Psalm Fifty-one
Verse 17. “The sacrifices of God are a broken spirit : a broken and contrite heart, O God, thou wilt not despise.”
Is it the case then that Christ’s perfect sacrifice has abolished every other offering, and that the ending of the Levitical sacrificial system has left no room for sacrifices of any kind? In this verse David says that it has not, that a broken spirit is an offering which still pleases God well. A broken spirit is the natural product of faith in Christ’s sacrifice. The work of grace in the soul shatters pride and self-sufficiency; the experience of redeeming love causes the heart-break, or acute grief spoken of here.
Additionally, however, faith in Christ produces the long-term effects signified here by the term “contrite heart.” This means a bruised heart, and long after the acute sorrow of repentance for any particular sin has subdued, the tenderness remains. God promised this to the spiritual Israel. “A new heart also will I give you, and a new spirit will I put within you : and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.” (Ezek. 36, v. 26).
The contrite heart is tender, it is sensitive to sin and becomes more so. It is soft, giving to a touch so that the believer yields to God’s commands and reproofs. It is easily crushed; it cannot bear the guilt of sin and must seek relief by application to the blood of Christ. “I am feeble and sore broken : I have roared by reason of the disquietness of my heart.” (Ps. 38, v. 8). The contrite heart is very sensible of the sufferings and troubles of others, particularly the people of God. It is impressionable, taking on readily that form which God desires it to possess. Paul sums that up in Ephesians 4, v. 23, 24: “And be renewed in the spirit of your mind; and that ye put on the new man which after God is created in righteousness and true holiness.”
Verses 18. “Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.”
You may have observed that David uses the first person singular throughout this Psalm until he reaches this verse. Here the prayer broadens out, although the first indication that his agonisings are easing under the application of the healing balm of grace appears in verse 13 where he hopes that some good may yet come to others as a result of his awful experience. The experience of sin and grace is extremely personal. While a soul is wrestling with God for pardon, peace and restoration to favour, other people are excluded from the thoughts. But once the desired benefits are obtained, then other people and the Church on earth become the objects of love and compassion. It would be a very doubtful conversion which did not have this effect. “Andrew first findeth his own brother Simon, and saith unto him, We have found the Messias.” The woman of Samaria acted similarly; “Come see a man which told me all things that ever I did.”
Also, in the case of believers who have been restored from falls or backsliding, there is commonly found a concern for the prosperity of the cause of Christ. As in David’s case, the fall may have been of such a nature as to damage the reputation of the Church or even endanger it. What prayers there will then be that the sin may be overruled for good, and for the advancement of that cause which is so dear to every renewed soul! That is what David does in the final two verses.
“Do good to Zion.” At this time Jerusalem and Zion hill were not beautiful and protected as they were to become in Solomon’s day. In 1 Kings 3, v. 1, we read that Solomon lodged Pharaoh’s daughter in the city “until he had made an end of building his own house, and the house of the Lord, and the wall of Jerusalem round about.” It was David’s desire to build a temple to house the ark, and to complete the fortifications of his beloved capital, but the wish was not granted in his time. But this verse tells us how greatly he longed to see Zion made glorious by a temple and made safe by a wall. He loved the hill which God had chosen for a habitation. (Ps. 132, v. 13). How much David grasped of the idea of the true Church of God, the spiritual dwelling-place of God on earth, we cannot tell, but he was inspired to write these words which express so well the desire of all who love and pray for the prosperity of the spiritual Zion.
Only God can do good to Zion. Men with dreams and ambitions for a world-wide church on the ecumenical model scheme, talk and strive to unite the many churches into one great church. But men made wise by God’s grace know that the Church of God is of his own building, and that man can only propagate the Word which the Holy Spirit will use to save and sanctify sinful souls. “The Lord doth build up Jerusalem.” (Ps. 47, v. 2). “Ye also, as lively stones, are built up an spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” (1 Peter 2, v. 5).
To his people the Lord gives some understanding of what this building would be, namely, sinners saved, believers sanctified, error corrected, divisions healed, moral influence wielded, righteousness in the life of nations, international love and peace, and concerted effort to win the whole world for Christ. Yet He also teaches his people to defer to his own will in this matter. “Do good in thy good pleasure,” that is, “Do good to Zion in thine own time and manner.” Believers therefore should pray to be taught their duty, to be given grace to do it, to have the weak condition of the Church laid as a heavy burden on their hearts, and to be stirred up to continual, earnest prayer for Zion. Much depends upon its prosperity. “For my friends and companions’ sakes, I will now say, Peace be within thee.” (Ps. 122, v. 8).
But, readers, let us pause for one moment to ask whether we, ourselves, belong to Zion and have a heart to pray in this way. Do we know of sin and salvation by personal experience? If so, pray for Zion. If not, let us pray first for ourselves.
Verse 19. “Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.”
When the Lord will arise to plead his cause and build it up, He will be pleased with the sacrifices which multitudes shall then offer in a right spirit. In the Levitical ceremonial the burnt offerings symbolised the surrender of the offerer’s whole being to the will and purpose of the Lord; complete consecration to the Lord’s service. Redeemed sinners will in the day of Zion’s prosperity devote themselves and their possessions to the honour and service of God. What that will mean we can only imagine, but it will certainly be a time when God will be offered, not the moral equivalent of doves or pigeons, but that of bullocks. That which would correspond with whole burnt offerings of bullocks will be offered in Christ’s name. Time, energy, talents, property — all will be expended for God’s glory and the Church’s good in a way not yet seen. May He hasten the day!