Psalm 51 (50):21Meaning & Commentary from the Church Fathers

Moreover, another prophecy concludes this psalm, highlighting the gifts of the Holy Spirit and emphasizing that traditional sacrifices are no longer pleasing to God. Instead, the call is made for a new Zion, the establishment of a heavenly Jerusalem on earth, and a new way of living that will not include sacrifices of the innocent but rather an offering of righteousness.

It is important to consider the purpose of this discourse: the desire to elevate all in the community to positions of instruction and devotion—not merely in rejecting marital bonds, but to discover true piety and the strength to extinguish sin’s flames. The inquiry that arises concerns whether the supplicant, after praying, confessing sins, calling upon God, and shedding tears with sincerity, received what he sought. This uncertainty brings me immense joy, for I find greater delight in observing the chaotic sea than in a sailor’s ease when a favorable wind propels his vessel. Here, I notice not merely the tumultuous waters but also the throngs of people who endure hardships yet steadfastly remain. The fervor for the Word among you ignites my passion.

Thus, the question remains: did he regain his former splendor? Did he receive the Holy Spirit? Did he obtain a pure heart and a right spirit, as he had earnestly requested? Did genuine repentance restore him to his past glory? However, it is significant to note that this psalm is recognized as the fiftieth, symbolizing sin, repentance, and supplication. Following it, he wrote the sixtieth, seventieth, eightieth, ninetieth, and hundredth psalms. Some may argue that his writing lacked divine inspiration, suggesting it was solely the product of human intellect. Indeed, his sins were forgiven, but the Holy Spirit was not conferred upon him—although his requests were made clear, no divine affirmation of, “I have granted you,” is recorded.

Yet, consider that he authored not only these psalms, but additional ones as well, including one that states: “The Lord said unto my Lord, Sit thou at my right hand, until I make thy enemies thy footstool.” This significant psalm, following his sin, undoubtedly bears the mark of the Holy Spirit’s influence. Christ’s very actions, having power over nature and demonstrating authority through miracles, confirm this revelation. After completing His work and receiving testimony from heaven—“This is My beloved Son, in whom I am well pleased; hear ye Him”—the Lord then pressed the question, “What think ye of Christ? Whose son is he?”

Despite the evidence of His divinity, those present, ungrateful and impertinent, misinterpreted His lineage as merely that of David, thus rejecting His divine nature. If David were indeed inspired, he must have been permitted to sin; if his sins were permitted, then truly his prayers were answered. David proclaimed, “Create in me a clean heart, O God, and renew a right spirit within me.” He thus regained his former status; he was once more a prophet, speaking of Christ, and renewed in confidence, with sin having no lasting effect.

This demonstrates the profound power of repentance. Additionally, consider the case of Hezekiah, a righteous man who turned to God in desperation while under siege, pleading, “Have mercy on me and spare this city.” When the prophet Isaiah visited him, he reminded Hezekiah not to presume that God listened solely due to his righteousness. Even after David’s passing, God stated, “I will defend this city for the sake of my own name and for the sake of David my servant.” David, though deceased, continued to intercede for the living.

Thus, we see that even after death, a righteous person can advocate for those still alive. I conclude these thoughts with clarity, having addressed the inquiries surrounding Christ Jesus our Lord, to whom we render glory and dominion forever. Amen.

May our souls be ignited by the divine fire of wisdom, and let our bodies also share in this blaze, granting them the hope of immortality. Thus, let us present a burnt offering so that death may be swallowed up in victory. The offerings and the burnt offering. Then they shall place calves upon Your altar. But where do the calves come from? What choice will He make in this act? Will it reflect the purity of the new covenant, or the liberation from the burden of the law?

Their sentiments are echoed in their cry: "Lord my mouth shall open, and my mouth shall declare Thy praise," reflecting their anguish in asking, "How shall we sing the song of the Lord in a strange land?" (Psalms 136:4).

Moreover, the conclusion of this psalm conveys another prophetic message. Earlier, the prophet discussed the gifts of the Holy Spirit and emphasized that the God of all creation desires more than just ritualistic sacrifices. He earnestly seeks the revelation of a new Zion, the establishment of a heavenly Jerusalem on earth, so that a new dwelling may emerge, one that offers not empty rituals, but rather sacrifices of righteousness: the burnt offerings of a discerning heart and living sacrifices. As the blessed Apostle Paul instructs: "I pray you, brethren, by the bounties of God, present your bodies a living sacrifice, holy, acceptable to God, your verbal service" (Rom. 12:1). King David, in his wisdom, foresaw this divine truth, understanding that within the new covenant, there would exist a complete forgiveness of sins. Hence, he ardently wished for a swift and perfect redemption, eagerly awaiting immediate and thorough purification.

