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Psalm 55: Mischief In The Midst Of It

Joe Harby on

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Introduction

In all of Scripture, David was one of God’s most favored servants. He was also one of the most tested and tried of all His servants, and there is a connection between the two conditions. It is through much tribulation that we enter the kingdom of heaven, we are told, and this does not mean that we are carried to glory on a litter covered with rose petals. It means something else entirely.

The Text

“Give ear to my prayer, O God; And hide not thyself from my supplication. Attend unto me, and  hear me: I mourn in my complaint, and make a noise . . .”  (Ps. 55:1-23).

Summary of the Text

We are not told the circumstances of this psalm, but from the description, it may have been after the revolt of Absalom, and the treachery of Ahithophel. The psalmist begins by pleading with God to really hear him (vv. 1-2). His complaint concerns the slanders of his enemies (v. 3). The slander and the malice behind it have not left him unaffected; he is really shaken (vv. 4-5). If he had the means to fly away from it all, he would fly straight to the wilderness (vv. 6-8). He then asks God to intervene, and overthrow them and their impudent plots (vv. 9-11). David would have been able to handle it if an enemy had done this, but this was a treachery that struck really close to home (vv. 12-14). David prays for God’s judgment to fall upon this treachery (v. 15). As for David, he will trust in God (v. 16-19). His foes are the way they are because they do not fear God (v. 19). This lack of fear for God results in a life of treacherous flattery (v. 20-21). David turns to exhort himself (and others) to trust in God (v. 22). The sovereign God is God over traitors as well as everything else. The distinction between the one who betrays and the one who trusts is a sharp distinction (v. 23).

Arguing the Case With God

There is a vast difference between complaining about God, which is terrible, and complaining to God, which He welcomes. We should all know what happens to those who murmur, complain, moan, and grumble. Their bodies are scattered over the desert. But the alternative to this is not Stoicism. David here “makes a noise” (v. 2). Lay out your case. Reason it through. Don’t pray like you were a block of wood. If you do, then you will get answers to prayer of a kind that would satisfy a block of wood. The Psalms teach us to sing, and to pray, and to argue rightly. The faithful servant in prayer does not want to “say the right words.” He wants an audience. He wants his prayers to be heard. Your goal should be to learn how to offer prayers that cannot be refused. As John Bunyan put it, it is better that your heart be without words than that your words be without heart.

Courage and Fear

Courage is not the absence of fear. Courage is doing what you are called to do, despite your fears. This psalm is clearly messianic in its direction and intent. David had his Ahithophel and Christ had His Judas, both of whom ended by hanging themselves. Both David and Jesus dealt with treachery. And both dealt with fear. Here David speaks of trembling, fear and horror (vv. 4-5). The Lord Jesus sweat drops of blood in His anguish (Luke 22:44). The Lord Jesus did not confront the cross with passive indifference, but rather with obedience, which is a very different thing. Jesus faced the effective work of His traitor with strong crying and tears (Heb. 5:7), but He faced it.

Buttered and Battered

In the words of Spurgeon, David was buttered with flattery and battered with malice, and from the same source. You butter something up when you want to devour it. This man who had betrayed David was smooth in his words, as smooth as butter, but war was in his heart (v. 21). His speech was softer than oil, but at the same time that same speech was a drawn sword (v. 21). This was someone who had been close to David, who had worshipped together with him (v. 14). David says He could have handled it if it had been someone who was supposed to be hostile. Never forget that Judas was dear to Jesus.

When you are reading the story of Scripture, and you are reading the story of the Church, and you are reading the story of your life, remember that treachery is archetypical. A servant is not greater than his master. Something can be a kink in the story without being a kink in the Story. God uses traitors to advance His kingdom. After all, He used a traitor to save the entire world (Acts 4: 27-28).

