Psalm 51:4



Verse 4. Against thee, thee only have I sinned. The virus of sin lies in its opposition to God: the psalmist's sense of sin towards others rather tended to increase the force of this feeling of sin against God. All his wrong doing centred, culminated, and came to a climax, at the foot of the divine throne. To injure our fellow men is sin, mainly because in so doing we violate the law of God. The penitent's heart was so filled with a sense of the wrong done to the Lord himself, that all other confession was swallowed up in a broken hearted acknowledgment of offence against him. And done this evil in thy sight. To commit treason in the very court of the king and before his eye is impudence indeed: David felt that his sin was committed in all its filthiness while Jehovah himself looked on. None but a child of God cares for the eye of God, but where there is grace in the soul it reflects a fearful guilt upon every evil act, when we remember that the God whom we offend was present when the trespass was committed. That thou mightest be justified when thou speakest, and be clear when thou judgest. He could not present any argument against divine justice, if it proceeded at once to condemn him and punish him for his crime. His own confession, and the judge's own witness of the whole transaction, places the transgression beyond all question or debate; the iniquity was indisputably committed, and was unquestionably a foul wrong, and therefore the course of justice was clear and beyond all controversy.



Verse 4. Against thee, thee only, have I sinned, and done this evil in thy sight. This verse is differently expounded by different persons, and it has ever been considered, that this one little point is the greatest difficulty that is met with in the whole Psalm. Although, therefore, I leave it to others to go according to their own interpretations, yet I have a good hope that I shall be enabled to give the true and genuine meaning of the text. This, then, I would first of all advise the reader to do -- to bear in mind that which I observed at the beginning of the Psalm, that David is here speaking in the person of all the saints, and not in his own person only, not in his own person as an adulterer. Although I do not say it might not be, that it was this fall which, as a medium, brought him under the knowledge of himself and of his whole human nature, and made him think thus: "Behold! I, so holy a king, who have with so much pious devotedness observed the law and the worship of God, have been so tempted and overcome by the inbred evil and sin of my flesh, that I have murdered an innocent man, and have for adulterous purposes taken away his wife! And is not this an evident proof that my nature is more deeply infected and corrupted by sin than ever I thought it was? I who was yesterday chaste am today an adulterer! I who yesterday had hands innocent of blood, am today a man of blood guiltiness!" And it might be that in this way he derived the feeling sense of his entire sinfulness, from his fall into adultery and murder, and from thence drew his conclusion -- that neither the tree nor the fruit of human nature were good, but that the whole was so deformed and lost by sin, that there was nothing sound left in the whole of nature. This I would have the reader bear in mind, first of all, if he desire to have the pure meaning of this passage. In the next place, the grammatical construction is to be explained, which seems to be somewhat obscure. For what the translator has rendered by the preterperfect, ought to be the present: Against thee only do I sin; that is, I know that before thee I am nothing but a sinner; or, before thee I do nothing but evil continual; that is, my whole life is evil and depraved on account of sin. I cannot boast before thee of merit or of righteousness, but am evil altogether, and in thy sight this is my character -- I do evil. I have sinned, I do sin, and shall sin to the end of the chapter. Martin Luther.

Verse 4. Against thee, thee only, have I sinned. Is there not matter here to make us at a stand? For, to say, "Against thee have I sinned," is most just and fit; but to say, Against THEE ONLY I have sinned, seems something hard. It had perhaps been a fit speech in the mouth of our first parent Adam; he might justly have said to God, Against thee only have I sinned, who never sinned against any other; but for us to say it, who commit sins daily against our neighbours, and especially for David to say it, who had committed two notorious sins against his neighbour and faithful friend Uriah, what more unfit speech could possibly be devised? But is it not that these actions of David were great wrongs indeed, and enormous iniquities against Uriah; but can we properly say they were sins against Uriah? For what is sin, but a transgression of God's law? And how then can sin be committed against any but against him only whose law we transgress? Or is it, that it may justly be said, Against thee only have I sinned, because against others perhaps in a base tenure, yet only against God in capite? Or is it, that David might justly say to God, "Against the only have I sinned;" because from others he might appeal, as being a king and having no superior; but no appealing from God, as being King of kings and supreme Lord over all? Or is it that we may justly say, Against thee, thee only, have I sinned, seeing that Christ hath taken and still takes all our sins upon him; and every sin we commit is as a new burden laid upon his back and upon his back only? Or is it, lastly, that I may justly say, Against thee, the only, have I sinned, because in thy sight only I have done it? For from others I could hide it, and did conceal it? But what can be hidden from the All- seeing eye? And yet if this had been the worst, that I had sinned only against thee, though this had been bad enough, and infinitely too much, yet it might perhaps have admitted reconcilement; but to do this evil in thy sight, as if I should say, I would do it though thou stand thyself and look on, and as if in defiance; what sin so formidable? what sin can be thought of so unpardonable? A sin of infirmity may admit apology; a sin of ignorance may find out excuse; but a sin of defiance can find no defence. Sir Richard Baker.

