Psalms 51:10

Create in me a clean heart, O God; and renew a right spirit within me.

A clean heart

I. The blessing asked for. It may refer to two distinct graces, conversion or entire sanctification. For when a man is converted there is still in him an inclination to evil, the struggle between the flesh and the spirit: his soul is not altogether pure. He has need of a more complete sanctification, of deliverance from all sin. And to this our text may be referred. A clean heart is one purified by the Holy Spirit from everything that is contrary to holiness. And it is also a constant heart. “Renew within me a constant spirit”--so may the words be translated. There is, then, the idea of constancy and establishment (2 Corinthians 13:9; 2 Corinthians 13:11; 1 Peter 5:10). And there is no entire sanctification without it. The Spirit who inspired David with the prayer of our text is the same who dictated to the apostles the pictures of Christian virtues united together, which compose sanctification. David is persuaded that sanctification implies perfect sincerity: “Behold, Thou desirest truth within”; he knows that it comprises the wisdom which is the fruit of the instruction of the Holy Spirit: “Thou didst teach me,” or “make me to know wisdom in the secret of my heart” (Psalms 51:6).

II. The dispositions from which the prayer of David proceeded. It is evidently a fervent prayer, which causes his whole being to rise towards God. But by what way he had been brought to make this request is not the essential thing for us to know. What is clear is that David had fallen very grievously; that his repentance was deep and painful; and that serious reflections on the inward cause of evil occupied his mind. It was his outward sin which obliged him to look within, and attentively examine the state of his heart and tendency to evil. It is as if he had said, “What Thou ditestes is not only sin manifested without, but its inward principle; the sin which is hidden in the heart, and which is the cause of outward evil.” The Christian cannot, indeed, have at first a perfect view of his inward pollutions. When conversion has been prompt and marked, when the sorrow for past sins has been deep, the agreeable feelings which succeed that sorrow as a consequence of our faith in Christ, the lively joy, the fervent love, check for a time the manifestations of evil. Sin is struck down and bruised; its power is broken. Perhaps God also, in His Fatherly wisdom and tenderness, does not permit His feeble child to see all his corruption from the beginning of his new life. That painful revelation might discourage him if it were made before his faith was strengthened. But if the evil is not yet evident, it is real; the light of the Holy Spirit will manifest it at the right time. And oh, what discoveries he speedily makes! What a mixture in his best actions, and in his whole life! What pride! What envy! What evil thoughts! What avarice! What a legion of other guilty feelings!

III. The most powerful encouragements to faith.

1. The fact that the Holy Spirit inspires that request is to you a sufficient proof that it is agreeable to God, and that He will hear it. Can you suppose that God would reveal to you the existence of a malady of which you could not be healed? Would He take pleasure in tormenting you by the view of impurity which He would not remove? Such a supposition would dishonour God. Courage, then, ye afflicted ones who heartily take part in the prayer of David, and say, “O God, create in me a clean heart!” That prayer itself is the pledge of your deliverance.

2. A further encouragement is found in the fact of God Himself delivering His Son to death for you. When it is well understood and felt, is it not a powerful motive to sanctification? Does it not make an irresistible appeal to our love?

3. But, further, the commandments of God enjoin upon us sanctification. “Be ye holy; for I am holy.” Does not every commandment imply a promise of grace to accomplish what it requires? I bind you, then, not to limit the Holy One of Israel. Wait to receive now the blessing of a pure heart. Begin to ask for it as you have never yet done. Seek it in tim spirit of Jacob when he wrestled with the Lord. (J. Hogart.)

