Psalm 51 (50):1Meaning & Commentary from the Church Fathers

Through sincere repentance, he received complete forgiveness of his transgression.

Artists emulate nature through their craft, blending colors to create images of tangible things, including humans, nature, battles, and rulers. Similarly, prophets serve as moral artists, illustrating through their words the behaviors of the wicked, the virtuous, the repentant, and the fallen. Just as artists depict warfare and destruction, prophets portray sin as a foe, followed by repentance contesting with God, and ultimately the triumph over evil. If the prophets wield such artistry, let us carefully consider their depictions. Observing paintings may bring no true benefit, for do they elevate my spirit to see a king or a nobleman? Such reflections lead nowhere, as I may neither become a monarch nor desire such a role. Gazing upon the riches of others stirs only sorrow; if I am poor, I envy, and if wealthy, I accept the envy of others. These sentiments lead only to lamenting my condition. Yet, if I see depicted the wayward who returns to the path of righteousness, I learn from this vision. The righteous standing upright serves as a motivation for my own moral behavior. Through observation, I arm myself for battles of the soul. Spotting a righteous person faltering offers further insight. I do not state this lightly but acknowledge the lesson from the psalm we read today. What does the prophet declare? ‘Have mercy on me, O God, according to Thy great mercy, and according to the multitude of Thy bounties cleanse my iniquity’ (Psalm 50:3). In calling the Psalm a picture, I see within it various expressions: sin attacked and struck down, repentance engaging with God, humanity illuminated from above, and overflowing tears of contrition. These are the expressions forming this scene. Before we consider the psalm, we must examine its title. Psalms, much like pictorial art, are inscribed. While artwork is adorned for all to see, psalms are titled at the beginning, providing insight into their origin, moral teachability, content, and context. Pay attention to these words for we are addressing a profound subject. ‘To the chief musician. A Psalm of David, when Nathan the prophet came to him, after he had gone in to Bathsheba, the wife of Uriah.’ This title raises questions about Nathan and Bathsheba. Who is Uriah's wife? When did the prophet approach her? Why is this psalm attributed to David? Not every psalm reflects solely on David. While he penned them all, many express the struggles and aspirations of others. For instance, he laments, ‘Upon the rivers of Babylon, there we sat and wept’ (Psalm 136:1), though that psalm speaks not of David’s experiences, as he had never been in Babylon or experienced such lamentation. Here, he charts the suffering of the exiles. Again, consider: ‘They pierced my hands and my feet; I can count all my bones’ (Psalm 21:17,18), a clear prophecy of Christ's crucifixion rather than an account of David's own agony. Thus, psalms can hold various interpretations, addressing either personal suffering or that of others. Therefore, as this psalm focuses on communal plight, it is presented, ‘when Nathan the prophet came in unto him,’ guiding us not to divert from this essential truth: the psalm teaches and inspires us.

Be exceedingly mindful, both the just and the unjust! This psalm serves both: for the righteous to remain vigilant, and for sinners to avoid despair. Both groups face peril; the slothful just can stumble, and the despairing sinner remains downcast. To counter the fall of the one, and the hopelessness of the other, our psalmist offers guidance beneficial to both in diverse ways. However, I wish first to discuss the grave and serious sin of the prophet. Let none lose heart! Divine compassion encompasses all humanity. Even the failures of the righteous can provide healing, turning the wounds of some into a remedy for others, while the stumbles of the holy illuminate pathways for penitents. When a righteous individual falls, it need not lead us to despair; rather, it becomes a sign of our own potential restoration. The Spirit's grace remembers not just the triumphs of the just but their downfalls and their redemptions. I wish to reveal this exemplary figure: wounded, fallen, restored, victorious, and crowned. I do not merely spotlight his humiliation but also highlight his renewal, showing you both aspects so that if you fall, you do not succumb to despair, but rather swiftly seek recovery, refusing to say, ‘Woe is me, I am lost—an adulterer, a fornicator, a murderer.’ In such tumult, there is refuge from sin. Witness such a mighty man, tormented and pained, and hastily return to repentance, overflowing your heart with tears, assured that through his restoration, you too can find salvation. Consider this illustration: many encounter severe and incurable ailments, shedding tears, spending money, and witnessing the ineffectuality of their remedies; their vitality wanes as the disease persists. Ultimately, despair overwhelms them: ‘Where shall I turn? What shall I do? I have exhausted resources, summoned physicians, yet the affliction remains.’ Often, someone shares a story: ‘I once battled the same illness, until a person guided me to the remedy that restored me.’ She may ask, ‘Where can I find this healer, this miraculous solution?’ Such an approach applies when one has committed adultery and murder—what a heavy burden!—and I wish to reveal how he achieved healing, what remedy was applied to his wounds.

