SUBJECT. It would be idle to enquire into the
particular period when this delightful poem was composed, for
their is nothing in its title or subject to assist us in the
enquiry. The heading, "To the Chief Musician, a Psalm of
David," informs us that David wrote it, and that it was
committed to the Master of the service of song in the sanctuary
for the use of the assembled worshippers. In his earliest days
the psalmist, while keeping his father's flock, had devoted
himself to the study of God's two great books—nature and
Scripture; and he had so thoroughly entered into the spirit of
these two only volumes in his library that he was able with a
devout criticism to compare and contrast them, magnifying the
excellency of the Author as seen in both. How foolish and wicked
are those who instead of accepting the two sacred tomes, and
delighting to behold the same divine hand in each, spend all
their wits in endeavouring to find discrepancies and
contradictions. We may rest assured that the true "Vestiges
of Creation" will never contradict Genesis, nor will a
correct "Cosmos" be found at variance with the
narrative of Moses. He is wisest who reads both the world-book,
and the Word-book as two volumes of the same work, and feels
concerning them, "My Father wrote them both."
DIVISION. This song very distinctly divides itself into
three parts, very well described by the translators in the
ordinary heading of our version. The creatures show God's glory,
1-6. The word showeth his grace, 7-11. David prayeth for grace,
12-14. Thus praise and prayer are mingled, and he who here sings
the work of God in the world without, pleads for a work of grace
in himself within.
EXPOSITION
Verse 1. "The heavens declare the glory of God."
The book of nature has three leaves, heaven, earth, and sea, of
which heaven is the first and the most glorious, and by its aid
we are able to see the beauties of the other two. Any book
without its first page would be sadly imperfect, and especially
the great Natural Bible, since its first pages, the sun, moon,
and stars, supply light to the rest of the volume, and are thus
the keys, without which the writing which follows would be dark
and undiscerned. Man walking erect was evidently made to scan
the skies, and he who begins to read creation by studying the
stars begins the book at the right place.
The
heavens are plural for their variety, comprising the
watery heavens with their clouds of countless forms, the aerial
heavens with their calms and tempests, the solar heavens with
all the glories of the day, and the starry heavens with all the
marvels of the night; what the Heaven of heavens must be hath
not entered into the heart of man, but there in chief all things
are telling the glory of God. Any part of creation has more
instruction in it than human mind will ever exhaust, but the
celestial realm is peculiarly rich in spiritual lore. The
heavens declare, or are declaring, for the
continuance of their testimony is intended by the participles
employed; every moment God's existence, power, wisdom and
goodness, are being sounded abroad by the heavenly heralds which
shine upon us from above. He who would guess at divine sublimity
should gaze upward into the starry vault; he who would imagine
infinity must peer into the boundless expanse; he who desires to
see divine wisdom should consider the balancing of the orbs; he
who would know divine fidelity must mark the regularity of the
planetary motions; and he who would attain some conceptions of
divine power, greatness, and majesty, must estimate the forces
of attraction, the magnitude of the fixed stars, and the
brightness of the whole celestial train. It is not merely glory
that the heavens declare, but the "glory of God,"
for they deliver to us such unanswerable arguments for a
conscious, intelligent, planning, controlling, and presiding
Creator, that no unpredjudiced person can remain unconvinced by
them. The testimony given by the heavens is no mere hint, but a
plain, unmistakable declaration; and it is a declaration of the
most constant and abiding kind. Yet for all this, to what avail
is the loudest declaration to a deaf man, or the clearest
showing to one spiritually blind? God the Holy Ghost must
illuminate us, or all the suns in the milky way never will.
"The
firmament sheweth his handy-work;" not handy in
the vulgar use of that term, but hand-work. The expanse is full
of the works of the Lord's skilful, creating hands; hands being
attributed to the great creating Spirit to set forth his care
and workmanlike action, and to meet the poor comprehension of
mortals. It is humbling to find that even when the most devout
and elevated minds are desirous to express their loftiest
thoughts of God, they must use words and metaphors drawn from
the earth. We are children, and must each confess, "I think
as a child, I speak as a child." In the expanse above us
God flies, as it were, his starry flag to show that the King is
at home, and hangs out his escutcheon that atheists may see how
he despises their denunciations of him. He who looks up to the
firmament and then writes himself down an atheist, brands
himself at the same moment as an idiot or a liar. Strange is it
that some who love God are yet afraid to study the God-declaring
book of nature; the mock-spirituality of some believers, who are
too heavenly to consider the heavens, has given colour to the
vaunts of infidels that nature contradicts revelation. The
wisest of men are those who with pious eagerness trace the
goings forth of Jehovah as well in creation as in grace; only
the foolish have any fears lest the honest study of the one
should injure our faith in the other. Dr. M'Cosh has well said,
"We have often mourned over the attempts made to set the
works of God against the Word of God, and thereby excite,
propagate, and perpetuate jealousies fitted to separate parties
that ought to live in closest union. In particular, we have
always regretted that endeavours should have been made to
depreciate nature with a view of exalting revelation; it has
always appeared to us to be nothing else than the degrading of
one part of God's work in the hope thereby of exalting and
recommending another. Let not science and religion be reckoned
as opposing citadels, frowning defiance upon each other, and
their troops brandishing their armour in hostile attitude. They
have too many common foes, if they would but think of it, in
ignorance and prejudice, in passion and vice, under all their
forms, to admit of their lawfully wasting their strength in a
useless warfare with each other. Science has a foundation, and
so has religion; let them unite their foundations, and the basis
will be broader, and they will be two compartments of one great
fabric reared to the glory of God. Let one be the outer and the
other the inner court. In the one, let all look, and admire and
adore; and in the other, let those who have faith kneel, and
pray, and praise. Let the one be the sanctuary where human
learning may present its richest incense as an offering to God,
and the other the holiest of all, separated from it by a veil
now rent in twain, and in which, on a blood-sprinkled
mercy-seat, we pour out the love of a reconciled heart, and hear
the oracles of the living God."