David’s cry for purity

I. A remarkable outline of a holy character. He possessed the Holy Spirit, or he could not have prayed that that Spirit might not be taken from him. God had departed from Saul, because Saul had refused His counsel and departed from Him; and Saul’s successor, trembling as he remembers the fate of the founder of the monarchy, and of his vanished dynasty, prays with peculiar emphasis of meaning, “Take not Thy Holy Spirit from me.” “A right spirit”--“a constant or firm spirit” is the meaning. Then consider the third element in the character which David longs to possess--a “free” spirit. He who is holy because full of God’s Spirit, and constant in his holiness, will likewise be free. That is the same word which is in other places translated “willing”--and the scope of the psalmist’s desire is, “Let my spirit be emancipated from sin by willing obedience.” This goes very deep into the heart of all true godliness. And so the psalmist prays, “Let my obedience be so willing that I had rather do what Thou wilt than anything besides.”

II. Desires for holiness should become prayers. David does not merely long for certain spiritual excellences; he goes to God for them. There are some of you that are wasting your lives in paroxysms of fierce struggle with the evil that you have partially discovered in yourselves, alternating with long languor fits of collapse and apathy, and who make no solid advance, just because you will not lay to heart these two convictions--your sin has to do with God, and your sins come from a sinful nature. Because of the one fact, you must go to God for pardon; because of the other, you must go to God for cleansing. There, in your heart, like some black well-head in a dismal bog, is the source of all the swampy corruption that fills your life. You cannot stanch it, drain it, sweeten it. Ask Him, who is above your nature and without it, to change it by His own new life infused into your spirit. He will heal the bitter waters. He alone can.

III. Prayers for perfect cleansing are permitted to the lips of the greatest sinners. Such longings as these might seem audacious, when the atrocity of the crime is remembered, and by man’s standard they are so. Let the criminal be thankful for escape, and go hide himself, say men’s pardons. But here is a man, with the evil savour of his debauchery still tainting him, daring to ask for no mere impunity, but for God’s choicest gifts. Does not a prayer like this seem as if it were but adding to his sin? But, thank God, it is not so. Let no sin, however dark, however repeated, drive us to despair of ourselves, because it hides from us our loving Saviour. Though beaten back again and again by the surge of our passions and sins, like some poor shipwrecked sailor sucked back with every retreating wave and tossed about in the angry surf, yet keep your face towards the beach where there is safety, and you will struggle through it all, and, though it were but on some floating boards and broken pieces of the ship, will come safe to land. He will uphold you with His Spirit, and take away the weight of sin that would sink you, by His forgiving mercy, and bring you out of all the weltering waste of waters to the solid shore. (A. Maclaren, D. D.)

Purity

I. Inquire into the meaning of a clean heart, or the proper ingredients and expressions of such a temper of soul.

1. A fixed habitual abhorrence of all forbidden indulgences of the flesh. This is that which principally constitutes a clean heart; and from this all the other fruits and expressions of such a temper will proceed.

2. All past impurities, either of heart or life, will be reflected on with shame and sorrow (Jeremiah 31:19; Ezekiel 16:63; Ezekiel 20:42).

3. A clean heart imports that the heart is actually freed in a good measure from impure thoughts and irregular desires; or at least that they are not entertained with pleasure and delight. He cannot be at rest till they are dispossessed and gone.

4. A clean heart discovers itself by a cautious fear of the least degrees of impurity. He dares not allow himself to go to the utmost bounds of things lawful, because he reckons himself to be then upon a precipice.

5. A clean heart necessarily implies a careful and habitual guard against everything which tends to pollute the mind (Proverbs 4:23). All loose and vicious company will be avoided as much as may be by those who have a clean heart. Intemperance will be carefully avoided by those who have an earnest concern to maintain their purity.

II. Represent the obligations that lie upon us to seek after such a purity of heart.

1. A ruling inclination to sensuality is directly contrary to the purity and holiness of the Divine nature.

2. Sensuality has a special tendency to extinguish the light of reason, and to unfit for anything spiritual and sacred.

3. Sensuality is most contrary to the design and engagements of Christianity. Our Lord inculcated the strictest purity upon all His disciples; not only an abstinence from gross outward acts, but from polluting thoughts and desires (Matthew 5:27).