In Broad Daylight

David, who was king in the city, nonetheless saw evil taking root in the city. He wanted God to act in order to destroy their machinations, for he had seen violence and strife in the city (v. 9). Mischief is in the midst of it; sorrow is in the midst of it (v. 10). David knows this because they go about on the walls “day and night.” This indicates two things. One is that their plotting is ceaseless—they tirelessly work toward their corrupt ends. It also indicates that they are willing to advance their agenda in broad daylight. They cook up some mischief, and then come out onto the Capitol steps and hold a news conference to brag about it. Someone with David’s insight can see what they are doing, but for most people they offer one thing for public consumption, and behind closed doors you find the “wickedness,” the “deceit,” and the “guile” (p. 11).

God Will Judge

When the judgment of God falls, the wicked will be destroyed (v. 9). They will fall, suddenly, under the force of one blow. They will fall backward, down into death and Sheol (v. 15), for wickedness is in their dwelling, and in their midst. The schemers and climbers and plotters and all such progressives, are climbing up a rock face, an endless climb with no top, and Hell below them. There will come a time when they cannot hold on, and must let go. And they will fall backward, and take their place among the helwaru, to use an old Anglo Saxon word. Contrary to popular opinion, Hell is not a travesty of justice; Hell is nothing but justice. All the excuses, all the smooth words, all the rationalizations, all the slanders, will burn away in an instant, and nothing will be left but the justice of it.

Mischief in the Midst of It

We are not supposed to over-engineer our understanding of the city. We call upon our leaders to confess that Jesus is Lord, and to govern as though He is Lord. We confess that there is no alternative to this that can result in salvation for us, and for our people. There is no salvation without a Savior. But in order to be blessed by this Savior, we must call upon Him. We do not get to be like an embarrassed teenager who wants a ride to school in the family car, but who does not want to be seen with the family car. Well, which way do you want it?

We rest upon God alone. He will deliver us. As has been forcefully pointed out, God can intervene with means, with various means, and apart from means. Absalom was hanged without a rope, and Ahithophel was hanged with one.

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Psalm 54: According To His Truth

Joe Harby on

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Introduction

The background to this psalm is found in 1 Samuel 23, and it is a testimony to David’s faithfulness to God in the midst of much unfaithfulness to him. David had delivered Keilah from the Philistines, but the Lord told David that they would turn him over to Saul. He then went to the wilderness of Kiph, but the Kiphim went to Saul the tyrant and promised to turn David over to him. Saul, true to form, felt like he’s the one who needed compassion (1 Sam. 23:21). The one exception to all this treachery was Jonathan. In this background chapter, he makes a wonderful covenant with David—Saul, the tyrant, fathered one of the noblest sons in all of Scripture (1 Sam. 23:16). But when most men are treacherous, and when many men are flakes, God remains God.

The Text

“To the chief Musician on Neginoth, Maschil, A Psalm of David, when the Ziphims came and said to Saul, Doth not David hide himself with us?

Save me, O God, by thy name, and judge me by thy strength. Hear my prayer, O God; give ear to the words of my mouth. For strangers are risen up against me, and oppressors seek after my soul: they have not set God before them. Selah. Behold, God is mine helper: the Lord is with them that uphold my soul. He shall reward evil unto mine enemies: cut them off in thy truth. I will freely sacrifice unto thee: I will praise thy name, O LORD; for it is good. For he hath delivered me out of all trouble: and mine eye hath seen his desire upon mine enemies” (Ps. 54:1-7).

Summary of the Text

When the Kiphim volunteered to turn David over to Saul, David cries out to God, asking for salvation by the name of God (v. 1), and he requests that he be judged by the strength of God (v. 1). He then urges God to listen (v. 2). David says that his problem is two-fold—strangers have volunteered to take up the conflict with David (v. 3), and oppressors are trying to get him (v. 3). The Ziphim are the strangers, who should have had no problem with David, and the oppressors are Saul and his forces. Both are motivated by a functional atheism—they have not set God before them (v. 3). We then find a selah—Spurgeon says that David is out of breath with indignation. David then says that God is with him; the Lord is also with those who encourage David (v. 4), which would have to include Jonathan. David knows the shape that this help will take—God will reward evil to David’s enemies, and will cut them off in His truth (v. 5). David knows this will happen, and he promises to pay his sacrificial vows when it does (v. 6). He will praise God’s name (v. 6), the name by which he was saved (v. 1). David claims his deliverance by faith (v. 7), and he foresees his God-given victory over his enemies (v. 7).

