Psalm 51:5
In the January 2006 article titled “What Is the Biblical Evidence for Original Sin?” on John Piper’s website, “desiringgod,” the article opens with the claim that “Psalm 51:5 states that we all come into the world as sinners.“
Psalm 51 is a penitential psalm expressing deep remorse and seeking forgiveness. King David wrote it after the prophet Nathan confronted him about his adultery with Bathsheba and his orchestration of the death of her husband, Uriah. The psalm is a heartfelt plea for mercy, cleansing, and renewal from God, emphasizing themes of confession, repentance, and the desire for spiritual restoration.
Poetry, Not Manual
Interpreting Psalm 51:5 as if speaking of Original Sin or Total Depravity is a classic example of Eisegesis. Eisegesis is the process of interpreting a text in a way that introduces one’s own presuppositions, agendas, or biases. The word eisegesis literally means “to lead into,” which means the interpreter injects his own ideas into the text.
First, it is essential to recognize that this passage is Hebrew poetry rich with bold and imaginative figures of speech. Hebrew poetry often exhibits a freedom that deviates from standard forms of expression. Therefore, extracting statements from poetical literature and using them literally as a basis for doctrinal schemes is a significant error.
A bad translation of Psalm 51:5
When read in context, Psalm 51:5 suggests that David was born into a sinful environment, a statement open to various interpretations. In fact, you have to be reading a Calvinistic translation of the Bible even to consider Psalm 51:5 to be about Original Sin or Total Depravity.
For example, the distinction between the NIV (Calvinistic) and KJV (mostly neutral) translations of Psalm 51:5 reflects subtle yet significant differences in how the verse is understood and interpreted, particularly regarding the nature of sin and the human condition at birth.
NIV Translation:
Surely I was sinful at birth, sinful from the time my mother conceived me.
Psalm 51:5, NIV
This translation suggests that David was inherently sinful from birth/conception, suggesting a personal moral state of sinfulness. It reflects a theological perspective that aligns with notions of Original Sin, where every individual is born with a sinful nature. This,, of course, aligns with the Augustinian-Calvinist view.
KJV Translation:
Behold, I was shapen in iniquity; and in sin did my mother conceive me.
Psalm 51:5, KJV
The King James Version offers an entirely different interpretation, focusing on the environment or the circumstances of David’s conception and birth. This can be interpreted to mean that David’s birth occurred under sinful circumstances. The phrase “shapen in iniquity” suggests that David’s formation was influenced by sin, potentially pointing to the sinful acts or the morally corrupt context into which he was born.
The difference largely centers on whether “sinful” is perceived as an inherent quality of David (as suggested by the NIV) or as a descriptor of the environment or circumstances surrounding his conception and birth (as suggested by the KJV). Each translation brings its own interpretative layers to the text, which can influence readers’ theological conclusions.
As in the case of most Bible verses, and while the original Hebrew of Psalm 51:5 can be interpreted in several ways, it tends to align more closely with the KJV’s translation, emphasizing the circumstances of David’s conception and birth rather than inherent sinfulness from birth.
What Sinful Circumstances?
What situation, environment, or circumstances might Psalm 51:5 be referring to regarding David’s birth? I will now present the ancient Jewish interpretation of David’s birth circumstances, which is largely unknown to most Christians.
David, a rejected outcast
David’s strained familial relationships, particularly with his brothers (1 Samuel 17:28) and potentially his father and mother (Psalm 27:10), highlight a complex dynamic within his household. David was an outcast in his own family. His own parents rejected him: “Though my father and mother forsake me, the LORD will receive me” (Psalm 27:10).
As the story goes (1 Samuel 16), God sent the prophet Samuel: “Then he consecrated Jesse and his sons and invited them to the sacrifice.” To this significant event, Jesse invited all his sons except David, prompting Samuel to ask, “Are these all the sons you have?” (verse 11)
King David, a central biblical figure known for his spiritual depth and poetic psalms, has a birth story marked by family rejection and a controversial beginning. These early experiences shaped not only his path to kingship but also his character and spiritual life, emphasizing themes of redemption and divine favor. This helps us understand why David was notably absent from a significant family gathering—a sacrificial ceremony led by the prophet Samuel, who was to anoint one of Jesse’s (David’s father) sons as the future king. Despite the importance of the occasion, Jesse did not initially call David to attend. Only upon Samuel’s insistence did Jesse send for him. This incident underlines David’s peculiar position within his family, overlooked and underestimated even during pivotal moments. How humiliating this must have been for David—God sent a prophet to visit, and a ceremony was about to take place, but only he, David, wasn’t invited! But why? Why was David an outcast?
Conception in sin
In the New Testament, there are instances where the authors refer to sources, mostly Jewish, that are not part of the Hebrew Bible (or the Christian Old Testament). Three examples are Jude 1:14-15, where Jude refers to a prophecy within the Book of Enoch. Paul, when quoting Aratus’s poem “Phainomena” in Acts 17:28. And when Jesus quotes an unknown Jewish source or tradition in Matthew 5:43. Understanding the historical context surrounding biblical narratives is crucial for accurate interpretation. This context is often enriched by exploring sources outside the canonical texts, such as rabbinic literature, which provides additional insights not explicitly detailed in the Bible.
According to Jewish tradition, particularly a story in the Talmud, Jesse had a relationship that could be akin to that with a concubine, but it was with his own wife under a different guise. The Talmud recounts a complex story about Nitzevet: Jesse, her husband, doubted his lineage due to his descent from Ruth the Moabitess (Ruth 4:17). Consequently, Jesse had left Nitzevet after their seventh son and planned to father children with his Canaanite maidservant. Taking pity on Nitzevet, the maidservant proposed a plan: they would secretly switch places on the wedding night, allowing Nitzevet one more opportunity to be with Jesse. This plan succeeded, reminiscent of Leah and Rachel’s deception of Jacob, and Nitzevet became pregnant with David, her eighth son. Despite her apparent pregnancy, Nitzevet didn’t disclose the switch to Jesse. As a result, she was scorned as immoral, and her son David was ostracized within his own family.
The familial background and early life of David depict a more complex and nuanced backstory involving his family dynamics and conception, suggesting that Psalm 51:5 may speak more to personal and immediate circumstances rather than about some unrelated anachronistic doctrine that did not come into existence until about 1,400 years later. When considering all data and context, “Shapen in iniquity” and “In sin did my mother conceive me” most likely refer to the sinful way in which David’s parents conceived him, which also explains why he was a reject.
David’s early life and conception, which is marked by rejection and sin, paints a picture of a man who rose above his circumstances through divine favor. His journey from a shepherd boy overlooked by his own family to the revered king of Israel exemplifies a narrative of redemption and transformation, not of “total depravity” or “original sin.” These insights into David’s life offer not only a deeper understanding of his biblical portrayal but also serve as a reminder of the power of redemption.
