As we can see from the title, David wrote this psalm after God had sent Nathan the prophet to confront him over his sins against Bathsheba and her husband Uriah. He was guilty of immorality, possibly rape, and then arranging the death of Uriah in battle. For over a year, he does not seem to have been bothered about what he did, although his schemes had not completely protected him because his military commander Joab suspected what had gone on. The obvious detail from David's behaviour is that even the man after God's own heart committed grievous sins.
It is obvious from the psalm that David was helped by writing out his confession. No doubt he was inspired by the Spirit regarding the words. Yet we can take a lesson from David in this. His confession is frank, honest and detailed. This psalm was composed before he found forgiveness, whereas other psalms that seem to deal with the same circumstances, such Psalm 32, were written after he was restored.
David's concern is to receive mercy from the covenant God of Israel whom he knew to possess abundant mercy. He makes no attempt to mitigate his actions but confesses that they were dreadful. In his description of his wrongs, he uses the three words usually describing them - sin, transgressions and iniquities. He realised that he had broken God's laws and he was distressed deeply because he knew God could punish him. Restoration depended on God working radically within him (vv. 1-4).
David knew that he was guilty of original sin (v. 5), which is probably regarded as a kind of technicality today, but it was a matter that previous generations took very seriously. A believer should say, 'It is not only the source of my sinful actions, it is my source of my sinful actions. I am responsible for original sin' (v. 5).
Nevertheless he knew that God could work within him despite his sinfulness. He knew that God could make him love truth and wisdom so that he would not repeat his sinful actions. Instead of possessing a defiled character, he could be cleansed and restored, and able to live for God again. His concern about inner renewal is very challenging, but such inward change is at the core of sanctification. Indeed, his desire is surprising in that he anticipates a restoration of spiritual joy once the Lord removes his chastening hand (vv. 6-8).
He pleads with God to show favour to him by dealing with his sins and by bringing about internal change. His concern is that God would throw him away and remove the Holy Spirit from his life. It is easy for us to say that, doctrinally, that could not happen, but when you are in the mire, such concepts may not help. The proof of his spiritual recovery will be the presence of restored joy as God upholds him by giving him a spirit that is determined to serve God (vv. 9-12).
The outcome will be a restoration of his role as a teacher of others, with many sinners following his instructions to repent and turn to the Lord. Every teacher that God uses is a sinner, even if they have not committed the same sins as David, and their communicating of God's truth should indicate that they are penitent (v. 13).
David also says that when he is recovered, he will participate in praising God for his salvation (he stresses that he regards the Lord as the God of his salvation). He knows that God is not content with mere rituals in his worship. God is very pleased when a worshipper is marked by deep repentance (a broken and a contrite heart) and who has learned not to rely on his or her own abilities (vv. 14-17).
The psalmist closes with a prayer for the prosperity of Zion. Perhaps his personal recovery led him to pray for ongoing growth in others (who would want them to have such a disastrous fall?). When that happens, God will be pleased with the rituals of worship because they will express the truthful desires of dedicated hearts.
This psalm has much to teach us about the grace of God and his amazing mercy to great sinners. But it also speaks to us about the depth of our repentance and of the attitude we have towards our sinful nature as well as towards any wrong actions that we do. Sin of any kind is ugly, awful, offensive and filthy. Earnest prayer is evidence that we have grasped its seriousness and of how it hinders our sanctification.
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