The same intensity of feeling expressed by the use of so many words for sin is revealed also in the reiterated synonyms for pardon. The prayer comes from his lips over and over again, not because he thinks that he shall be heard for his much speaking, but because of the earnestness of his longing. Such repetitions are signs of the persistence of faith, while others, though they last like the prayers of Baal's priests, "from morning till the time of the evening sacrifice," indicate only the suppliant's doubt. David prays that his sins may be "blotted out," in which petition they are conceived as recorded against him in the archives of the heavens; that he may be "washed" from them, in which they are conceived as foul stains upon himself, needing for their removal hard rubbing and beating (for such is, according to some commentators, the force of the word); that he may be "cleansed"--the technical word for the priestly cleansing of the leper, and declaring him clear of the taint. He also, with similar recurrence to the Mosaic symbols, prays that he may be "purged with hyssop." There is a pathetic appropriateness in the petition, for not only lepers, but those who had become defiled by contact with a dead body, were thus purified; and on whom did the taint of corruption cleave as on the murderer of Uriah? The prayer, too, is even more remarkable in the original, which employs a verb formed from the word for "sin;" "and if in our language that were a word in use, it might be translated, 'Thou shalt un-sin me.'"[W]
[W] Donne's Sermons, quoted in Perowne, _in. loc._
In the midst of these abased confessions and cries for pardon there comes with wonderful force and beauty the bold prayer for restoration to "joy and gladness"--an indication surely of more than ordinary confidence in the full mercy of God, which would efface all the consequences of his sin.
And following upon them are petitions for sanctifying, reiterated and many-sided, like those that have preceded. Three pairs of clauses contain these, in each of which the second member of the clause asks for the infusion into his spirit of some grace from God--that he may possess a "steadfast spirit," "Thy Holy Spirit," "a willing spirit." It is perhaps not an accident that the central petition of the three is the one which most clearly expresses the thought which all imply--that the human spirit can only be renewed and hallowed by the entrance into it of the Divine. We are not to commit the theological anachronism which has been applied with such evil effect to the whole Old Testament, and suppose that David meant by that central clause in his prayer for renewal all that we mean by it; but he meant, at least, that his spiritual nature could be made to love righteousness and hate iniquity by none other power than God's breathing on it. If we may venture to regard this as the heart of the series, the other two on either side of it may be conceived as its consequences. It will then be "a right spirit," or, as the word means, a steadfast spirit, strong to resist, not swept away by surges of passion, nor shaken by terrors of remorse, but calm, tenacious, and resolved, pressing on in the path of holiness, and immovable with the immobility of those who are rooted in God and goodness. It will be a free, or "a willing spirit," ready for all joyful service of thankfulness, and so penetrated with the love of his God that he will delight to do His will, and carry the law charactered in the spontaneous impulses of his renewed nature. Not without profound meaning does the psalmist seem to recur in his hour of penitence to the tragic fate of his predecessor in the monarchy, to whom, as to himself, had been given by the same anointing, the same gift of "the Spirit of God." Remembering how the holy chrism had faded from the raven locks of Saul long before his bloody head had been sent round Philistine cities to glut their revenge, and knowing that if God were "strict to mark iniquity," the gift which had been withdrawn from Saul would not be continued to himself, he prays, not as anointed monarch only, but as sinful man, "Take not Thy Holy Spirit from me." As before he had ventured to ask for the joy of forgiveness, so now he pleads once more for "the joy of Thy salvation," which comes from cleansing, from conscious fellowship--which he had so long and deeply felt, which for so many months had been hid from him by the mists of his own sin. The psalmist's natural buoyancy, the gladness which was an inseparable part of his religion, and had rung from his harp in many an hour of peril, the bold width of his desires, grounded on the clear breadth of his faith in God's perfect forgiveness, are all expressed in such a prayer from such lips at such a time, and may well be pondered and imitated by us.