More on Atheism

We considered the realities of functional atheism in the previous psalm, but we see that same kind of atheism at work here. David says that strangers have risen up, and oppressors have pursued, because “they have not set God before them.” But what does Saul say when the Ziphim come to him? He puts a pious varnish over it. “And Saul said, Blessed be ye of the LORD; for ye have compassion on me” (1 Sam. 23:21). Saul pronounces this blessing in the name of Yahweh, the covenant God of Israel.

We have noted this characteristic of Saul before—trying to murder others while expecting everybody to feel sorry for him. But this kind of thing is often a function of retroactive justification. If one man wrongs another, he is frequently not of a mind to say to himself, “Yes, I did a vile thing without any good reason.” The human heart is a self-justification factory, manufacturing reasons by the quarter ton.

Most of those reasons are of a very poor quality indeed, and have a very tenuous relationship to any kind of orderly chronology. So one man wrongs another, and then goes hunting around in the past (anything earlier than his sin) for retroactively perceived grievances, things that were perfectly fine with him at the time. This is the way the world works, but it must not be the way that you work.

Judgment Is Real

Now David is not being petty or vindictive. As with the imprecatory psalms, the whole point is to turn a grotesque situation over to God, who is the one who sees all things perfectly. We can know the main outlines, but we still turn it over to God. While the bulk of this psalm is David asking to receive help, in one place he makes a direct statement about what God will do to those who are persecuting him. So it is not turned over to God in a spirit of agnosticism; the situation is turned over to God with particular requests attached. David here says that God will “reward evil” to David’s enemies. David has a particular request that God “cut them off.” He wants God to do this in God’s truth, and according to God’s judgments, but he nonetheless wants God to do it. Someone has ably defined a liberal as someone who won’t take up his own side in a fight. If that is the case, the spirit of liberalism is pervasive in the modern church—even including ostensibly conservative churches.

The Troublesome Issue of Works

God will not not judge the world in the aggregate. He will not judge by the gross ton. His judgments will involve glasses of cold water that some people gave and other people didn’t (Mark 9:41). His judgments will include every idle word that some people spoke and some people didn’t (Matt. 12:36). God will render to every man according to his deeds (Rom. 2:6). The apostle Paul also says of false teachers that their “end shall be according to their works” (2 Cor. 11:15). He also asked that Alexander be rewarded “according to his works” (2 Tim. 4:14). “And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear” (1 Pet. 1:17).

Now in line with all the Reformation, we hold that the dividing line between the sheep and goats is a line drawn by the electing good pleasure of God, and is not according to works. But once the Lord’s infinite wisdom has drawn that line, the punishments and the rewards that are apportioned to the reprobate and the elect respectively most certainly are in line with how we have lived our lives. The scriptural testimony to this reality is abundant. And so it is crucial that we turn to Christ, knowing that His mercies endure forever.

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Psalm 53: Functional Atheism

Joe Harby on

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Introduction

This psalm is a variation of the fourteenth psalm, and makes a point important enough to be repeated. And that point is that this psalm applies to the whole human race, and not just to the tiny minority willing to claim their atheism openly. This is a psalm, not about atheism proper, but about the true nature of sin.

The Text

“To the chief Musician upon Mahalath, Maschil, A Psalm of David.

