. (Devotional Hours with the Bible) And renew a steadfast spirit within me - Clearly sin had caused in David a "shaky" spirit. As

Salmos 51

Calvin writes…Deliver me from bloods. The term bloods in Hebrew may denote any capital crime; and in my opinion he is here to be considered as alluding to the sentence of death, to which he felt himself to be obnoxious, and from which he requests deliverance. Charles Horne comments…The unhappy criminal entreats in this verse, for the divine help and deliverance, as if he not only heard the voice of innocent blood crying from the ground, but as if he saw the murdered Uriah coming upon him for vengeance, like an armed man. If he can but obtain the pardon of this sin, he promises to publish to all the world the righteousness of God, who justifies sinners, and shows mercy to the penitent; though he must, at the same time, publish likewise his own heinous and horrid wickedness.(Psalm 51 Commentary) Augustine - When man uncovers his sin, God covers it. When man cloaks, God strips bare. When man confesses, God pardons. C H

Salmos 51

Salmos 51:10-19

Calvin - Men never entertain a real hatred towards sin unless God illuminates their minds and changes their hearts. SIN: THE WORM IN THE APPLE Sin is to the heart like a worm is to an apple and explains David's plea for a clean heart. The worm gets into the apple when the mother worm lays her egg in the apple blossom, which then hatches in the "heart" of the apple. That's what sin is like -- it begins at the core of our being, our heart, and "eats" its deceptive, destructive way into our thoughts, our words and our deeds. Do not be deceived by sin -- even the "little worms" that are not dealt with quickly can cause big destruction! David confessed some "big worms" to God, but in so doing he gives us a beautiful template by which we may confess any and all of our "worms" (big or little, they are all "big" to a holy God) and seek His favor to create in us a clean heart. Hallelujah for the Cross of Christ, which makes confession, contrition, cleansing and creation of a new heart our ever present path to restored fellowship, joy and peace in Christ. Bill Gaither Trio's rendition (old fashioned gospel singing but very nice) of A Perfect Heart J Henry Jowett on heart - “Heart” comprehends not only feeling, but intellect and will. It suggests the impulsive; the sphere of the emotions and sympathy, of hatred and of love. It suggests the directive; the realm of plans and of judgment, the sphere and home of thought. It suggests the executive; the power which prosecutes purpose, the forces of persistence and resistance; the offensive and defensive energies of the life. The dominion of the heart is inclusive of the threefold sovereignty of emotion, intellect and will. A clean heart is, therefore, very much more than refined and sensitive feeling. It is also inclusive of illumined and clarified discernment; of healthy and wholesome will. “Create within me a clean heart” is a very wealthy and comprehensive prayer; make my feelings like clean fire, make my thought like a sea of glass. Make my will like a loyal soldier, incapable of mutiny. How is this splendid aim to be gained? By an act of creation. “Create in me a pure heart, O God.” There is something in creation that is revolutionary: it is the gift of a seed. John Stuart Mill said that a revolutionary force entered into his life on the day he came to know the lady who was afterwards to be his wife. The experience is a commonplace in ordinary life. Intimacies mark the beginnings of revolutions. A father says, “It was a bad day when my lad became intimate with such a one,” and he mentions the name with bitterness and shame. But why a bad day? A revolutionary force got hold of him, bad principle possessed him. The seed of devilry was implanted, which worked itself out in all manner of unworthiness and sin. The first step in the creation of devilry is to become related to one. On the good side and on the bad the revolutionary in life is occasioned by the establishment of a new relationship. The first requisite in the creation of the Godlike life is relationship with God. Life is revolutionized when man comes into conscious communion with his Maker. Let me illustrate. Here is a reservoir