4. The blessed hope with which Christianity inspires us, lays us under a forcible engagement to present purity.

(1) Those of the contrary temper are absolutely excluded, by the express declarations of the Gospel, from the kingdom of God (1 Corinthians 6:9).

(2) On the contrary, the promise of the future blessedness is most plainly made to the pure in heart (Matthew 5:8). (J. Evans, D. D.)

The uncleanness of the heart, and how it is cleansed

I. If the heart must be created anew before it can be a clean heart, certainly, before it is thus new-formed, it is an impure and unclean heart. And this that is here implied is frequently in the Scriptures directly affirmed (Genesis 7:5; Jeremiah 17:19; Mark 7:21). All the evils that are in the world are but evidences of the impurity of the heart, that unclean fountain and original of them.

II. wherein the uncleanness of the heart consists. A clean heart is such a heart as hath clean desires and affections; an unclean heart is that which hath unclean and impure desires, a heart full of evil concupiscence.

III. The causes of this uncleanness of the heart.

1. The impetuousness and continual solicitations of the sensual appetite, which continually sends up its foul exhalations and steams into the heart, and thereby taints and infects it.

2. The weakness and the defect of the imperial part of the soul, the reason and understanding.

IV. How it comes to pass that a heart thus naturally unclean is cleansed, which in general is by a restitution of the soul to its proper and native sovereignty and dominion over the sensual appetite; and those lusts that arise from the constitution of the body, and the connection of the soul to it. (Sir M. Hale.)

Reformation of heart the main thing needed

This is the main thing desirable, even purity and cleanness of heart, that God would bestow this blessing upon us. This is that which the Scriptures does abundantly commend unto us in sundry places (Psalms 73:1; Psalms 24:3; Matthew 5:8). This cleanness and purity of heart is commended as the principal thing to be pursued by us, upon a double account.

1. As of the greatest eminence, considered in itself: The heart is the best part of a man; therefore there is cause for desiring of the cleanness of that above all the rest. As we see in an house, one would have all the rooms clean in it; but if there be any, better than another, some choice and peculiar chamber that we desire should be so especially. This now is the condition of the heart, it is the best room in all the house: it is best for the constitution of it; and therefore it should be best likewise for the qualification: it is best for its use and employment, and therefore it should be best likewise for its ordering and disposition: that which is the best of us, should be the best in us. We value rooms according to the guests which we entertain into them; and this is the pre-eminence of the heart, wherein God Himself takes special delight to dwell, and to reside; and therefore we should take special care for the cleaning of it, not to put such a worthy guest and friend as He is into a foul and impure lodging: the heart should be clean for its eminence.

2. It should be so also for its influence; and according to this sense especially are we to take it here in this place, in this desire of David. He was now upon the business of repentance, and amendment of life, to set upon a new course of life over what he had of late taken up; and now see here where he lays the groundwork and foundation of such a business as this, namely, in the cleansing of his heart--Create in me a clean heart, O God; he begins with that; this is the spring and fountain of all amendment and reformation whatsoever. They that desire to reform their lives, they must endeavour to reform their hearts; they must labour to have right spirits in them, or else all will be in vain unto them, whatsoever they apply themselves to as concerning this matter. The reason of it is clear, because the heart is the original and spring of all evil, as our Saviour Himself hath told us (Mark 7:21). (Thomas Horton, D. D.)