Verse 2. "Day unto day uttereth speech, and night
unto night sheweth knowledge." As if one day took up
the story where the other left it, and each night passed over
the wondrous tale to the next. The original has in it the
thought of pouring out or welling over, with speech; as though
days and nights were but as a fountain flowing evermore with
Jehovah's praise. Oh to drink often at the celestial well, and
learn to utter the glory of God! The witnesses above cannot be
slain or silenced; from their elevated seats they constantly
preach the knowledge of God, unawed and unbiased by the judgment
of men. Even the changes of alternating night and day are mutely
eloquent, and light and shade equally reveal the Invisible One;
let the vicissitudes of our circumstances do the same, and while
we bless the God of our days of joy, let us also extol him who
giveth "songs in the night."
The
lesson of day and night is one which it were well if all men
learned. It should be among our day-thoughts and night-thoughts,
to remember the flight of time, the changeful character of
earthly things, the brevity both of joy and sorrow, the
preciousness of life, our utter powerlessness to recall the
hours once flown, and the irresistible approach of eternity. Day
bids us labour, night reminds us to prepare for our last hime;
day bids us work for God,and night invites us to rest in him;
day bids us look for endless day, and night warns us to escape
from everlasting night.
Verse 3. "There is no speech nor language, where
their voice is not heard." Every man may hear the
voices of the stars. Many are the languages of terrestrials, to
celestials there is but one, and that one may be understood by
every willing mind. The lowest heathen are without excuse, if
they do not discover the invisible things of God in the works
which he has made. Sun, moon, and stars are God's traveling
preachers; they are apostles upon their journey confirming those
who regard the Lord, and judges on circuit condemning those who
worship idols.
The
margin gives us another rendering, which is more literal, and
involves less repetition; "no speech, no words, their
voice is not heard;" that is to say, their teaching is
not addressed to the ear, and is not uttered in articulate
sounds; it is pictorial, and directed to the eye and heart; it
touches not the sense by which faith comes, for faith cometh by
hearing. Jesus Christ is called the Word, for he is a far more
distinct display of Godhead than all the heavens can afford;
they are, after all, but dumb instructors; neither star nor sun
can arrive at a word, but Jesus is the express image of
Jehovah's person, and his name is the Word of God.
Verse 4. "Their line is gone out through all the
earth, and their words to the end of the world."
Although the heavenly bodies move in solemn silence, yet in
reason's ear they utter precious teachings. They give forth no
literal words, but yet their instruction is clear enough
to be so described. Horne says that the phrase employed
indicates a language of signs, and thus we are told that the
heavens speak by their significant actions and operations.
Nature's words are like those of the deaf and dumb, but grace
tells us plainly of the Father. By their line is probably meant
the measure of their domain which, together with their
testimony, has gone out to the utmost end of the habitable
earth. No man living beneath the copes of heaven dwells beyond
the bounds of the diocese of God's Court- preachers; it is easy
to escape from the light of ministers, who are as stars in the
right hand of the Son of Man; but even then men, with a
conscience yet unseared, will find a Nathan to accuse them, a
Jonah to warn them, and an Elijah to threaten them in the silent
stars of night. To gracious souls the voices of the heavens are
more influential far, they feel the sweet influences of the
Pleiades, and are drawn towards their Father God by the bright
bands of Orion.
"In
them hath he set a tabernacle for the sun." In the
heavens the sun encamps, and marches like a mighty monarch on
his glorious way. He has no fixed abode, but as a traveler
pitches and removes his tent, a tent which will soon be taken
down and rolled together as a scroll. As the royal pavilion
stood in the centre of the host, so the sun in his place appears
like a king in the midst of attendant stars.
Verse 5. "Which is as a bridegroom coming out of his
chamber." A bridegroom comes forth sumptuously
apparelled, his face beaming with a joy which he imparts to all
around; such, but with a mighty emphasis, is the rising Sun. "And
rejoiceth as a strong man to run a race." As a champion
girt for running cheerfully addresses himself to the race, so
does the sun speed onward with matchless regularity and
unwearying swiftness in his appointed orbit. It is but mere play
to him; there are no signs of effort, flagging, or exhaustion.
No other creature yields such joy to the earth as her bridegroom
the sun; and none, whether they be horse or eagle, can for an
instant compare in swiftness with that heavenly champion. But
all his glory is but the glory of God; even the sun shines in
light borrowed from the Great Father of Lights.
"Thou sun, of this great world both eye and soul,
Acknowledge Him thy greater; sound his praise
Both when thou climb'st, and when high noon hast gained,
And when thou fall'st."
Verse 6. "His going forth is from the end of the
heaven, and his circuit unto the ends of it." He bears
his light to the boundaries of the solar heavens, traversing the
zodiac with steady motion, denying his light to none who dwell
within his range. "And there is nothing hid from the
heat thereof." Above, beneath, around, the heat of the
sun exercises an influence. The bowels of the earth are stored
with the ancient produce of the solar rays, and even yet earth's
inmost caverns feel their power. Where light is shut out, yet
heat and other more subtle influences find their way.