supplying the needs of a great town. The waters become poisoned and defiled. The vast mains become the agents of destruction, the vehicles and purveyors of disease. Epidemics break out. Pestilence abounds. Let me assume that on pure and unpolluted heights there are discovered unmeasured resources of water, clean and undefiled. Let us assume that we could connect the corrupted mains with the clean and wholesome flood. The linking of the two would be the beginning of a revolution. The epidemic would not be obliterated in a day, even with the opening of the crystal flood. But in the revolution would be the potency of health. And here am I, a member of a race, down whose waterways flow currents of diluted and defiled life. That truth is not only proclaimed in the Scripture, it is the doctrine of modern science. One calls it the legacy of Adam, the other the bequest of heredity. “In Adam all die;” the elements of corruption are transmitted; the reservoir from which I drink has been defiled. Now let us assume that I could become related to some reservoir in the heights, some pure river of water of life. How then? What I bespeak as an assumption has been proclaimed as a gospel. I can change the reservoirs; “as in Adam all die, even so in Christ shall all be made alive.” The heredity can be changed; “heirs of Adam,” we can become “heirs of God, and joint-heirs with Christ.” The first element in the new creation is a new relation. We become “new creatures” when we become “one with Christ.” The revolution is succeeded by evolution. Becoming the “heir of God, and joint-heir with Christ,” I am subjected to a discipline which is intended to develop all the wealth of my inner life. The discipline is intended to discharge the twofold ministry of instruction and chastening. (J. H. Jowett, M. A.) God - Hebrew word Elohim (see study), the Name of God which is intimately linked with Creation.

Salmos 51:10-19

Calvin writes… Deliver me from bloods. The term bloods in Hebrew may denote any capital crime; and in my opinion he is here to be considered as alluding to the sentence of death, to which he felt himself to be obnoxious, and from which he requests deliverance. Charles Horne comments… The unhappy criminal entreats in this verse, for the divine help and deliverance, as if he not only heard the voice of innocent blood crying from the ground, but as if he saw the murdered Uriah coming upon him for vengeance, like an armed man. If he can but obtain the pardon of this sin, he promises to publish to all the world the righteousness of God, who justifies sinners, and shows mercy to the penitent; though he must, at the same time, publish likewise his own heinous and horrid wickedness.(Psalm 51 Commentary) Augustine When man uncovers his sin, God covers it. When man cloaks, God strips bare. When man confesses, God pardons. C H

Salmos 51:10-19

Calvin - The meaning, usually attached to the expression is, that God would so direct his tongue by the Spirit as to fit him for singing his praises. But though it is true that God must supply us with words, and that if He does not, we cannot fail to be silent in His praise, David seems rather to intimate that his mouth must be shut until God called him to the exercise of thanksgiving by extending pardon. n. Spurgeon… O Lord, open Thou my lips. He is so afraid of himself that he commits his whole being to the divine care, and fears to speak till the Lord unstops his shame-silenced mouth. How marvelously the Lord can open our lips, and what divine things we poor simpletons pour forth under His inspiration! (Ed: And what fleshly things when not under His inspiration!) This prayer of a penitent is a golden petition for a preacher. Lord, I offer it for myself and my brethren. But it may stand in good stead any one whose shame for sin makes him stammer in his prayers, and when it is fully answered, the tongue of the dumb begins to sing. And my mouth shall show forth Thy praise. If God opens the mouth he is sure to have the fruit of it. According to the porter at the gate is the nature of that which comes out of man’s lips; when vanity, anger, falsehood, or lust unbar me door, the foulest villainies troop out; but if the Holy Spirit opens the wicket (gate), then grace, mercy, peace, and