Verse 4. Against thee, thee only, have I sinned. There is a godly sorrow which leads a man to life; and this sorrow is wrought in a man by the Spirit of God, and in the heart of the godly; that he mourns for sin because it has displeased God, who is so dear and so sweet a Father to him. And suppose he had neither a heaven to lose, nor a hell to gain, yet he is sad and sorrowful in heart because he has grieved God. John Welch, 1576-1622.

Verse 4. Have I sinned. Me, me, adsum, qui feci: Here, here am I that did it. I whom thou tookest from following the ewes great with lambs, whose sheep hook thou hast changed for a sceptre, whose sheep for thine own people Israel, upon whose head thou hast set a crown of pure gold. I whom thou didst lately invest in the full monarchy of thy people; to whom thou gavest the possession of Jerusalem from the Jebusites; I who settled peace, religion, and courts of justice in Jerusalem, that thou mightest be served and honoured, and I would fain have built thee an house there; Ego, I, to whom God committed the trust of government to rule others, the trust of judgment to punish others, as king over his inheritance. I, to whom God committed the care of others' souls to guide them by his word, to direct them by good counsel, to allure them by his gracious promises, to terrify them by his threatenings, as the Lord's holy prophet. I, who both ways as king and prophet should have been am example of holiness and righteousness to all Israel. Nathan said, Tu es homo, thou art the man, in just accusation, and now David saith, Ego sum homo, I am the man, in humble confession. Samuel Page.

Verse 4. I have done this evil. We may find this in experience, that there be many who will not stick at a general speech that they be sinners, and yet will scarcely be known of one special evil to account for. If you fall with them into the several commandments, they will be ready to discover a conceit that there is scarce one that they are faulty in. In the first commandment they acknowledge no God but one; in the second, they do not worship images; in the third, they swear as little as any, and never but for the truth; in the fourth, they keep their church on Sundays as well as most; in the second table, there is neither treason, nor murder, nor theft, nor whoredom, nor the like gross sin, but concerning it they are ready to protest their innocency. He that shall hear them in particular, I do not see how he shall believe them in the general, when they say they be sinners; for when you arraign them at the several commandments they are ready to plead not guilty to them all. So long as men are thus without sense and apprehension of particulars, there is no hope of bringing them ever unto good. Happy is he that is pricked to the heart with the feeling of this evil. The truth of repentance for that one, will bring him to a thorough repentance for his whole estate. This one evil thoroughly understood, brought David on his knees, brake his heart, melted his soul, made him cry for pardon, beg for purging, and importune the Lord for a free spirit to establish him. Samuel Hieron, in "David's Penitential Psalm opened," 1617.

Verse 4. In thy sight. David was so bent upon his sin, as that the majesty and presence of God did not awe him at all: this is a great aggravation of sin, and which makes it to be so much the more heinous. For a thief to steal in the very sight of the judge, is the highest piece of impudence that may be; and thus it is for any man to offend in the sight of God and not to be moved with it. Thomas Horton.

Verse 4. That thou mightest be justified when thou speakest, and be clear when thou judgest. But hath not David a defence for it here, and that a very just one? For, in saying, "Against thee, thee only, have I sinned, that thou mightest be justified in thy saying," doth he not speak as though he had sinned to do God a pleasure? therefore sinned that God might be justified? And what can be more said for justifying of God? But far is it from David to have any such meaning; his words import not a lessening but an aggravating of his sin, as spoken rather thus: Because a judge may justly be taxed of injustice if he lay a greater punishment upon an offender than the offence deserves; therefore to clear thee, O God, from all possibility of erring in this kind, I acknowledge my sins to be so heinous, my offences so grievous, that thou canst never be unmerciful in punishing though thy punishment should be never so unmerciful. For how can a judge pass the bounds of equity where the delinquent hath passed all bounds of iniquity? and what error can there be in thy being severe when the greatness of my fault is a justification of severity? That thou canst not lay so heavy a doom upon me, which I have not deserved? Thou canst not pronounce so hard a sentence against me, which I am not worthy of. If thou judge me to torture, it is but mildness; if to die the death, it is but my due; if to die everlastingly, I cannot say it were unjust. Sir Richard Baker.



Verse 3-4,11-12,17.

  1. Scripture estimate of sin.
  2. Personal accountability -- My sin.
  3. Estimated as hateful to God -- Against thee, etc.
  4. Sin estimated as separation from God.
  5. Spiritual restoration. First step -- Sacrifice of a broken spirit. Last step -- Spirit of liberty. Thy free spirit. F. W. Robertson.

Verse 4.

  1. The person --
    1. The commission -- done.
    2. The trespass -- evil.
    3. The particularity -- this.
    4. The daring of it -- in thy sight. Samuel Page.

Verse 4. Against thee.

  1. Thee, an holy God -- a God of pure eyes, and that cannot endure to behold iniquity.
  2. Thee, a just God -- who will punish sin.
  3. Thee, an Almighty God.
  4. Thee, a gracious God. T. Horton.

Verse 4.

  1. Self condemnation.
  2. For the greatness of sin. Not against self merely, or fellow men, but God. This includes all guilt, for all is against him.
  3. Its effrontery, "in thy sight."
  4. Divine justification.
    1. In the permission of sin.
    2. In its punishment.
    3. In its forgiveness. God must be justified when he justifies the ungodly.