Catholic Commentary
Vows of Witness and Praise
13Then I will teach transgressors your ways. Sinners will be converted to you.14Deliver me from the guilt of bloodshed, O God, the God of my salvation. My tongue will sing aloud of your righteousness.15Lord, open my lips. My mouth will declare your praise.
Psalms 51:13–15 depicts David's progression from seeking forgiveness for bloodshed to vowing to teach transgressors God's ways, culminating in his plea for God to open his lips for authentic praise. The passage establishes that teaching others comes only after receiving grace, and that even the capacity for true speech about God is itself a divine gift requiring transformation of the sinful self.
The forgiven sinner doesn't wait to be worthy enough to witness—David vows to teach other transgressors because he has been broken and restored, not despite it.
Psalms 51:13 — "Then I will teach transgressors your ways"
The opening word "then" (Hebrew: 'ălammədāh, from lāmad) is the logical hinge of the entire psalm. It signals that teaching can only follow forgiveness; the sequence is non-negotiable. David does not vow to teach in order to be forgiven, but because he has been forgiven. The sinner-turned-teacher is a paradox the ancient world found scandalous, yet this is precisely the logic of redemptive witness. "Your ways" (dərākêkā) refers not merely to moral precepts but to the characteristic paths along which God moves in history — paths of mercy, covenant fidelity, and restoration. To teach God's ways is therefore to tell the story of what God does with broken people.
The psalmist intends to teach specifically "transgressors" (pōšə'îm) — a strong Hebrew word for rebels, those who have willfully broken covenant. This is not instruction for the already-righteous. David knows that only someone who has been a rebel can speak credibly to other rebels. There is an implicit democratization of pastoral authority here: guilt, when transformed by grace, becomes a qualification, not a disqualification, for ministry.
Psalms 51:14 — "Deliver me from the guilt of bloodshed, O God, the God of my salvation"
Verse 14 interrupts the forward momentum with a sudden cry: dāmîm — "bloods" (the Hebrew plural intensifies the horror). Most commentators, ancient and modern, read this against the background of David's arrangement of Uriah's death (2 Samuel 11). The guilt is not merely ritual impurity but moral complicity in murder. David is confessing that his sin against Bathsheba was not private; it drew a third man into its vortex and killed him. Sin is never merely personal — it has victims.
The epithet "God of my salvation" ('ĕlōhê tĕšû'ātî) is striking precisely here, immediately after the darkest confession. It is not the invocation of a judge but of a savior — one whose essential work is rescue. The juxtaposition teaches that the heavier the guilt, the more emphatically we must name God as Savior. This is the grammar of faith under pressure.
Psalms 51:15 — "Lord, open my lips"
The final verse is among the most theologically dense in the entire Psalter. The verb "open" (tiptaḥ) is a divine action applied to the human organ of praise. David does not say "I will open my lips" but asks God to open them. This is a recognition of the total giftedness of authentic prayer and witness: even the capacity to speak rightly about God is a grace. The lips that sinned — that lied to Nathan, that deceived the court — cannot rehabilitate themselves. They must be reopened by the one who first breathed speech into Adam.
The phrase becomes the hinge between verses 14 and 15's implicit conclusion (v. 16–17): it is not sacrifice that pleases God but a broken spirit. The opened lips, then, do not offer animal sacrifice; they offer the sacrifice of praise and truth.
Typological Sense
Patristically, David's progression maps directly onto the baptismal and penitential life of every Christian. The "then" of verse 13 is the "then" of post-baptismal and post-confessional witness. The blood-guilt of verse 14 prefigures the cleansing power of Christ's blood, which does not merely cover but eradicates guilt. And the opened lips of verse 15 foreshadow Pentecost, where the Spirit opens the mouths of the Apostles — formerly silenced by fear — to declare the wonders of God (Acts 2:4).
Catholic tradition reads these three verses as a masterclass in the proper ordering of the Christian moral and sacramental life. St. Augustine, in his Enarrationes in Psalmos, insists that the sequence of verse 13 is doctrinally decisive: one cannot presume to teach others until one has knelt in one's own need before God. He writes that David's vow to teach transgressors is "not arrogance but gratitude set on fire." For Augustine, the forgiven sinner is not merely permitted to witness — he is obligated to, because to keep silent about mercy received would itself be a kind of ingratitude.
The phrase "guilt of bloodshed" (v. 14) resonates with the Catholic understanding of social sin. The Catechism (CCC §1869) teaches that sins give rise to social situations and institutions contrary to divine goodness, and that individuals become implicated in structures of evil. David's bloodshed is the paradigm case: one private lust generated a chain of institutional corruption — deception, military manipulation, judicial murder. The cry for deliverance from dāmîm is thus a prayer for liberation from entanglement in systemic evil, not only personal transgression.
Verse 15 has a singular liturgical dignity in the Catholic tradition: it is the ancient opening versicle of the Liturgy of the Hours. The Liturgia Horarum places "Lord, open my lips, and my mouth will proclaim your praise" at the threshold of every office, before any psalm is sung. This is a profound theological statement — all liturgical prayer is itself a gift before it is an act. Pope Benedict XVI, in The Spirit of the Liturgy, echoes this when he insists that Christian prayer is first God's own speech in us before it is our ascent to him. The Holy Spirit, given at Confirmation and renewed in each Eucharist, is the interior agency who opens the lips of the faithful for witness and worship alike.
These verses address one of the most paralyzing dynamics in contemporary Catholic life: the silence of the converted. Many Catholics who have received the Sacrament of Reconciliation — sometimes for the first time in years, sometimes for grave sins — emerge from the confessional genuinely transformed, yet strangely muted. They do not speak of their faith to others, partly from humility, partly from the sense that their past disqualifies them.
Psalm 51:13–15 directly dismantles this logic. David, whose sin included complicity in murder, makes a solemn vow to teach transgressors — not after he has put sufficient distance between himself and his sin, but precisely because he has been brought through it. The Catholic who has been through addiction, divorce, apostasy, or moral failure and found God's mercy is not disqualified from witness; they are, in David's logic, specifically equipped for it.
Practically, verse 15 offers a daily discipline: before speaking — in prayer, in conversation, in any attempt to share faith — pause and pray, "Lord, open my lips." This is not a formula but a posture of dependence, an acknowledgment that effective Christian witness is never self-generated. It is the brief prayer that restores the right order: God speaks first; we echo.
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