all the graces come forth in tuneful dances, like the daughters of Israel when they met David returning with the Philistine’s head. John Boys… O Lord, open thou my lips; and my mouth shall shew forth thy praise. As man is a little world in the great, so the tongue is a great world in the little (Jas 3:5). It has no mean; it is either a great evil, or a great good. If good the tongue is a walking library, a whole university of edifying knowledge; but if bad (Jas 3:6), "a world of wickedness." No better dish for God's public service, when it is well seasoned, but, none worse, when ill handled. So that if we desire to be doorkeepers in God's house, let us entreat God first to be a doorkeeper in our house, that He would shut the wicket (gate) of our mouth against unsavory speech (Ps 141:3), and open the door of our lips, that our mouth may show forth His praise. This was David's prayer, and ought to be our practice, where we observe three points: Who? The Lord; What? Open my lips; Why? That my mouth shall show forth thy praise (Cp interrogation of text with the 5W/H'S). For the first -- man by himself cannot untie the strings of his own stammering tongue, but it is God only Who opens "a door of utterance." (Col 4:3-note). When we have a good thought, it is (as the school doth speak) gratia infusa (in order to make dark); when a good word, gratia effusa (in order to give exhilaration); when a good work, gratia diffusa (in order to spread out). Man is a lock, the Spirit of God has a key, "which opens and no man shuts;" again, "shuts and no man opens." (Rev 3:7). He opened the heart of Lydia to conceive well (Acts 16:14), the ears of the prophet to hear well (Isa 50:1-11), the eyes of Elisha servant to see well (2Ki 6:17), and here the lips of David to speak well. And therefore, whereas in the former verse he might seem too peremptory, saying, My tongue shall sing aloud of thy righteousness; he does, as it were, correct himself by this later edition and second speech: O Lord, I find myself most unable to sing or say, but open my lips, and touch my tongue, and then I am sure my mouth shall show forth thy praise. Charles Horne comments… The mouth which sin had closed, can only be opened by pardon: and to show this, he who came, conferring pardon, caused the tongue of the dumb to speak, and to sing praises to the Lord God of Israel. (Psalm 51 Commentary) HINTS FOR PASTORS AND LAYPERSONS When God does not open our lips we had better keep them closed. When He does open them we ought not to close them. When he opens them it is not to speak in our own praise, and seldom in praise of others, but always in His own praise. We should use this prayer whenever we are about to speak in his name. "O Lord, open," etc. Psalm 51:16 For You do not delight in sacrifice, otherwise I would give it; You are not pleased with burnt offering: delight: Ps 51:6 Ex 21:14 Nu 15:27,30,31 35:31 Dt 22:22 Ho 6:6 otherwise: Ps 40:6 50:8 Pr 15:8 21:27 Isa 1:11-15 Jer 7:22,23,27 Am 5:21-23 Heb 10:5,6 For - term of explanation. David explains why praise is better, an explanation that continues into the next verse. God is never pleased with sacrifices that reflect external acts of merely "going through the motions" but only delights in worship that flows from a repentant heart. You do not delight in sacrifice - Praise is better than sacrifice. But the key is that the heart must be right with God, for neither praise nor sacrifice is acceptable (pleasing) unless the heart is right! Ritual without genuine repentance is useless. Delight (02654) (chaphets) means to have pleasure, to have favor, to be pleased, to feel great favor towards something and to desire and/or be willing to do something not by force implying voluntary choice. In the OT the idea of delight means much more than merely ‘to long for’ but in Hebrew psychology the whole personality was involved in delight. The idea includes a longing for something that promises enjoyment or satisfaction. Swanson - 1. (qal) desire, want, i.e., have a feeling or attitude to experience or possess an object (Dt 25:7); 2. (qal) delight, take pleasure in, be eager, i.e., have a fondness or affection for an object or experience (Nu 14:8); 3. (qal) be willing, i.e., to do something not by force, implying