There
is no doubt a parallel intended to be drawn between the heaven
of grace and the heaven of nature. God's way of grace is sublime
and broad, and full of his glory; in all its displays it is to
be admired and studied with diligence; both its lights and its
shades are instructive; it has been proclaimed, in a measure, to
every people, and in due time shall be yet more completely
published to the ends of the earth. Jesus, like a sun, dwells in
the midst of revelation, tabernacling among men in all his
brightness; rejoicing, as the Bridegroom of his church, to
reveal himself to men; and, like a champion, to win unto himself
renown. He makes a circuit of mercy, blessing the
remotest corners of the earth; and there are no seeking souls,
however degraded and depraved, who shall be denied the
comfortable warmth and benediction of his love—even death
shall feel the power of his presence, and resign the bodies of
the saints, and this fallen earth shall be restored to its
pristine glory.
In
the three following verses (7, 8, 9) we have a brief but
instructive hexapla containing six descriptive titles of the
word, six characteristic qualities mentioned and six divine
effects declared. Names, nature, and effect are well set forth.
Verse 7. "The law of the Lord is perfect;"
by which he means not merely the law of Moses but the doctrine
of God, the whole run and rule of sacred Writ. The doctrine
revealed by God he declares to be perfect, and yet David had but
a very small part of the Scriptures, and if a fragment, and that
the darkest and most historical portion, be perfect, what must
the entire volume be? How more than perfect is the book which
contains the clearest possible display of divine love, and gives
us an open vision of redeeming grace. The gospel is a complete
scheme or law of gracious salvation, presenting to the needy
sinner everything that his terrible necessities can possibly
demand. There are no redundancies and no omissions in the Word
of God, and in the plan of grace; why then do men try to paint
this lily and gild this refined gold? The gospel is perfect in
all its parts, and perfect as a whole: it is a crime to add to
it, treason to alter it, and felony to take from it.
"Converting
the soul." Making the man to be returned or restored to
the place from which sin had cast him. The practical effect of
the Word of God is to turn the man to himself, to his God, and
to holiness; and the turn or conversion is not outward alone, "the
soul" is moved and renewed. The great means of the
conversion of sinners is the Word of God, and the more closely
we keep to it in our ministry the more likely we are to be
successful. It is God's Word rather than man's comment on God's
Word which is made mighty with souls. When the law drives and
the gospel draws, the action is different but the end is one,
for by God's Spirit the soul is made to yield, and cries,
"Turn me, and I shall be turned." Try men's depraved
nature with philosophy and reasoning, and it laughs your efforts
to scorn, but the Word of God soon works a transformation.
"The
testimony of the Lord is sure." God bears his testimony
against sin, and on behalf of righteousness; he testifies of our
fall and of our restoration; this testimony is plain, decided,
and infallible, and is to be accepted as sure. God's witness in
his Word is so sure that we may draw solid comfort from it both
for time and eternity, and so sure that no attacks made upon it
however fierce or subtle can ever weaken its force. What a
blessing that in a world of uncertainties we have something sure
to rest upon! We hasten from the quicksands of human
speculations to the terra firma of Divine Revelation.
"Making
wise the simple." Humble, candid, teachable minds
receive the word, and are made wise unto salvation. Things
hidden from the wise and prudent are revealed unto babes. The
persuadable grow wise, but the cavillers continue fools. As a
law or plan the Word of God converts, and then as a testimony it
instructs; it is not enough for us to be converts, we must
continue to be disciples; and if we have felt the power of
truth, we must go on to prove its certainty by experience. The
perfection of the gospel converts, but its sureness edifies; if
we would be edified it becomes us not to stagger at the promise
through unbelief, for a doubted gospel cannot make us wise, but
truth of which we are assured will be our establishment.
Verse 8. "The statutes of the Lord are right."
His precepts and decrees are founded in righteousness, and are
such as are right or fitted to the right reason of man. As a
physician gives the right medicine, and a counsellor the right
advice, so does the Book of God. "Rejoicing the
heart." Mark the progress; he who was converted was
next made wise and is now made happy; that truth which makes the
heart right then gives joy to the right heart. Free-grace brings
heart-joy. Earthborn mirth dwells on the lip, and flushes the
bodily powers; but heavenly delights satisfy the inner nature,
and fill the mental faculties to the brim. There is no cordial
of comfort like that which is poured from the bottle of
Scripture.
"Retire and read thy Bible to be gay."
"The
commandment of the Lord is pure." No mixture of error
defiles it, no stain of sin pollutes it; it is the unadulterated
milk, the undiluted wine. "Enlightening the eyes,"
purging away by its own purity the earthly grossness which mars
the intellectual discernment: whether the eye be dim with sorrow
or with sin, the Scripture is a skilful occulist, and makes the
eye clear and bright. Look at the sun and it puts out your eyes,
look at the more than sunlight of Revelation and it enlightens
them; the purity of snow causes snow-blindness to the Alpine
traveller, but the purity of God's truth has the contrary
effect, and cures the natural blindness of the soul. It is well
again to observe the gradation; the convert becomes a disciple
and next a rejoicing soul, he now obtains a discerning eye and
as a spiritual man discerneth all things, though he himself is
discerned of no man.
Verse 9. "The fear of the Lord is clean."