The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: There is none that doeth good. God looked down from heaven upon the children of men, To see if there wereany that did understand, that did seek God. Every one of them is gone back, they are altogether become filthy; There is none that doeth good, no, not one. Have the workers of iniquity no knowledge? Who eat up my people as they eat bread: They have not called upon God. There were they in great fear, where no fear was: For God hath scattered the bones of him that encampeth against thee: Thou hast put them to shame, because God hath despised them. O that the salvation of Israel were come out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad” (Ps. 53:1-6).

Summary of the Text

Like Ps. 14, the ascription is given to David. The psalms are almost identical, and the chief thing that appears to separate them is the context. The name of God is used seven times in each, but in Ps. 14, it is three times Elohim and four times Yahweh. In the psalm before us it is seven times Elohim, the Creator God. The Nabal, the blockhead, has said in his heart that there is no God (v. 1). They are corrupt, all of them, and pursue iniquity. Omniscience can’t know certain things, and one of them is where a righteous man might live (vv. 2-3). All are filthy; all are rancid (v. 3). Hatred of God translates to hatred of God’s people, and these corruptions eat the saints like they were a morsel of bread. As Thomas Watson put it, this is a Christ-hating and saint-eating world. They have not called upon God (v. 4). But judgment approaches, and those who had no fear of God will suddenly find themselves seized by fear. God scatters their bones (v. 5), and puts them to shame. The psalm concludes with a longing cry: O that the salvation of the Lord would appear out of Zion, and that the captivity of the Lord’s people would end (v. 6).

Apostolic Application

The apostle Paul quotes this passage in his indictment of the whole human race. Before he quotes it in Romans 3:10-12, he introduces the citation with his application. What does he say? “What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; as it is written, There is none righteous, no, not one . . .” What does this mean? Paul is saying that the indictment applies to all men, Gentiles and Jews both, and this makes it plain that we are talking about archbishops, seminary profs, and faith- based soup kitchen volunteers as much as about the chairmen of atheist leagues, and the writers of best-selling screeds against God. No one is righteous. Apart from the grace of God, no one does what is right—not the village atheist and not the village priest.

At the same time, God does reserve a people for Himself. They are seen in this psalm — God says the corrupt devour “my people” as though they were bread. God has a people. But He does not have them because of any righteousness they came up with on their own. Atheists devour only those who used to be atheists. No, the gospel indictment is universal, including every last man, woman, and child, Christ only excepted.

Functional Atheism

What is sin? It is, in the moment, an action that rests upon the idea that God does not see. But of course, God, if He exists, does see. This means that every deliberate sin presupposes a functional atheism. One of the reasons so many professed believers are rattled and upset by open atheism is that they are envious of the man who dares to say openly what so many nourish in their hearts. Our text says, “the fool says in his heart,” not “the fool says in his book . . .” Regardless of what intellectual workarounds may be in place, the result is a functional atheism. “He hath said in his heart, God hath forgotten: he hideth his face; he will never see it” (Ps. 10:11). “Yet they say, The LORD shall not see, neither shall the God of Jacob regard it” (Ps. 94:7).

Sin Is Never Solitary

But there is more. It gets worse. Sinners, when they sin, must do so in the presence of God. This is why the unconverted heart hates God, and would kill Him if that were possible. The fourteenth psalm has them turning aside, while here they are described as turning back, running in the opposite direction. But when they do, God is there, and this is obviously intolerable. What David found, to his comfort, was that God was everywhere (Ps. 139:8), and the sinner finds this to be a standing insult. If there were a blow that he could strike that would kill God, he would do so. And the only deliverance from this settled disposition is when God in His mercy strikes the blow that slays the dragon in every heart. That is what we call being crucified with Christ, and when that happens, we are born again.

If you doubt this, consider what happened when it became possible to kill God, when God took on human flesh as Immanuel, as God with us? He was crucified, not by pirates, but by the leading theologians of His day. You will never understand grace until you understand the nature of this pervasive atheism.

Moral Cowardice

The one who did not fear God, fears Him now (v. 5). The one who flees from God successfully must be the one who does it by fleeing to God, in Christ. And when he does this, perfect love casts out fear.