A clean heart

“Heart” comprehends not only feeling, but intellect and will. It suggests the impulsive; the sphere of the emotions and sympathy, of hatred and of love. It suggests the directive; the realm of plans and of judgment, the sphere and home of thought. It suggests the executive; the power which prosecutes purpose, the forces of persistence and resistance; the offensive and defensive energies of the life. The dominion of the heart is inclusive of the threefold sovereignty of emotion, intellect and will. A clean heart is, therefore, very much more than refined and sensitive feeling. It is also inclusive of illumined and clarified discernment; of healthy and wholesome will. “Create within me a clean heart” is a very wealthy and comprehensive prayer; make my feelings like clean fire, make my thought like a sea of glass. Make my will like a loyal soldier, incapable of mutiny. How is this splendid aim to be gained? By an act of creation. “Create in me a pure heart, O God.” There is something in creation that is revolutionary: it is the gift of a seed. John Stuart Mill said that a revolutionary force entered into his life on the day he came to know the lady who was afterwards to be his wife. The experience is a commonplace in ordinary life. Intimacies mark the beginnings of revolutions. A father says, “It was a bad day when my lad became intimate with such a one,” and he mentions the name with bitterness and shame. But why a bad day? A revolutionary force got hold of him, bad principle possessed him. The seed of devilry was implanted, which worked itself out in all manner of unworthiness and sin. The first step in the creation of devilry is to become related to one. On the good side and on the bad the revolutionary in life is occasioned by the establishment of a new relationship. The first requisite in the creation of the Godlike life is relationship with God. Life is revolutionized when man comes into conscious communion with his Maker. Let me illustrate. Here is a reservoir supplying the needs of a great town. The waters become poisoned and defiled. The vast mains become the agents of destruction, the vehicles and purveyors of disease. Epidemics break out. Pestilence abounds. Let me assume that on pure and unpolluted heights there are discovered unmeasured resources of water, clean and undefiled. Let us assume that we could connect the corrupted mains with the clean and wholesome flood. The linking of the two would be the beginning of a revolution. The epidemic would not be obliterated in a day, even with the opening of the crystal flood. But in the revolution would be the potency of health. And here am I, a member of a race, down whose waterways flow currents of diluted and defiled life. That truth is not only proclaimed in the Scripture, it is the doctrine of modern science. One calls it the legacy of Adam, the other the bequest of heredity. “In Adam all die;” the elements of corruption are transmitted; the reservoir from which I drink has been defiled. Now let us assume that I could become related to some reservoir in the heights, some pure river of water of life. How then? What I bespeak as an assumption has been proclaimed as a gospel. I can change the reservoirs; “as in Adam all die, even so in Christ shall all be made alive.” The heredity can be changed; “heirs of Adam,” we can become “heirs of God, and joint-heirs with Christ.” The first element in the new creation is a new relation. We become “new creatures” when we become “one with Christ.” The revolution is succeeded by evolution. Becoming the “heir of God, and joint-heir with Christ,” I am subjected to a discipline which is intended to develop all the wealth of my inner life. The discipline is intended to discharge the twofold ministry of instruction and chastening. (J. H. Jowett, M. A.)

Reformation must begin at the heart

A reformation which beginneth at the members and external actions is neither true nor constant. As if a man intending to dress his garden, and purge it from thistles and such-like weeds, would cut off the upper part and leave the roots, which would spring up again: so if thou wouldest chastise thy body and let thine heart remain luxurious, it is nothing. The heart is the fountain, wherefrom springeth all evil, the root from which all sin groweth. He speaketh not of the substance but of the affections and qualities of the heart. No honest man will lodge in a filthy house, or drink or eat except the vessel be made clean; and God cannot abide in a foul, swinish heart. “Keep thine heart diligently,” saith the Spirit. As a vessel of gold or silver being through long use wasted and broken, is sent to the goldsmith’s to be renewed, so our hearts worn by sin must be sent to God, that He may put them in the fire, end east them in a new mould, and make them up again. Alas, that we are careful to renew everything, clothes, vessels and all, only careless to renew our hearts. (A. Symson.)

Renew a right spirit within me.

Gracious renewal

I. There is absolutely necessity for God’s renewal of us if we would persevere.

1. Nothing that God has made is self-existent. Not the angels even. The very mountains crumble, and the great rivers have to be perpetually refilled from the mountain snows.