Who among them, if alarmed in the arena, would not immediately make the sign of the cross and stand tall, bearing Christ in their minds, even where they had once turned away? We must beseech God for grace to discern the condemnation of such faults, to find the will to abandon them, and to cultivate the ability to forgive. Gratefully, a psalm of repentance has been sung today. Even to those who are absent, we speak: may our remembrance be our voice for them. Do not overlook the wounded and the weak; to facilitate your healing, you must strive to remain whole. Correct through admonishment, bring comfort through repentance, and lead by living a righteous life: He who was with you shall also accompany them. Now that you are beyond these perils, the wellspring of God's grace remains open. Where you have arrived, they too will come; where you have journeyed, they shall navigate through as well. It is indeed profoundly challenging and exceedingly perilous, potentially ruinous, and undoubtedly fatal when they slip into sin. For the route to these vanities leads through the disregard of Christ's call—specifically, among those who realize what they are fleeing from. Yet, even for such individuals, this Psalm offers hope.

The inscription above the text reads, “A Psalm of David himself, when Nathan the prophet came to him, when he went in to Bathsheba.” Bathsheba was a woman joined to another man. With sorrow and trepidation, we acknowledge this reality; nevertheless, God Himself sees no need to obscure what He intends to reveal. Thus, I shall speak not of my own desires but of necessary truths; I will not encourage imitation but instead warn of the fears inherent in such sin. Enchanted by the beauty of Bathsheba, the wife of another, David, king and prophet, from whose lineage Christ would arise, committed adultery with her. This act is not explicitly detailed in the Psalm but is referenced in its title; a fuller account is found in the book of Kings. Both scriptural passages are canonical, and as Christians, we should accept them without doubt. A sin was committed and recorded, resulting in her husband's death in battle, followed by Nathan’s arrival, sent by the Lord to confront him regarding such a grave offense.

We have spoken about what individuals should be wary of, yet let us consider how, if they fall, they ought to be inspired instead. Many individuals may wish to emulate David's fall but hesitate to rise with him. Thus, it is not the example of falling that is set forth, but rather the intent to rise after a fall. Beware of losing your footing. Let not the joy of the young become the downfall of the elderly; rather, let the elder's fall serve as a caution for the youth. This is declared, recorded, and often repeated within the Church: let those who have not stumbled listen to prevent their own fall, and may those who have stumbled hear to find their way back. Thus, the grievous sin of man is not silenced; it is publicly proclaimed within the Church. Yet there are those who hear without understanding, seeking to justify their own sins—looking for ways to excuse what they wish to undertake rather than recognize what they have yet to commit. They may think to themselves, If it happened to David, why not to me? Therefore, a soul that justifies its misdeeds by comparing itself to David is the more unrighteous.

Permit me to clarify this thought. David did not establish himself as a model, as some do; he fell due to lust, not through a guise of holiness. You issue forth a façade of righteousness to cloak your sins. Do not emulate his righteousness; emulate his humility in falling. You cherish in David what he himself abhorred; you prime yourself for sin, leaning toward temptation; to justify your actions, you seek out God’s Word. The scriptures are not there for your convenience in pursuing what displeases God. David, however, did not act thus; he accepted the reprimand of Nathan without faltering. Others, however, measure their shortcomings against the mighty and, wishing to avoid that which God condemns, guard their eyes against temptation. They do not fixate on the allure of another’s flesh, nor do they disregard their own simplicity; they do not say, With good intentions I have observed kindness, mercy, and have long sought righteousness. Instead, they recall David’s fall, reminding themselves that this great man stumbled so that the lesser might refrain from looking upon that which might lead them astray. They shift their gaze away from lustful sights and draw back from association, avoiding entanglements with foreign women; their eyes are resolutely averted from temptation’s balconies and terraces. For from a distance, David noticed the woman who ensnared him.

