*Minor differences ignored. Grouped by changes, with first version listed as example.
Restore unto me the joy of thy salvation He cannot dismiss his grief of mind until he have obtained peace with God. This he declares once and again, for David had no sympathy with those who can indulge themselves in ease when they are lying under the divine displeasure. In the latter clause of the verse, he prays as in the verses preceding, that the Holy Spirit might not be taken away from him. There is a slight ambiguity in the words. Some take tsmkny, thismecheni, to be the third person of the verb, because rvch, ruach, is feminine, and translate, let the Spirit uphold me. The difference is immaterial, and does not affect the meaning of the passage. There is more difficulty in fixing the sense of the epithet ndyvh, nedibah, which I have translated free As the verb ndv, nadab, signifies to deal liberally, princes are in the Hebrew called, by way of eminence, ndyvym, nedibim, which has led several learned men to think that David speaks here of a princely or royal spirit; and the translators of the Septuagint rendered it accordingly hegemonikon. The prayer, in this sense, would no doubt be a suitable one for David, who was a king, and required a heroical courage for the execution of his office. But it seems better to adopt the more extensive meaning, and to suppose that David, under a painful consciousness of the bondage to which he had been reduced by a sense of guilt, prays for a free and cheerful spirit. [1] This invaluable attainment, he was sensible, could only be recovered through divine grace.
1 - Some commentators refer the clause, upon which Calvin is here commenting, to the Holy Spirit, and others to the qualities of mind with which David desired to be endued. The translators of our English Bible understand the expression in the first sense, reading, "thy free Spirit." The word thy is a supplement, but it does not appear to be liable to any material objection. Fry, who adopts the same view, reads, "bountiful or spontaneously flowing Spirit;" and observes, that the word ndyvh, nedibah, "is more still than spontaneously flowing: it signifies to flow both spontaneously and plentifully: prae uberitate succi sponte fluens.' This epithet of the indwelling Spirit will be best explained from our Lord's own words, John 4:14, and 7:38." Others refer the expression to the mind of the Psalmist. Mudge reads, "And let a plentiful effusion of spirit support me." Dimock, "Let a free spirit sustain me;" "that is," says he, "let me not be enslaved, as I have been, by my sinful passions." Green, "And support with a cheerful spirit." French and Skinner, "And may a willing spirit uphold me;" by which they understand, "a spirit devoted to the service of God." Walford, following the Septuagint, reads, "And with a princely spirit sustain me." "David," says this critic, "was so overwhelmed by the consciousness of his extreme iniquity, so broken in spirit, courage, and fortitude, as to feel altogether incompetent to the discharge of his office, as the King of Israel. He therefore addresses this petition to God, in the hope that he would grant to him a renewal of that powerful energy by which he had at first been fitted for an employment so every way unsuitable to his lowly descent, and his employment as a shepherd."
Restore unto me the joy of thy salvation - literally, "Cause the joy of thy salvation to return." This implies that he had formerly known what was the happiness of being a friend of God, and of having a hope of salvation. That joy had been taken from him by his sin. He had lost his peace of mind. His soul was sad and cheerless. Sin always produces this effect. The only way to enjoy religion is to do that which is right; the only way to secure the favor of God is to obey his commands; the only way in which we can have comforting evidence that we are his children is by doing that which shall be pleasing to him: 1-John 2:29; 1-John 3:7, 1-John 3:10. The path of sin is a dark path, and in that path neither hope nor comfort can be found.
And uphold me with thy free spirit - That is, Sustain me; keep me from falling. The words ""with thy"" are not in the original, and there is nothing there to indicate that by the word "spirit" the psalmist refers to the Spirit of God, though it should be observed that there is nothing "against" such a supposition. The word rendered "free" - נדיב nâdı̂yb - means properly "willing, voluntary, ready, prompt;" 1-Chronicles 28:21; Exodus 35:5. Then the word means liberal, generous, noble-minded; Isaiah 32:5, Isaiah 32:8; Proverbs 17:7, Proverbs 17:26. It would seem here to mean "a "willing" spirit," referring to David's own mind or spirit; and the prayer is, that God would uphold or sustain him "in" a "willing" spirit or state of mind; that is, a state of mind in which he would he "willing" and "ready" to obey all the commands of God, and to serve him faithfully. What he prayed for was grace and strength that he might be "kept" in a state of mind which would be constant and firm Psalm 51:10, and a state in which he would always be found "willing" and ready to keep the commandments of God. It is a proper object of prayer by all that they may be always kept in a state of mind in which they will be willing to do all that God requires of them, and to bear all that may be laid on them.
Restore unto me the joy of thy salvation - This is an awful prayer. And why? Because it shows he once Had the joy of God's salvation; and had Lost it by sin!