The doctrine of truth is here described by its spiritual effect,
viz., inward piety, or the fear of the Lord; this is clean in
itself, and cleanses out the love of sin, sanctifying the heart
in which it reigns. Mr. Godly-fear is never satisfied till every
street, lane, and alley, yea, and every house and every corner
of the town of Mansoul is clean rid of the Diablolonians who
lurk therein. "Enduring for ever." Filth brings
decay, but cleanness is the great foe of corruption. The grace
of God in the heart being a pure principle, is also an abiding
and incorruptible principle, which may be crushed for a time,
but cannot be utterly destroyed. Both in the Word and in the
heart, when the Lord writes, he says with Pilate, "What I
have written, I have written;" he will make no erasures
himself, much less suffer others to do so. The revealed will of
God is never changed; even Jesus came not to destroy but to
fulfil, and even the ceremonial law was only changed as to its
shadow, the substance intended by it is eternal. When the
governments of nations are shaken with revolution, and ancient
constitutions are being repealed, it is comforting to know that
the throne of God is unshaken, and his law unaltered.
"The
judgments of the Lord are true and righteous altogether;"—jointly
and severally the words of the Lord are true; that which is good
in detail is excellent in the mass; no exception may be taken to
a single clause separately, or to the book as a whole. God's
judgments, all of them together, or each of them apart, are
manifestly just, and need no laborious excuses to justify them.
The judicial decisions of Jehovah, as revealed in the law, or
illustrated in the history of his providence, are truth itself,
and commend themselves to every truthful mind; not only is their
power invincible, but their justice is unimpeachable.
Verse 10. "More to be desired are they than fine
gold, yea, than much fine gold." Bible truth is
enriching to the soul in the highest degree; the metaphor is one
which gathers force as it is brought out;—gold—fine
gold—much fine gold; it is good, better, best, and therefore
it is not only to be desired with a miser's avidity, but with
more than that. As spiritual treasure is more noble than mere
material wealth, so should it be desired and sought after with
greater eagerness. Men speak of solid gold, but what is so solid
as solid truth? For love of gold pleasure is forsworn, ease
renounced, and life endangered; shall we not be ready to do as
much for love of truth? "Sweeter also than honey and the
honeycomb." Trapp says, "Old people are all for
profit, the young for pleasure; here's gold for the one, yea,
the finest gold in great quantity; here's honey for the other,
yea, live honey dropping from the comb." The pleasures
arising from a right understanding of the divine testimonies are
of the most delightful order; earthly enjoyments are utterly
contemptible, if compared with them. The sweetest joys, yea, the
sweetest of the sweetest falls to his portion who has God's
truth to be his heritage.
Verse 11. "Moreover by them is thy servant
warned." We are warned by the Word both of our duty,
our danger, and our remedy. On the sea of life there would be
many more wrecks, if it were not for the divine storm-signals,
which give to the watchful a timely warning. The Bible should be
our Mentor, our Monitor, our Memento Mori, our Remembrancer, and
the Keeper of our Conscience. Alas, that so few men will take
the warning so graciously given; none but servants of God will
do so, for they alone regard their Master's will. Servants of
God not only find his service delightful in itself, but they
receive good recompense; "In keeping of them there is
great reward." There is a wage, and a great one; though
we earn no wages of debt, we win great wages of grace. Saints
may be losers for a time, but they shall be glorious gainers in
the long run, and even now a quiet conscience is in itself no
slender reward for obedience. He who wears the herb called
heart's-ease in his bosom is truly blessed. However, the main
reward is yet to come, and the word here used hints as much, for
it signifies the heel, as if the reward would come to us
at the end of life when the work was done;—not while the
labour was in hand, but when it was gone and we could see the
heel of it. Oh the glory yet to be revealed! It is enough to
make a man faint for joy at the prospect of it. Our light
affliction, which is but for a moment, is not worthy to be
compared with the glory which shall be revealed in us. Then
shall we know the value of the Scriptures when we swim in that
sea of unutterable delight to which their streams will bear us,
if we commit ourselves to them.
Verse 12. "Who can understand his errors?" A
question which is its own answer. It rather requires a note of
exclamation than of interrogation. By the law is the knowledge
of sin, and in the presence of divine truth, the psalmist
marvels at the number and heinousness of his sins. He best knows
himself who best knows the Word, but even such an one will be in
a maze of wonder as to what he does not know, rather than on the
mount of congratulation as to what he does know. We have heard
of a comedy of errors, but to a good man this is more like a
tragedy. Many books have a few lines of errata at the end, but
our errata might well be as large as the volume if we could but
have sense enough to see them. Augustine wrote in his older days
a series of Retractations; ours might make a library if we had
enough grace to be convinced of our mistakes and to confess
them. "Cleanse thou me from secret faults."
Thou canst mark in me faults entirely hidden from myself. It
were hopeless to expect to see all my spots; therefore, O Lord,
wash away in the atoning blood even those sins which my
conscience has been unable to detect. Secret sins, like private
conspirators, must be hunted out, or they may do deadly
mischief; it is well to be much in prayer concerning them. In
the Lateran Council of the Church of Rome, a decree was passed
that every true believer must confess his sins, all of them,
once a year to the priest, and they affixed to it this
declaration, that there is no hope of pardon but in complying
with that decree. What can equal the absurdity of such a decree
as that? Do they suppose that they can tell their sins as easily
as they can count their fingers? Why, if we could receive pardon
for all our sins by telling every sin we have committed in one
hour, there is not one of us who would be able to enter heaven,
since, besides the sins that are known to us and that we may be
able to confess, there are a vast mass of sins, which are as
truly sins as those which we lament, but which are secret, and
come not beneath our eye. If we had eyes like those of God, we
should think very differently of ourselves. The transgressions
which we see and confess are but like the farmer's small samples
which he brings to market, when he has left his granary full at
home. We have but a very few sins which we can observe and
detect, compared with those which are hidden from ourselves and
unseen by our fellow-creatures.