a voluntary choice (Ru 3:13) Leon Wood - The basic meaning is to feel great favor towards something. Its meaning differs from the parallel roots, āmad, āšaq, and rāâ, in that they connote less emotional involvement. āmad and āšaq are usually translated “desire,” and rāâ “accept,” favor being based on need, or judgment of approval. In the case of āpē, the object solicits favor by its own intrinsic qualities. The subject is easily attracted to it because it is desirable. A fourth root, gîl, somewhat parallel, connotes even greater emotional involvement. Here the subject gives expression to his delight in a joyful attitude and conduct. The root āpē is used more frequently than the other words, a total of 123 times, including the verb and its derivatives. āpē occurs only in the Qal stem, and it means “to experience emotional delight.” This delight may be felt by men or by God. Men are said to experience it in respect to women. Shechem, son of Hamor, had “delight” in Jacob’s daughter Dinah (Gen 34:19). The contestants in King Ahasuerus’s beauty contest did not return to him after the first viewing unless he had “delight” in them (Esther 2:14). Men also experience it with other men. When King Saul wanted David to marry his daughter Michal, he instructed his servants to inform David that the king had “delight” in him (1Sa 18:22). This delight may be experienced in respect to matters and things. Joab used the word when he asked David why he persisted in having a census taken, or the army mustered (see pāqad), i.e. why he had “delight” in it (2Sa 24:3). The word is also used in reference to people delighting in certain activities. King Ahasuerus asked Haman what should be done to the man whom the king “delighted” to honor (Est 6:6). Still another use of the word is in an absolute sense, as in a repeated expression of Song: “Nor awake (my) love, until he please” (Song 2:7; 3:5; 8:4). The word is used of God having delight in certain people. In David’s song of deliverance, he says that God provided for him because he “delighted” in him (2Sa 22:20). The Queen of Sheba expressed a blessing to God because he “delighted” in Solomon (1Ki 10:9). God is said to experience this delight toward good works of men. For instance, he “delights” in his sabbath being kept and his law observed (Isa 56:4), in “mercy” and “knowledge of God” (Hos 6:6), and in “truth” (Ps 51:8). In respect to himself, God engages in activities in which he takes “delight” (Ps 115:3; 135:6). Samson’s father, Manoah, feared death for himself and wife because the Angel of the Lord had appeared to them, but his wife replied that had God “delighted” to do this, he would not have received their sacrifices. (TWOT) NAS Usage: delight(15), delighted(7), delights(8), desire(9), desired(3), desired*(1), desires(5), favors(1), have any pleasure(1), have… delight(2), have… pleasure(1), pleased(6), pleases(7), take pleasure(1), take… pleasure(2), wish(2), wished(1), wishes(1) Chaphets - 70 v - Gen 34:19; Num 14:8; Deut 21:14; 25:7f; Judg 13:23; Ruth 3:13; 1 Sam 2:25; 18:22; 19:1; 2 Sam 15:26; 20:11; 22:20; 24:3; 1 Kgs 9:1; 10:9; 2 Chr 9:8; Esth 2:14; 6:6f, 9, 11; Job 9:3; 13:3; 21:14; 33:32; Ps 18:19; 22:8; 37:23; 40:6, 8; 41:11; 51:6, 16, 19; 68:30; 73:25; 109:17; 112:1; 115:3; 119:35; 135:6; 147:10; Pr 18:2; 21:1; Eccl 8:3; Song 2:7; 3:5; 8:4; Isa 1:11; 13:17; 42:21; 53:10; 55:11; 56:4; 58:2; 62:4; 65:12; 66:3f; Jer 6:10; 9:24; 42:22; Ezek 18:23, 32; 33:11; Hos 6:6; Jonah 1:14; Mic 7:18; Mal 2:17 The Lxx translates chaphets is Ps 51:16 with thelo which describes the exercise of the will and motivated by inclination to be pleased with something. Spurgeon… For thou desirest not sacrifice. This was the subject of the last Psalm. The Psalmist was so illuminated as to see far beyond the symbolic ritual; his eye of faith gazed with delight upon the actual atonement. (Ed: In other words the sacrifices by themselves were but pictures of the greater work of God on the Cross and as such could only be "seen" with the eye of faith. Sacrifices that are mechanical or rote are useless, even as mechanical, rote worship and praise is worthless, no matter how emotion is the participant. God is ever examining the heart before He looks at the actions!) “Else would I give it.” He