What he beheld was not distant; it was within himself, leading to his downfall. Therefore, we must remain mindful of our frailty, recalling the Apostle's counsel, “Therefore let not sin reign in your mortal body.” He did not merely say, Let it not; rather, he urged, let it not take control. Sin arises when one indulges, but it reigns when one consents to it. Earthly pleasures, especially when directed towards illicit and unholy ends, must be restrained rather than unleashed; they ought to be governed, not allowed to govern you. Stay vigilant; do not despair if you find yourself unchallenged. Yet you will reply, I will maintain control with steadfast determination. But who possesses wisdom greater than David?

Furthermore, he serves as an exhortation that none should elevate themselves amid favorable circumstances. While many dread adversity, they often neglect the dangers of prosperity. Prosperity is more perilous to the soul than adversity is to the body. Prosperity corrupts; where there is no struggle, the heart may grow complacent. Therefore, my brothers, prosperity demands even more diligent attention. Observe how God's words amidst our own comfort compel us to remain vigilant: “Serve, saith He, the Lord with fear, and exult in Him with trembling.” We rejoice to offer thanks; we tremble to avoid falling. This sin David did not commit when he endured Saul’s persecution; he did not covet another’s possessions, nor did he take a life after committing adultery. He was in the depths of affliction yet drew nearer to God in his despair. Sorrow can be beneficial; the surgeon’s incision, though painful, can lead to healing, unlike a temptation from the adversary. His confidence grew when his foes were vanquished, and thus the pressure lifted allowed for failure. Hence, this example serves to instill a healthy fear of happiness.

Through trials, I have called upon the name of the Lord. I wish to convey these words to those who have remained steadfast, urging them to safeguard their integrity, to maintain vigilance so they may avoid even the smallest of falls. Yet, to those who have already stumbled and bear a troubled conscience, let this psalm guide you; consider the depth of your wound, but do not lose hope in the Great Healer. To sin while harboring despair leads to certain death. Therefore, let no one utter the thought, If I have committed evil already, I am condemned; God does not forgive such offenses, so why not increase my sins? I shall delight in this moment, in lustfulness and wicked desires, for the hope of correction is lost—if I cannot attain what I believe, I will seize what I see. Yet this psalm, in its care, is not meant for those who are beyond hope.

To anyone who has strayed yet refrains from turning back—who despairs of salvation—listen to the lament of David. The prophet Nathan was not sent to you; it is David himself who comes to you. Hear him grieve, and mourn with him; listen to his cries and join in his sorrow; hear his penance, and rejoice in his yearning for restoration. If sin could not be removed from your life, do not cast away the prospect of forgiveness. The prophet Nathan was sent to this man; observe the humility of the king. He did not reject the prophet's exhortation nor retort, Would you dare speak to me, the king? The exalted king heeded the prophet—may his humble subjects heed Christ as well.

David's act of adultery was compounded by murder, yet he turned to heartfelt remorse, crying out, “Have mercy on me, O God, according to Your great compassion, and according to the abundance of Your kindness, cleanse my transgressions.” Recognizing that his grievous sin demanded profound mercy, he implored, “Wash me thoroughly from my iniquity and cleanse me from my sin.” Aware of his wrongdoing, he lamented, “For I acknowledge my transgressions, and my sin is ever before me.” He confessed to God alone, admitting, “Against You, and You only, have I sinned, and done what is evil in Your sight,” as he feared no judgment from others, affirming that God would be justified in His words and would prevail in judgment. <...> David's transformation was so remarkable that from being a sinner and a penitent, he became a guide, proclaiming, “I will teach the wicked Your ways, and sinners shall be converted to You” (Psalm 50:15).