Verse 13. "Keep back thy servant also from
presumptuous sins; let them not have dominion over me."
This earnest and humble prayer teaches us that saints may fall
into the worst of sins unless restrained by grace, and that
therefore they must watch and pray lest they enter into
temptation. There is a natural proneness to sin in the best of
men, and they must be held back as a horse is held back by the
bit or they will run into it. Presumptuous sins are peculiarly
dangerous. All sins are great sins, but yet some sins are
greater than others. Every sin has in it the very venom of
rebellion, and is full of the essential marrow of traitorous
rejection of God; but there be some sins which have in them a
greater development of the essential mischief of rebellion, and
which wear upon their faces more of the brazen pride which
defies the Most High. It is wrong to suppose that because all
sins will condemn us, that therefore one sin is not greater than
another. The fact is, that while all transgression is a greatly
grievous and sinful thing, yet there are some transgressions
which have a deeper shade of blackness, and a more double
scarlet-dyed hue of criminality than others. The presumptuous
sins of our text are the chief and worst of all sins; they rank
head and foremost in the list of iniquities. It is remarkable
that though an atonement was provided under the Jewish law for
every kind of sin, there was this one exception: "But the
soul that sinneth presumptuously shall have no atonement; it
shall be cut off from the midst of the people." And now
under the Christian dispensation, although in the sacrifice of
our blessed Lord there is a great and precious atonement for
presumptuous sins, whereby sinners who have erred in this manner
are made clean, yet without doubt, presumptuous sinners, dying
without pardon, must expect to receive a double portion of the
wrath of God, and a more terrible portion of eternal punishment
in the pit that is digged for the wicked. For this reason is
David so anxious that he may never come under the reigning power
of these giant evils. "Then shall I be upright, and I
shall be innocent from the great transgression." He
shudders at the thought of the unpardonable sin. Secret sin is a
stepping-stone to presumptuous sin, and that is the vestibule of
"the sin which is unto death." He who is not wilful in
his sin, will be in a fair way to be innocent so far as poor
sinful man can be; but he who tempts the devil to tempt him is
in a path which will lead him from bad to worse, and from the
worse to the worst.
Verse 14. "Let the words of my mouth, and the
meditation of my heart, be acceptable in thy sight, O Lord, my
strength, and my Redeemer." A sweet prayer, and so
spiritual that it is almost as commonly used in Christian
worship as the apostolic benediction. Words of the mouth
are mockery if the heart does not meditate; the shell is
nothing without the kernel; but both together are useless unless
accepted; and even if accepted by man, it is all vanity
if not acceptable in the sight of God. We must in prayer
view Jehovah as our strength enabling, and our Redeemer
saving, or we shall not pray aright, and it is well to feel our
personal interest so as to use the word my, or our
prayers will be hindered. Our near Kinsman's name, our Goel or
Redeemer, makes a blessed ending to the Psalm; it began with the
heavens, but it ends with him whose glory fills heaven and
earth. Blessed Kinsman, give us now to meditate acceptably upon
thy most sweet love and tenderness.
EXPLANATORY NOTES AND QUAINT SAYINGS
Whole Psalm. The magnificent scenery to which the poem
alludes is derived entirely from a contemplation of nature, in a
state of pastoral seclusion; and a contemplation indulged in, at
noontide or in the morning, when the sun was travelling over the
horizon, and eclipsing all the other heavenly bodies by his
glory. On which account it forms a perfect contrast with the
eighth Psalm, evidently composed in the evening, and should be
read in connection with it, as it was probably written nearly at
the same time; and as both are songs of praise derived from
natural phenomena, and therefore peculiarly appropriate to rural
or pastoral life.—John Mason Good.
Whole Psalm. The world resembleth a divinity-school,
saith Plutarch, and Christ, as the Scripture telleth, is our
doctor, instructing us by his works, and by his words. For as
Aristotle had two sorts of writings, one called exoterical,
for his common auditors, another acromatical, for his private
scholars and familiar acquaintance: so God hath two sorts of
books, as David intimates in this Psalm; namely, the book of his
creatures, as a common-place book for all men in the world: "The
heavens declare the glory of God," verses 1-6; the book
of his Scriptures as a statute-book for his domestic auditory,
the church: "The law of the Lord is an undefiled
law," verses 7, 8. The great book of the creatures in
folio, may be termed aptly the shepherd's kalendar, and
the ploughman's alphabet, in which even the most ignorant
may run (as the prophet speaks) and read. It is a letter patent,
or open epistle for all, as David, in our text, Their sound
is gone out into all lands, and their words unto the ends of the
world; there is neither speech nor language but have heard of
their preaching. For albeit, heaven, and the sun in heaven,
and the light in the sun are mute, yet their voices are
well understood, catechising plainly the first elements of
religion, as, namely, that there is a God, and that this God is
but one God, and that this one God excelleth all other things
infinitely both in might and majesty. Universus mundus
(as one pithily) nihil aliud est quam Deus explicatus:
the whole world is nothing else but God expressed. So St. Paul,
Romans 1:20: God's invisible things, as his eternal power
and Godhead, "are clearly seen" by the creation of the
world, "being understood by the things that are made."