would have been glad enough to present tens of thousands of victims if these would have met the case. Indeed, anything which the Lord prescribed he would cheerfully have rendered. We are ready to give up all we have if we may but be cleared of our sins; and when sin is pardoned our joyful gratitude is prepared for any sacrifice. “Thou delightest not in burnt offering.” He knew that no form of burnt sacrifice was a satisfactory propitiation. His deep soul-need made him look from the type to the antitype, from the external rite to the inward grace. Burnt offering (05930)('olah from 'alah = to ascend and thus the picture of going up in smoke) refers to a whole burnt offering (one which goes up in smoke), which was voluntary, was understood as a sacrificial gift to God, resulting in a pleasing aroma acceptable to Jehovah (Lev 1:9). The presenter laid hands on the sacrifice which many feel signifies they saw the animal sacrifice as their substitute. The blood was sprinkled on the altar (Lev 1:6) When this offering was properly carried out (including a right heart attitude not just a "going through the motions," [which was not pleasing to God - Jer 6:20, Jer 7:21, 23, 24, as described here by David in Ps 51:16-17] not just an external "work," but an internal submission and obedience to Jehovah), they made atonement and were acceptable before Jehovah. The total burning indicated (or should have indicated) total consecration of the presenter's heart and soul and life to Jehovah. Psalm 51:17 The sacrifices of God are a broken spirit; A broken and a contrite heart, O God, You will not despise: sacrifices: Ps 107:22 Mk 12:33 Ro 12:1 Php 4:18 Heb 13:16 1Pe 2:5 broken spirit: Ps 34:18 147:3 2Ki 22:19 Isa 57:15 61:1, 2, 3 66:2 Eze 9:3,4,6 Mt 5:3 Lk 18:11-14 You will not despise: Ps 22:24 102:17 2Ch 33:12,13 Am 5:21 Lk 7:39-50 15:2-7,10,21-32) Behold, I fall before your face; My only refuge is your grace. No outward forms can make me clean, The leprosy lies deep within. Spurgeon exhorts all believers… Let us seek after the like brokenness of heart; for however excellent our words may be, if our heart is not conscious of the hell-deservingness of sin, we cannot expect to find forgiveness. There are men and women whose self-righteousness would never allow them to descend to the depths of immorality committed by David and yet sadly, whose hearts remain stony hard and almost incapable of penitence (because of the pride of their self righteousness). This brings to mind Jesus' powerful teaching on the Pharisee and the tax-gatherer… Two men went up into the temple to pray, one a Pharisee, and the other a tax-gatherer. The Pharisee stood and was praying thus to himself, 'God, I thank Thee that I am not like other people: swindlers, unjust, adulterers, or even like this tax-gatherer. 'I fast twice a week; I pay tithes of all that I get. But the tax-gatherer, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, 'God, be merciful (hilaskomai = be propitious, make reconciliation - Christ is the propitiation or satisfaction for our sins 1Jn2:2) to me, the sinner!' I tell you, this man went down to his house justified (dikaioo = declared righteous) rather than the other; for everyone who exalts himself shall be humbled, but he who humbles himself shall be exalted. (Luke 18:10-14) Spurgeon… The sacrifices of God are a broken spirit. All sacrifices are presented to Thee in One, by the man whose broken heart presents the Savior’s merit to Thee. When the heart mourns for sin, thou art better pleased than when the bullock bleeds beneath the axe. A broken heart is an expression implying deep sorrow, embittering the very life; it carries in it the idea of all but killing anguish in that region which is so vital as to be the very source of life. So excellent is a spirit humbled and mourning for sin, that it is not only a sacrifice, but it has a plurality of excellencies, and is pre-eminently God’s “sacrifices.” J. J. Stewart Perowne… When speaking of thankfulness, we might have expected him to say, "a joyful heart, or a thankful heart," but instead of that he says, "a contrite heart." For the joy of forgiveness does not banish sorrow and contrition for sin: this will still continue. And the deeper the sense of sin, and the truer the