2. This is especially true of all wherein life is. Job’s war-horse, whose neck is clothed with thunder, must humble himself to his stall and to his provender. Samson himself must have a cleft opened in the rock that he may drink, for though he has slain the Philistines, yet will he perish if his thirst be not quenched.

3. Your own inner consciousness says the same. What downward tendencies there are in us all. We could travel down-hill to hell easily, but upwards to heaven how hardly!

4. And if we will not see this we may be made to, and that terribly, by some surprising sin. See the occasion of this psalm.

5. Unconscious backsliding from God will certainly be upon us unless we experience the renewals of God’s Spirit. The Church has rest now-a-days, and is where Pilgrim was when he went through the enchanted ground, and the air was heavy, and he had much ado to keep himself from sleeping. Perhaps it is a truthless legend that the holidays of Capua ruined the veterans of Hannibal, but if it be a legend in his case, it is a fact in ours. Therefore we do need to pray, “Renew a right spirit within me.” And because of--

II. Our own powerlessness to do this. “Without me,” said our Lord, “we can do nothing”; but we do not fully know all that means. When a ship is in sailing order and in good condition, yet she cannot speed on her voyage of herself: even though the sails be spread, there is no hope of her making her port unless the wind shall blow. For to renew a soul is as when Christ called forth Lazarus from the grave: it is to go directly opposite to nature. Who can make water run up-hill, or suspend the cataract in mid-air? Every grace is wanted that was needed in our first conversion. Then pray this prayer, but pray it not falsely, as you will if you use not the means through which God works. He is a hypocrite who asks the Lord to visit him and then nails up his door.

III. The blessed results of such renewal--this another argument for our praying this prayer. What joy, what activity, how useful you will be: how light will be the load of this world’s trials.

IV. Remember gospel obligations to renew our covenant with God.

1. It was well for you at the first to make this covenant.

2. Jesus often renews it with us, and--

3. All He has done for us binds us to it. You that have gone astray, pray this prayer. If the Church for thy backslidings has had to cast thee out, if there be still a desire in thy soul to return, Christ waits for thee. And whoever we be, young or old, men or women struggling amid the world’s cares, or young men and maidens, or young children, come now and renew your vows unto God. (C. H. Spurgeon.)

A right spirit

1. By “spirit” we are to understand either the rational part distinct from the animal, or (which I rather incline to) the rational part in the refinings of it; the more eminent and divine ray of understanding and will; the mind of the mind and the soul of the soul. If there be any part better than other, to be still better in that; not only in the body, but so much the more in the soul; and not only in the soul and mind, but so much the rather in the spirit of it, which is the bent and bias of the mind, the vigour and activity of it, he would be best in that. Now, accordingly, we should ourselves endeavour hereunto likewise. There are none which are so wicked as those which are spiritually wicked; nor none which are so good as those which are spiritually good. Look by how much grace and holiness does at any time take hold on our spirits, so much the better still we are.

2. The second is what is meant by “right.”

(1) In this expression David desires an even carriage of heart, that is, a right spirit, neither turning to the right hand nor to the left, but equally poised and ballasted in him: and so he does hereby show us what is likewise desirable of ourselves, even integrity and uprightness of spirit.

(2) A firmness of purpose; our heart settled and resolved. This is very requisite and necessary for us in these regards.

(a) In regard of the excellency of the things themselves which are here commended to us: the better anything is, the more cause have we to be resolved upon it, and constant to it.

(b) In regard of the natural inconstancy of our own hearts: the more uncertain we are of ourselves, the greater need have we to make ourselves sure by a fixedness and constancy of resolution, and thereby as it were to bind ourselves up.

(e) In regard of the manifold temptations and attempts which are upon us to take us off. There are so many baits laid to unsettle us, that unless we peremptorily determine ourselves, we shall never be sure; we have many ‘assaults upon us to shake us, and to make us let go our hold, for which cause we have need to endeavour after this constant spirit. (Thomas Horton, D. D.)