Uphold me with thy free spirit - Prop me up; support me with a princely spirit, one that will not stoop to a mean or base act. See on Psalm 51:10 (note).
Restore unto me the joy of thy salvation; and uphold me [with thy] (k) free spirit.
(k) Which may assure me that I am drawn out of the slavery of sin.
Restore unto me the joy of thy salvation,.... Not temporal, but spiritual and eternal; and designs either Christ himself, who is God's salvation, of his appointing and providing, in the view of whom, as such, David had much spiritual joy; or the salvation he was to work out, which God the Father had contrived the scheme of in him, had covenanted with him to do, and had appointed his people to: salvation itself is a sure thing, and can never fail, being founded upon the purpose and counsel of God, which shall ever stand; and is secured in the covenant of grace, which can never be removed; and is now completely wrought out by Christ, and is applied by his Spirit to the heirs of it, who shall certainly and fully enjoy it; otherwise the glory of all the three Persons in it would be lost: but the joy of it may be interrupted and discontinued for a while, through falls into sin, as this case of David, and the case of Peter, show; and therefore a restoration of it is desired, by showing a fresh interest in this salvation; and particularly by an application of pardoning grace and mercy; see Psalm 35:3;
and uphold me with thy free Spirit: or "let thy free Spirit uphold me" (n); the same with the Holy Spirit of God; called "free", because he is a most free and munificent giver: he gives his grace, and bestows his gifts severally, as he pleases, and liberally, and upbraids not; and because he is freely given of God; his graces are freely given, as faith, hope, love, &c. and because he frees them to whom he is given from the bondage of sin and corruption, and makes them Christ's free men, and delivers them into the liberty of the children of God; and so is a spirit of adoption, in opposition to a spirit of bondage, by which they have freedom and boldness to call God their Father; and by whom also they have liberty of soul at the throne of grace, and can freely make known their requests, and spread their cases before God; see Romans 8:15; also he may be so called, because he makes the saints ready and willing to obey the will of God, and to run with cheerfulness the way of his commandments; and is moreover "a princely spirit" (o), or beneficent, as some choose to render the words; and which becomes such who are set among princes, and are made kings and priests unto God: and with this spirit the psalmist desires to be "upheld", to be strengthened by it, to do the will and work of God, that so he might not stumble and fall into sin as he had done; that he might be stayed, supported, and comforted with it, as the Holy Spirit of promise; that so he might not faint and sink under his present sense of sin, and the guilt of it; and that he would be not only a guide unto him in the ways of God, but that he would hold up his goings in them, that so he might walk both at liberty and in safety. The Targum interprets this also of the spirit of prophecy.
(n) So Vatablus, Piscator, Cocceius, Gejerus, Schmidt. (o) , Sept. "spiritu principali", V. L. Tigurine version; "munifico", so some in Vatablus.
free spirit--"thy" ought not to be supplied, for the word "free" is, literally, "willing," and "spirit" is that of David. "Let a willing spirit uphold me," that is, with a soul willingly conformed to God's law, he would be preserved in a right course of conduct.
In connection with רוּח נדיבה, the old expositors thought of נדיב, a noble, a prince, and נדיבה, nobility, high rank, Job 30:15, lxx πνεύματι ἡγεμονικῷ (spiritu principali) στήριξόν με, - the word has, however, without any doubt, its ethical sense in this passage, Isaiah 32:8, cf. נדבה, Ps. 54:8; and the relation of the two words רוח נדיבה is not to be taken as adjectival, but genitival, since the poet has just used רוח in the same personal sense in Psalm 51:12. Nor are they to be taken as a nominative of the subject, but - what corresponds more closely to the connection of the prayer - according to Genesis 27:37, as a second accusative of the object: with a spirit of willingness, of willing, noble impulse towards that which is good, support me; i.e., imparting this spirit to me, uphold me constantly in that which is good. What is meant is not the Holy Spirit, but the human spirit made free from the dominion of sin by the Holy Spirit, to which good has become an inward, as it were instinctive, necessity. Thus assured of his justification and fortified in new obedience, David will teach transgressors the ways of God, and sinners shall be converted to Him, viz., by means of the testimony concerning God's order of mercy which he is able to bear as the result of his own rich experience.
The joy - The comfortable sense of thy saving grace, promised and vouchsafed to me, both for my present and everlasting salvation. Free - Or, ingenuous, or liberal, or princely. Which he seems to oppose to his own base and illiberal and disingenuous and servile spirit, which he had discovered in his wicked practices: a spirit, which may free me from the bondage of sin, and enable me chearfully to run the way of God's precepts.
*More commentary available at chapter level.