Psalms 51:17

Analysis & Commentary

The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. This verse concludes the penitential section before David's intercessory prayer for Jerusalem (vv.18-19). It reveals what God truly desires: not external ritual but internal reality—genuine brokenness over sin and humble contrition before His holiness.

"The sacrifices of God" (זִבְחֵי אֱלֹהִים/zivche Elohim) uses plural 'sacrifices'—but then defines them as singular spiritual realities rather than multiple animal offerings. David has already acknowledged (v.16) that God doesn't desire animal sacrifices for his sin—adultery and murder had no prescribed ceremonial atonement. He must appeal beyond the ritual system to God's heart, offering what God truly values.

"Are a broken spirit" (רוּחַ נִשְׁבָּרָה/ruach nishbarah) identifies the true sacrifice God accepts. Shabar (broken, shattered, crushed) describes something violently broken into pieces—shattered pottery, crushed bones, demolished walls. A broken spirit is thoroughly humbled, crushed under the weight of sin's guilt, shattered by recognition of offending infinite holiness. This isn't mere regret over consequences but deep sorrow for rebellion against God.

"A broken and a contrite heart" (לֵב־נִשְׁבָּר וְנִדְכֶּה/lev-nishbar venidkeh) parallels and intensifies the first phrase. Lev (heart) is the personality's center; nishbar (broken) repeats from the previous phrase; nidkeh (contrite, crushed, humbled) adds the sense of being ground to powder, thoroughly humbled. Together these words picture complete brokenness—no pride, no self-justification, no excuse-making, only humble acknowledgment of guilt and desperate plea for mercy.

"O God, thou wilt not despise" (אֱלֹהִים לֹא תִבְזֶה/Elohim lo tivzeh) declares God's gracious response. Bazah (despise, reject, treat with contempt) is negated: God will NOT reject the broken and contrite heart. Though He resists the proud and rejects mere external religiosity, He responds graciously to genuine humility and contrition. This echoes Isaiah 57:15: 'I dwell in the high and holy place, with him also that is of a contrite and humble spirit.'

This transforms understanding of sacrifice. True sacrifice isn't giving God something we value (animals, grain, money) but offering ourselves—specifically, offering broken, humble hearts acknowledging our unworthiness and dependence on His grace. God desires truth in the inward parts (v.6), not external conformity. He accepts those who come broken, rejecting those who come proud.

Historical Context

David's theology anticipated prophetic critiques of empty ritualism. Samuel told Saul, 'to obey is better than sacrifice, and to hearken than the fat of rams' (1 Samuel 15:22). Isaiah condemned Israel's multiplied sacrifices when accompanied by injustice and unrepentant sin (Isaiah 1:10-17). Hosea declared God's preference: 'I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings' (Hosea 6:6). Jesus quoted this verse twice (Matthew 9:13, 12:7), emphasizing mercy over ritual.

The prophets weren't rejecting the sacrificial system per se but condemning its abuse—treating ritual as mechanical means to manipulate God while ignoring moral requirements and heart attitude. Sacrifices were meant to express repentance, faith, and devotion; when they became substitutes for these realities, God rejected them. David grasped this truth: God wants hearts, not merely ceremonies.

Jesus's parable of the Pharisee and publican illustrates this principle (Luke 18:9-14). The Pharisee trusted his religious performance, boasting before God. The publican, aware of his unworthiness, beat his breast crying, 'God be merciful to me a sinner.' Jesus declared the publican went home justified, not the Pharisee. God opposes the proud but gives grace to the humble (James 4:6, 1 Peter 5:5).

The New Testament develops this theology. Romans 12:1 calls believers to 'present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.' True worship isn't animal sacrifices but self-offering—lives wholly devoted to God. Hebrews 13:15-16 describes sacrifices pleasing to God: praise, confession of His name, doing good, and sharing. These spiritual sacrifices replace Old Covenant animal offerings.

Throughout church history, this verse has shaped Protestant theology particularly. The Reformers emphasized salvation by grace through faith, not works or ritual. External religiosity—pilgrimages, indulgences, penance—can't earn salvation. God desires broken, contrite hearts trusting Christ alone. This verse justified rejecting merit theology and embracing sola gratia (grace alone). True religion is heart religion; genuine faith produces humble, broken spirits acknowledging complete dependence on divine mercy.

Questions for Reflection

• How does this verse critique empty ritualism and external religiosity that lacks genuine heart repentance?
• What does it mean to have a 'broken and contrite heart,' and why does God value this above all external offerings?
• How does Jesus's parable of the Pharisee and publican (Luke 18:9-14) illustrate the truth that God accepts humble, broken hearts while rejecting proud, self-righteous ones?
• In what ways might contemporary Christianity emphasize external performance or ritual while neglecting the broken, contrite heart God desires?