sorrow for it, the more heartfelt also will be the thankfulness for pardon and reconciliation. The tender, humble, broken heart, is therefore the best thank offering. Broken (07665)(shabar) means to break in pieces, to shatter, to smash. The first biblical occurrence of shabar is in Ge 19:9, where the men of Sodom "pressed hard against Lot and came near to break the door." In another use, God says "I will also break down your pride of power" (Lev 26:19). In Ezekiel 6:9 God describes how He has "been hurt (broken) by their adulterous hearts which turned away from" Him "and by their eyes which played the harlot after their idols" (describing faithless Judah now in captivity in Babylon). The Lxx translates shabar with suntribo which means to cause destruction of something by making it come apart (by shattering, smashing or crushing) and figuratively to be severely damaged psychologically and thus to be broken (as used in Lxx to describe the "brokenhearted" in Isa 61:1, Ps 34:18, Ps 147:3) The broken person is one who responds to the convicting ministry of the Spirit by turning from self and unto God and manifesting this change of heart in their thoughts, words and deeds (repentance). The antithesis of a broken person is the self-centered, self-made, hard hearted individual who refuses to humble themselves and repent (see Saul's superficial facade of repentance - 1Sa 15:24, 30 resulting in God stripping him of his kingdom - Saul's words reveal that his heart was resistant to God's verdict in contrast to King David - 2Sa 12:13 who the Lord forgave). The fundamental distinction between a hard heart like Saul and a broken heart like David had is seen in how one reacts when confronted in their sin. The contrite heart chooses to be humbled and to repent. The contrite person trembles at God's Word (see Is 66:2 below) and instead of despising His Word (2Sa 12:9, 10), receives His Word (especially His Word of reproof), which is able not only to convict but to heal and make whole (Ps 147:3). For My hand made all these things, Thus all these things came into being,” declares the Lord. “But to this one I will look, To him who is humble and contrite of spirit, and who trembles at My word. (Is 66:2). The Messiah came for those who are broken in heart as prophesied in Isaiah and fulfilled in Luke… The Spirit of the Lord GOD is upon me, Because the LORD has anointed me To bring good news to the afflicted; He has sent me to bind up the brokenhearted (Suntribo from sun = together, with + tribo = break > crush completely), To proclaim liberty to captives, And freedom to prisoners (This healing, liberty and freedom clearly being a result of the power of the proclamation and reception of the Glorious Gospel); (Lk 61:1) The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted (Suntribo from sun = together, with + tribo = break > crush completely), to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,19 To preach the acceptable year of the Lord. (Quoting the KJV - Lk 4:18, 19) ISBE entry says that brokenhearted are… People who feel their spiritual bankruptcy and helplessness, and who long for the help and salvation of God. Such people are in the right condition to be met and blessed by God. Compare "of contrite spirit" (Ps 31:18; Isaiah 66:2). (International Standard Bible Encyclopedia) Allan Ross writes that… In the Old Testament, anyone who sinned as David did had to receive a word from a priest or prophet indicating he was forgiven. Only then could the penitent person again take part in worship and make a peace offering. In the New Testament the word of forgiveness is forever written in God’s Word—the blood of Jesus Christ cleanses from sin (1Jn 1:7). Yet even in the New Testament a believer must have a spirit broken of all self-assertion; he must acknowledge his need before God to find spiritual renewal and cleansing (1Jn 1:9). (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor) (Bolding added) God does not receive "broken" (defiled) animals as sacrifices (Mal 1:6, 7, 8), but He always receives broken hearts! Have you committed some heinous, even embarrassing sin against your LORD? The way back begins with a heart that is broken over your sin against a holy God. That is a sacrifice God will never reject! Warren