The heavens declare this, and the firmament showeth this, and
the day telleth this, and the night certifieth this, the sound
of the thunder proclaimeth, as it were, this in all lands, and
the words of the whistling wind unto the ends of the world. More
principally the sun, which as a bridegroom cometh out of his
chamber, and rejoiceth as a giant to run his course. The
body thereof (as mathematicians have confidently delivered) is
one hundred and sixty-six times bigger than the whole earth, and
yet it is every day carried by the finger of God so great a
journey, so long a course, that if it were to be taken on the
land, it should run every several hour of the day two hundred
and twenty-five German miles. It is true that God is incapable
to sense, yet he makes himself, as it were, visible in his
works; as the divine poet (Du Bartas) sweetly:—
"Therein our fingers feel, our nostrils smell,
Our palates taste his virtues that excel,
He shows him to our eyes, talks to our ears,
In the ordered motions of the spangled spheres."
So "the heavens declare," that is, they make
men declare the glory of God, by their admirable structure,
motions, and influence. Now the preaching of the heavens
is wonderful in three respects. 1. As preaching all the night
and all the day without intermission: verse 2. One day
telleth another, and one night certifieth another. 2. As
preaching in every kind of language: verse 3. There is
neither speech, nor language, but their voices are heard among
them. 3. As preaching in every part of the world, and in
every parish of every part, and in every place of every parish:
verse 4, Their sound is gone into all lands, and their words
unto the ends of the world. They be diligent pastors, as
preaching at all times; and learned pastors, as preaching in all
tongues; and catholic pastors, as preaching in all towns. Let us
not then in this University (where the voices of so many great
doctors are heard), be like to truants in other schools, who
gaze so much upon the babies, (the pictures or illustrations of
a book), and gilded cover, and painted margent of their book,
that they neglect the text and lesson itself. This is God's
primer, as it were, for all sorts of people; but he hath
another book proper only for his domestic auditory the church:
"He sheweth his word unto Jacob, his statutes and his
judgments unto Israel. He hath not dealt so with any nation,
neither have the heathen knowledge of his laws." Psalm
147:19, 20. Heathen men read in his primer, but Christian men
are well acquainted with his Bible. The primer is a good book,
but it is imperfect; for after a man hath learned it he must
learn more; but "the law of the Lord," that is,
the body of the Holy Scriptures, is a most absolute canon of all
doctrines appertaining either to faith or good manners; it is a perfect
law, converting the soul, giving wisdom to the simple, sure,
pure, righteous, and rejoicing the heart," etc.—John
Boys.
Whole Psalm. Saint Chrysostom conjectures that the
main intention of the greatest part of this Psalm consists in
the discovery of divine providence, which manifests itself in
the motions and courses of the heavenly bodies, concerning which
the psalmist speaketh much, from verse 1 to verse 7. Saint
Austin upon the place, is of a quite different opinion, who
conjectures that Christ is the whole subject of this Psalm;
whose person is compared to the sun for excellency and beauty,
and the course of whose doctrine was dispersed round about the
world by his apostles to which Saint Paul alludes (Romans
10:18); "Have they not heard? Yes, verily, their sound went
into all the earth," etc., and the efficacy of whose gospel
is like the heat of the sun, which pierceth into the very heart
of the earth, so that into the secrets of the soul. I confess
this allegorical exposition is not altogether impertinent,
neither is that literal exposition of Saint Chrysostom to be
blamed, for it hath its weight. But to omit all variety of
conjecture, this Psalm contains in it:
1.
A double kind of the knowledge of God, of which one is by
the book of the creature; and this divines call a natural
knowledge: there is not any one creature but it is a leaf
written all over with the description of God; his eternal power
and Godhead may be understood by the things that are seen, saith
the apostle. Romans 1:20. And, as every creature, so especially "the
heavens" do lead us to the knowledge of a God; so verse
1 of this Psalm: "The heavens declare the glory of God,
and the firmament sheweth his handywork;" they are the
theatres, as it were, of his wisdom, and power, and glory.
Another is by the book of Scripture; and this knowledge
is far more distinct and explicit: with the other even the
heathen do grope after a deity, but with this Christians do
behold God, as it were, with open face. The characters here are
now fresh, spiritual, complete, and lively. The word of God is
the singular means to know God aright. Look, as the light which
comes from the sun, so that word of God, which is light, is the
clearest way to know God who is light itself. Hence it is that
the psalmist stands much upon this from verse 7 to verse 12,
where he sets open the word in its several encomiums and
operations; namely, in its perfection, its certainties, and
firmness; its righteousness, and purity, and truth; and then in
its efficacy—that it is a converting word, an enlightening
word, an instructing word, a rejoicing word, a desirable word, a
warning word, and a rewarding word.
2.
A singular and experimental knowledge of himself.—So it
seemeth, that that word which David did so much commend, he did
commend it from an experimental efficacy; he had found it to be
a righteous, and holy, and pure, and discovering word, laying
open, not only visible and gross transgressions, but also, like
the light of the sun, those otherwise unobserved and secret
atoms of senses flying within the house; I mean in the secret
chambers of the soul.—Obadiah Sedgwick, 1660,
Verse 1. "The heavens declare the glory of
God," etc.—The eminent saints of ancient times were
watchful observers of the objects and operations of nature. In
every event they saw the agency of God; and, therefore, they
took delight in its examination. For they could not but receive
pleasure from witnessing the manifestations of his wisdom and
beneficence, whom they adored and loved. They had not learned,
as we have in modern times, to interpose unbending laws between
the Creator and his works; and then, by giving inherent power to
these laws, virtually to remove God away from his creation into
an ethereal extramundane sphere of repose and happiness. I do
not say that this is the universal feeling of the present day.