Ambrose interprets the offering of righteousness as the supreme sacrifice of the pure body and blood of Christ, which the priests of grace present at the holy altars, as the Lord instructed, saying, "You shall do this in my remembrance." David, in his joyful proclamation, anticipates that when the Jews are redeemed from Babylon, they will bring entire oxen to the altar of Jerusalem. This serves as both a historical and literal interpretation of the Psalm. In a more profound context, David prophetically alludes to the Christian Church and the New Covenant sacrifice, as noted by Cyril and Eusebius. According to Isychius, the pleasure referred to denotes the Incarnation of the Savior, representing the divine intention and desire of God; Zion symbolizes the life of Christians, while its walls embody the bishops and teachers. Thus, during the Christian era, God will gladly accept from the Church the sacrifices of righteousness—acts of virtue—as well as the private sufferings endured by confessors for Christ. In place of burnt offerings, He will receive the martyrs who have been fully martyred. For a burnt offering, God acknowledges personal virtue and purity within marriage and other forms of life, and He delights in complete virtue, especially in the commitments of virginity and monastic living. The term "oxen" refers to faithful Christians, who embody virtues, are nourished by the gifts of the Holy Spirit, and overcome sin and the devil; essentially, those who excel in actions, speech, and contemplation are likened to bulls offered to God upon the heavenly altar, creating a pleasing fragrance. It is also essential to recognize that many commentators interpret the future tense as aspirational, indicative of the Hebrew language's nuances. Therefore, expressions such as "Sprinkle me with hyssop, and I shall be cleansed; wash me, and I shall be whiter than snow," can similarly be envisioned as desires: let me be sprinkled, let me be purified, let me be cleansed, and so forth. St. Dionysius remarks that our divine altar is Christ, upon whom, in alignment with the foregoing description, we offer a sanctified and mysteriously consumed gift. In Him, all creation is made and sanctified; the most holy Jesus sanctifies Himself for our sake and imbues us with holiness. By observing what is formed within Him, we receive the good effects, being born of God. Cyril and Eusebius view Zion in a similar manner as the Church, emphasizing that Zion remains integral to Jerusalem. According to Cyril and Eusebius, Christ Himself constitutes the strong and dependable wall of the Church, while the other walls are the angelic and rational powers that protect it. Theodoret indicates that because the true God is not pleased with mere legal sacrifices, he prays for the emergence of a new Zion, the establishment of a heavenly Jerusalem on earth, and the inception of a life where genuine offerings—the verbal and vibrant sacrifices of righteousness—are made; of which the Apostle Paul also speaks: "I beseech you, brethren, by the mercies of God, to present your bodies a living sacrifice, holy and acceptable to God, which is your reasonable service." Didymus explains that on the spiritual altar, oxen are placed, symbolizing souls vibrant in their faith, akin to the souls of martyrs offered at the heavenly altar in the likeness of bulls. In the revelation granted to John, the souls of those who were slain for the name of Jesus and their testimonies were depicted under the heavenly altar. According to Eusebius, the sacrifice of righteousness represents a spiritual and pure offering made in God's Church worldwide, as foretold by Malachi: "In every place, an offering shall be made to my name, and a pure offering." Furthermore, as Cyril elucidates, the oxen, being considered sacred animals in accordance with the law, are larger and cleaner than goats and sheep presented to God. Alternatively, as Cyril points out, "oxen" may signify the rulers of nations, celebrated for their spiritual and mental fortitude; hence, Paul states, "You shall not muzzle an ox while it treads out the grain," asking whether God is concerned about oxen, or does He speak for our benefit?

The animal was wholly burnt on the altar or parts of it, such as the liver and fat, were offered as acts of gratitude or requests for divine favor, or in accordance with vows and dedication. The Israelites also presented grain offerings to God, such as flour, oil, frankincense, and wine. These varied offerings are encapsulated in the words: "Thou hast favoured the sacrifice of righteousness, the burnt offering, and the burnt offering." What do the phrases, "The bullocks shall be laid upon Thy altar" signify? These words also refer to the offerings made to God.

Blessed Theodoret reminds us that Zion represents the Church as explained by St. Athanasius, while God's favor pertains to His promises. The protective barriers symbolize the holy ministers safeguarding the Church of Christ, and offerings refer to acts of righteousness and the spiritual sacrifices made without bloodshed.

The Septuagint states, "Be good, O Lord, in Your good pleasure to Zion," meaning to act graciously toward Zion according to His divine will. The Latin version also conveys this sentiment. As some interpreters associate the rebuilding of Jerusalem's walls with Solomon (1 Kings 3:1, 9, 15), they suggest placing the last two verses in that context. Nevertheless, Jerusalem was already fortified when it fell (2 Kings 6:7), so it seems improbable that, with the constant threat from adversaries, Jerusalem under David lacked walls. Therefore, it is likely that Solomon restored and expanded the city’s fortifications. The psalm also hints at future sacrifices, which were rightfully offered during the time of David and Solomon, but it ultimately alludes to a more distant period, after the people returned from Babylonian exile.

Because of their sins, they fell into corruption; and, as corrupt beings, they gave birth to children who inherited this nature, making evil a part of their existence. In the Garden of Eden, the earth produced fruit effortlessly; there was no carnivorous behavior among the animals, only tranquility and harmony. Adam was destined to achieve deification and to extend paradise across the entire earth. The new Adam, Christ, who is both God and Man, came to bring forth the renewal of creation.