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Psalm 52: Reading The Story Lived

Joe Harby on

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Introduction

This psalm gives us a glimpse of David’s early years, and of the faithfulness and trust he displayed in hard circumstances. But he knew what God was like, and he knew how the world worked. That being the case, he could wait patiently, trusting.

The Text

To the chief Musician, Maschil, A Psalm of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.

“Why boastest thou thyself in mischief, O mighty man? the goodness of God endureth continually. Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully. Thou lovest evil more than good; and lying rather than to speak righteousness. Selah. Thou lovest all devouring words, O thou deceitful tongue. God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Selah. The righteous also shall see, and fear, and shall laugh at him: Lo, this is the man that made not God his strength; but trusted in the abundance of his riches, and strengthened himself in his wickedness. But I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever. I will praise thee for ever, because thou hast done it: and I will wait on thy name; for it is good before thy saints” (Ps. 52:1-9).

Summary of the Text

According to the ancient inscription above the psalm, the occasion for this was the debacle with Ahimilech and his priests in 1 Sam. 21-22. The psalm begins with asking why Doeg the mighty would boast in mischief—God’s goodness is continual (v. 1). His tongue is like a razor, capable of cutting his lies fine (v. 2). Not only were they words of mischief, but lying words of mischief (v. 2). Doeg loves evil more than good, which means he loves good not at all. He loves lies more than words of righteousness (v. 3). Selah is an invitation to pause and reflect, and we should reflect on the mystery that makes sin attractive. He loves it when deceits devour (v. 4). But it comes back around—he loves destruction, but God will visit destruction upon him (v. 5). Think about that, and selah. The response of the righteous, when he sees this judgment, is to fear and laugh both (v. 6). Isn’t that the guy who did not make God his strength, and who did trust in his own wealth (v. 7)? But the wealthy scoundrel destroyed is nothing like David. In the house of God, offering true worship, he is a green and fruitful olive tree (v. 8). David will praise God forever, because God is the one who has done this great thing (v. 9). With that trust, the judgment is as good as done, and David will wait for it (v. 9). It is good before the saints.

The Backstory

David fell into disfavor with Saul, not because of anything he had done, but simply because the grace and favor of God was upon him (1 Sam. 20). David fled from Saul, who was seeking his life. David came to Nob, where Ahimelech was, and obtained the shewbread for his men, and the sword of Goliath (1. Sam. 21:6, 9). Doeg the Edomite saw him there. Ahimelech knew nothing about the falling out between Saul and David, and David told him he was on urgent business from the king. After this, David fled to various places in order to stay away from Saul. When Saul heard that David was in the forest of Hareth, he upbraided his courtiers. Doeg, who had been his chief shepherd, told the king that he had seen him getting help from Ahimelech. Saul summoned the priest, who answered him bravely. Saul ordered the priests slaughtered, which his men refused to do, to their credit. He then ordered Doeg to do it, which he promptly did, and then he went and sacked the city of Nob. This was probably the cause of Doeg’s ascendancy, mentioned by David in the psalm. And note how Saul, the persecutor (1 Sam. 22:8) felt persecuted. He was trying to kill David for no good reason, and wanted everybody to feel sorry for him.

Trusting in Riches

Doeg did not trust in God, but rather trusted in his riches and great wealth. He gained them by destructive deceit —he had been at Nob, and knew David was there, but he also knew that Ahimilech was innocent of any conspiracy. Nevertheless, he lied with a half truth, and then sealed his commitment to that lie with his willingness to shed innocent blood. “If riches increase, set not your heart upon them” (Ps. 62:10). Doeg had a good year, at least the way he was calculating it. But he read the story completely wrong.

Lover of Destruction Destroyed

There are four verbs that describe what God will do to Doeg, translated here as destroy, take away, pluck out, and root out. It would be hard to make the coming desolation of Doeg any more clear, and it is a destruction that is entire and absolute. The first verb means to pull down and break into pieces, the second means to pluck up by twisting, the third means to sweep away, and the last refers to him being rooted up out of the land of the living.