But it prevails extensively in the church, and still more in the
world. The ablest philosophers of modern times do, indeed,
maintain that a natural law is nothing more than the uniform
mode in which God acts; and that, after all, it is not the
efficiency of the law, but God's own energy, that keeps all
nature in motion; that he operates immediately and directly, not
remotely and indirectly, in bringing about every event, and that
every natural change is as really the work of God as if the eye
of sense could see his hand turning round the wheels of nature.
But, although the ablest philosophy of modern times has reached
this conclusion, the great mass of the community, and even of
Christians, are still groping in the darkness of that mechanical
system which ascribes the operation of this natural world to
nature's laws instead of nature's God. By a sort of figure,
indeed, it is proper, as the advocates of this system admit, to
speak of God as the author of its natural events, because he
originally ordained the laws of nature. But they have no idea
that he exerts any direct and immediate agency in bringing them
about; and, therefore, when they look upon these events they
feel no impression of the presence and active agency of Jehovah.
But
how different, as already remarked, were the feeling of ancient
saints. The psalmist could not look up to heaven without
exclaiming, "The heavens declare the glory of God; and
the firmament sheweth his handywork. Day unto day uttereth
speech, and night unto night sheweth knowledge. There is no
speech nor language where their voice is not heard."
When he cast his eyes abroad upon the earth, his full heart
cried out, "O Lord, how manifold are thy works! In wisdom
hast thou made them all; the earth is full of thy riches."
In his eye everything was full of God. It was God who "sent
springs into the valleys, which run among the hills." When
the thunder-storm passed before him, it was "God's voice in
the heavens, and his lightnings that lighted the world."
When he heard the bellowings, and saw the smoke of the volcano,
it was "God who looketh on the earth, and it trembleth; he
toucheth the hills, and they smoke."—Edward Hitchcock,
D.D., LL.D., 1867.
Verse 1. "The heavens declare," etc.
Man has been endued by his Creator with mental powers capable of
cultivation. He has employed them in the study of the wonderful
works of God which the universe displays. His own habitation has
provided a base which has served him to measure the heavens. He
compares his own stature with the magnitude of the earth on
which he dwells; the earth, with the system in which it is
placed; the extent of the system, with the distance of the
nearest fixed stars; and that distance again serves as a unit of
measurement for other distances which observation points out.
Still no approach is made to any limit. How extended these
wonderful works of the Almighty may be no man can presume to
say. The sphere of creation appears to extend around us
indefinitely on all sides; "to have its centre everywhere,
its circumference nowhere." These are considerations which
from their extent almost bewilder our minds. But how should they
raise our ideas toward their great Creator, when we consider
that all these were created from nothing, by a word, by a mere
volition of the Deity. "Let them be," said God, and
they were. "By the word of the Lord were the heavens made,
and all the host of them by the breath of his mouth."
"For he spake, and it was done. He commanded, and it stood
fast." Psalm 33:6, 9. What must be that power, which so
formed worlds on worlds; worlds in comparison of which this
earth which we inhabit sinks into utter nothingness! Surely when
we thus lift up our thoughts to the heavens, the moon and the
stars which he hath ordained, we must feel, if we can ever feel,
how stupendous and incomprehensible is that Being who formed
them all; that "the heavens" do indeed "declare
the glory of God;" and the firmament sheweth his handywork."—Temple
Chevallier, in "The Hulsean Lectures for 1827."
Verse 1. I have often been charmed and awed at the
sight of the nocturnal heavens, even before I knew how to
consider them in their proper circumstances of majesty and
beauty. Something like magic has struck my mind, on transient
and unthinking survey of the aethreal vault, tinged throughout
with the purest azure, and decorated with innumerable starry
lamps. I have felt, I know not what, powerful and aggrandising
impulse, which seemed to snatch me from the low entanglements of
vanity, and prompted an ardent sigh for sublimer objects.
Methought I heard, even from the silent spheres, a commanding
call to spurn the abject earth, and pant after unseen delights.
Henceforth I hope to imbibe more copiously this moral emanation
of the skies, when, in some such manner as the preceeding, they
are rationally seen, and the sight is duly improved. The stars,
I trust, will teach as well as shine, and help to dispel both
nature's gloom and my intellectual darkness. To some people they
discharge no better a service than that of holding a flambeau to
their feet, and softening the horrors of their night. To me and
my friends may they act as ministers of a superior order, as
counsellors of wisdom, and guides to happiness! Nor will they
fail to execute this nobler office, if they gently light our way
into the knowledge of their adored Maker—if they point out
with their silver rays our path to his beatific presence.—James
Hervey, A.M., 1713-1758.
Verse 1. Should a man live underground, and there
converse with the works of art and mechanism, and should
afterwards be brought up into the open day, and see the several
glories of the heaven and earth, he would immediately pronounce
them the work of such a Being as we define God to be.—Aristotle.