In the thirty-first psalm, he honors those who have received forgiveness of sins effortlessly through the grace bestowed by baptism. In the psalm at hand, David articulately reveals that he was not devoid of the Spirit's grace, pleading, “Thy good Spirit take not away from me.” This indicates that he does not seek an initial bestowal of the Spirit's grace but rather implores that it may remain with him. Thus, enlightened by the illumination of grace and foresight regarding the transgressions of his people—which would lead to their subjugation and exile to Babylon—David composed this psalm as a means of healing his own afflictions while simultaneously offering a remedy for his people and for all of us who are spiritually wounded and in need of restoration.

Thus, he did not implore the Lord to give him back the Holy Spirit but rather pleaded that the Spirit should not be taken from him: "And Thy Holy Spirit, he pleaded, do not take away from me." This sincere acknowledgment and repentance are relevant for all sinners, occurring when Nathan the prophet confronted him about his wrongdoings; at that pivotal moment, David truly recognized the gravity of his actions, for prior to that, he had largely overlooked the immorality of his conduct. Regarding the phrase "when he entered to Bathsheba," this does not indicate that Nathan warned King David immediately following his encounter with Bathsheba, as there was a considerable interval between these two events, as revealed in the second book of Kings. Instead, it refers to a later period when Bathsheba realized she was pregnant and had resolved the burden of her situation, while Uriah had already lost his life in battle (2 Samuel chapters 11 and 12).

Wash me thoroughly from my iniquity, and cleanse me from my sin," he followed with, "For my iniquity I am conscious of, and my sin is always before me." He recognized his iniquity, not to amplify it through sin, but to cleanse it through genuine repentance; thus, authentic conversion liberates one from the bondage of sin, which sinful pleasures tend to impose. Therefore, David, who repented wholeheartedly, lamented and swiftly encountered salvation; in him was fulfilled the prophetic assurance, "If thou turn and groan, thou shalt be saved."

He begins his prayer with a heartfelt petition for forgiveness, articulating the compelling reason for his plea: God’s great mercy. By stating, "Have mercy on me, O God, according to thy great mercy," he openly recognizes his spiritual destitution despite possessing numerous gifts and blessings. As stated in Psalm 111:1, true blessedness is attributed to those who hold reverence for the Lord, not to those merely rich in worldly possessions.

This reflects the inclination of people in this age to equate material wealth with happiness. David emphasizes that he seeks mercy solely out of his neediness, for mercy addresses poverty and aims to alleviate it. The grace that absolves sins is deemed "great" not only because it addresses the significant lack created by sin, but because the divine blessings of temporal goods are trivial in comparison. God extends temporal gifts even to those who stand against Him or are destined for rejection at life's end, yet He reserves the grace of forgiveness for those whom He elevates to be His children and heirs of His kingdom.

David does not content himself with the lesser grace of honor, glory, riches, children, victories, and kingship bestowed upon him. Instead, he yearns for a more profound grace found in the forgiveness of his sins and the descent of divine favor. He reiterates this sentiment, saying, "and according to the multitude of Thy bounties, cleanse my iniquity."

The phrase "cleanse my iniquity" merits careful consideration, as it pertains to both the obligation of sin and its moral defilement. David understands that sin incurs the weight of eternal death imprinted upon the conscience, while its corruption makes the soul unappealing, darkened, and estranged from God. Thus, he implores that God not judge him with the severity of justice but rather, cleanse his iniquity, remove the stains of guilt, and restore the brilliance of grace.

Illuminated by divine grace and perceiving with prophetic insight that the people he governed would eventually succumb to sin and suffer the consequences of being enslaved and exiled to Babylon, he wrote this psalm. Blessed Theodoret expands upon this, while St. Athanasius interprets the call for purification through waters in the context of Baptism as reflected in the plea to be sprinkled, as seen in verse 9.

The prophet does not denounce marriage itself, but rather he reveals the wrongdoings of the forebears. Their sin brought about corruption, and, being corruptible, they bore children shaped by iniquity, rendering evil a natural state for them. In the Garden of Eden, the earth produced fruit effortlessly, there was no carnivorous behavior among the creatures, and peace prevailed. As Adam moved towards deification, he was meant to extend paradise throughout the entire earth. The new Adam—Christ, who is both God and Man—arrived to accomplish the restoration of the world.