The Laughter of the Saints

When worldlings conspire against God, we are not surprised to find that God laughs that them (Ps. 2:4. But sometimes we think that the privilege of such laughter is withheld from us, afraid that we could not do this apart from personal vindictiveness, which the Scriptures everywhere forbid. But notice what it says. The righteous shall see and fear, and laugh. This is no petty malice. Modern saints have been so warned about the dangers of triumphalism that we have forgotten to fear God. There is a deep seated gladness in the prerogatives of God that cannot be described as jolly merriment, but is nevertheless a solemn and righteous laughter.

Thriving in the House of God

David writes this when he was still on the run, and Doeg in a position of power at court. The last time he had been at the house of the Lord, the priests had all been slaughtered as a result. Nevertheless, he saw himself, in the midst of his affliction, as a green olive tree. The olive was a symbol of Israel, and David (who knew he had been anointed king by Samuel) was that Israel, even though he was on the run. And Doeg, even though he was a mighty man at court, was a dead man walking. As you walk by faith in God, see yourself in the story that God is writing. Know the story well enough to call the shots beforehand, not in arrogance, but in humility.

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Psalm 51: When Crushed Bones Rejoice

Joe Harby on

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Introduction

If forgiveness of sin is one of the glories of the new covenant, and it is (Heb. 8: 8-12; cf. Heb. 10: 17), then this psalm is one of the glories of the entire Bible. In this psalm, we learn the greatness of forgiveness, and in the course of learning this, we learn the true nature of that forgiveness.

The Text

“Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. Wash me throughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me . . .” (Ps. 51:1-19).

Summary of the Text

David begins with a cry for mercy, in accordance with the multitude of God’s tender mercies (v. 1), and not according to David’s just deserts. He asks for a thorough washing, a complete cleansing (v. 2). He is not trying to hide or cover up his sin (v. 3)—this psalm is for the chief musician, meaning that his confession is public. God’s law was the law that was broken, and so the sin, while it affected others, was sin against God alone (v. 4). David says that the sin extends down to his very nature (v. 5). Where the sin originated (in the inward parts), that is the place where God desires truth and wisdom (v. 6). He prays again for cleansing (v. 7)—hyssop was a plant used for sprinkling in ritual purifications (Lev. 14:4, 7; Num. 19:18-22). David prays that his crushed bones would be able to rejoice again (v. 8). He prays that God would turn His face away from his sins, and blot out his iniquities (v. 9). He then prays for a new creation, a complete renewal (v. 10). David then asks God not to hurl him away, and not to remove His Spirit from him (v. 11). He does not pray for his salvation back, but he does pray for the joy of it to come back (v. 12). When the cleansing is complete, then David can be used in the restoration of others (v. 13). The king cries out for deliverance from bloodguilt (v. 14), and then he will be able to sing. If God opens David’s mouth, then David will be able to praise Him (v. 15). There was no appointed sacrifice for the things which David had done (v. 16). But God delights in repentance in the inner man, and not just with regard to heinous sins like this one (vv. 16-17). God does not despise a broken spirit (v. 17). David’s sin had not just affected him alone; he was a king. And so David prays for mercy for his people (v. 18). True worship will then be offered to God (v. 19).

An Appalling Sin

We begin by noting that David really was a man after God’s own heart (1 Sam. 13:4), and so this should make every last one of us mindful of our step (1 Cor. 10:12). David was around the age of fifty when this happened, and had no business staying home from the war. Uriah’s rejection of David’s temptation highlights David’s initial failure (2 Sam. 11:1, 11). The breech of one duty had begun with the neglect of another. Bathsheba’s father, Eliam, was one of David’s cohort of thirty mighty men (2 Sam. 11:3; 23:34). If her father was one of David’s peers, then she was a lot younger than David, less than half his age. Without removing her possible culpability in this (no protest like Tamar’s is recorded), consider the circumstances. Nathan’s metaphor for this indicates something closer to rape than anything else. He says that the ewe lamb was killed (2 Sam. 12:4). Her grandfather, Ahithophel, was a counselor of David’s who later joined Absalom in his rebellion (2 Sam. 15:12)—and it is not hard to figure out why. The sin was appalling, and had its cascading effects. Amnon’s rape of Tamar happened shortly after this— why may a prince not do what a king may do? But it is when we get to Uriah that the horror really begins. He was a Hittite, meaning that he was a convert, and David had been a spiritual father to him. He also was one of David’s thirty great men (2 Sam. 23:39), and was a faithful convert. What Saul tried unsuccessfully to do to David, David “successfully” did to Uriah. The inscription of the psalm puns on David’s coming in to Bathsheba, and Nathan coming in to confront David about it.

The text is silent on the point, so we don’t know if Bathsheba was being a seductress, or as is more common in covenant circles, just a dope. It was not likely to have been simple voyeurism on David’s part. So in either case, we see from the subsequent history that her restoration was also genuine. We don’t need to dwell on the point—the point here is David’s sin—but as Christian women remember their responsibilities in modesty, they need to consider the basic alternatives. If a woman can’t leave the house without assuming that she is taking “the girls” for an outing, then she is either being really bad, or being really dumb. If others think they are going to the worship of God, but she is going to the heavenly Zion in order to headlight the saints, then the same alternatives are there. You can tell the difference if the subject is ever broached with her. If she is nonchalant, and knew all about it already, then she is the kind of woman that the book of Proverbs, your mom, and numerous blues songs warn you to stay away from. If she is offended and distraught, and can’t believe you would ever bring up such a thing, then she is just a dope. Either way, the sin should be dealt with before the kingdom is ruined, not after.

Take Not Thy Holy Spirit from Me

Once he received the rebuke from Nathan, David knew that he had become another Saul. And just as Saul’s house, Saul’s dynasty, had collapsed because of his lesser sin, David knew that his house, his throne, was forfeit because of his greater sin. Saul’s ability to govern had collapsed when the Spirit removed from Saul (1 Sam. 16:14), and David knew that he deserved exactly the same thing. So he is not praying for his personal salvation here (v. 12), but rather praying for the preservation of the messianic line (vv. 18-19). Ultimately, this prayer of David’s includes us.

Three Things

This does not mean that David does not pray for himself also. In the context of his plea for cleansing, David asks for three things for himself. The first is the creation of a new heart, a renewed spirit. The second is fellowship with God, and the third is a restored joy. But he is not just checklisting his way through this. He has asked for a thorough washing. The word for wash in v. 7 does not mean anything like rinsing a plate, but rather a washing of a deep stain that had gotten down into the texture of the cloth. He is asking that his crushed bones might be able to rejoice. The multitude of God’s mercies is greater than the multitude of our sins—but the potency of His grace is such that it crushes us in repentance first. It is crushed bones that learn to rejoice.

Then I Will Teach

Drunkards in taverns don’t understand the grace of God, and so it will be easy for them to continue to mock David in their songs. Uriah’s life could not be given back to him, nor Bathsheba’s purity. So now David says he’s sorry, and has the unmitigated gall to set up shop to teach people on the basis of his experience? God has to do it. If God opens a forgiven sinner’s lips (v. 15), then the testimony can be compelling. Otherwise it is just another sob story on Oprah.

Fellow Transgressors

This puts everything in perspective. The blood of Christ cleanses us from all sin, but it does not do so in light and trivial ways. And when we see others who need to be converted (v. 13), and they really do need to be converted, we can speak to them with real compassion, and not with any air of superiority or self-righteousness. This psalm teaches us in profound ways, and the message is thoroughly evangelical. This is good news for a sinful race.

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