Verse 1. When we behold "the heavens,"
when we contemplate the celestial bodies, can we fail of
conviction? Must we not acknowledge that there is a Divinity, a
perfect Being, a ruling intelligence, which governs; a God who
is everywhere and directs all by his power? Anybody who doubts
this may as well deny there is a sun that lights us. Time
destroys all false opinions, but it confirms those which are
formed by nature. For this reason, with us as well as with other
nations, the worship of the gods, and the holy exercises of
religion, increase in purity and extent every day.—Cicero.
Verse 1. "The heavens declare the glory of
God," etc. They discover his wisdom, his power,
his goodness; and so there is not any one creature,
though never so little, but we are to admire the Creator in it.
As a chamber hung round about with looking-glasses represents
the face upon every turn, thus all the world doth the mercy and
the bounty of God; though that be visible, yet it discovers an
invisible God and his invisible properties.—Anthony
Burgess, 1656.
Verse 1. None of the elect are in that respect so
unwise as to refuse to hear and consider the works and words of
God as not appertaining unto him. God forbid. No man in the
world doth with more fervency consider the works of God, none
more readily lift up their ears to hear God speak than even they
who have the inward revelation of the Holy Spirit.—Wolfgang
Musculus.
Verse 1. During the French revolution Jean Bon St.
Andrè, the Vendean revolutionist, said to a peasant, "I
will have all your steeples pulled down, that you may no longer
have any object by which you may be reminded of your old
superstitions." "But," replied the peasant, "you
cannot help leaving us the stars."—John Bate's
"Cyclopaedia of Moral and Religious Truths," 1865.
Verse 1. "The heavens declare the glory of
God"—
How beautiful this dome of sky,
And the vast hills in fluctuation fixed
At thy command, how awful! Shall the soul,
Human and rational, report of Thee
Even less than these? Be mute who will, who can,
Yet I will praise thee with impassioned voice.
My lips, that may forget thee in the crowd,
Cannot forget thee here, where thou hast built
For thine own glory, in the wilderness!
William Wordsworth, 1770-1850.
Verse 1. "The firmament sheweth his
handiwork"—
The glitt'ring stars
By the deep ear of meditation heard,
Still in their midnight watches sing of him.
He nods a calm. The tempest blows his wrath:
The thunder is his voice; and the red flash
His speedy sword of justice. At his touch
The mountains flame. He shakes the solid earth,
And rocks the nations. Nor in these alone—
In ev'ry common instance God is seen.
James Thompson.
These are thy glorious works, Parent of good,
Almighty! Thine this universe frame,
Thus wondrous fair; Thyself how wondrous then!
Unspeakable, who sitt'st above these heavens
To us invisible, or dimly seen
In these thy lowest works; yet these declare
Thy goodness beyond thought, and power divine.
John Milton.
Verses 1, 2. In order more fully to illustrate the
expressive richness of the Hebrew, I would direct the attention
of my reader to the beautiful phraseology of the XIX. Psalm. The
literal reading of the first and second verses may be thus
given:—
"The heavens are telling the glory of God,
The firmament displaying the work of his hands;
Day unto day welleth forth speech,
Night unto night breatheth out knowledge."
Thus the four distinct terms in the original are preserved in
the translation; and the overflowing fulness with which day unto
day pours forth divine instruction, and the gentle whisperings
of the silent night, are contrasted as in the Hebrew.—Henry
Craik, 1860.
Verses 1-4. Though all preachers on earth should grow
silent, and every human mouth cease from publishing the glory of
God, the heavens above will never cease to declare and proclaim
his majesty and glory. They are for ever preaching; for, like an
unbroken chain, their message is delivered from day to day and
from night to night. At the silence of one herald another takes
up his speech. One day, like the other, discloses the same
spectacles of his glory, and one night, like the other, the same
wonders of his majesty. Though nature be hushed and quiet
when the sun in his glory has reached the zenith on the azure
sky—though the world keep her silent festival, when the
stars shine brightest at night—yet, says the psalmist, they
speak; ay, holy silence itself is a speech, provided there
be the ear to hear it.—Augustus T. Tholuck.
Verses 1-4. "The heavens declare the glory of
God, and the firmament sheweth his handiwork." If the
heavens declare the glory of God, we should observe what that
glory is which they declare. The heavens preach to us every day.
. . . "Their line is gone out through all the earth, and
their words to the end of the world." Sun, moon, and
stars are preachers; they are universal, they are natural
apostles. The world is their charge; "their words,"
saith the Psalm, "go to the end of the world."
We may have good doctrine from them, especially this doctrine in
the text, of the wisdom and power of God. And it is very
observable that the apostle alludes to this text in the Psalm
for a proof of gospel preaching to the whole world. Romans
10:18. The gospel, like the sun, casts his beams over, and sheds
his light into all the world. David in the Psalm saith, "Their
line is gone out," etc. By which word he shows that the
heavens, being so curious a fabric, made, as it were, by a line
and level, do clearly, though silently, preach the skill and
perfection of God. Or, that we may read divine truths in them as
a line formed by a pen into words and sentences (the original
signifies both a measuring line and a written line), letters and
words in writing being nothing but lines drawn into several
forms or figures. But the Septuagint, whose translation the
apostle citeth, for Kavam, their line, read Kolam,
their sound; either misreading the word or studiously
mollifying the sense into a nearer compliance with the latter
clause of the verse, "And their words to the end of the
world."—Joseph Caryl.
Verses 1-4. Like as the sun with his light
beneficially comforteth all the world, so Christ, the Son of
God, reacheth his benefits unto all men, so that they will
receive them thankfully, and not refuse them disobediently.—Robert
Cawdray.
Verse 2. "Day unto day," etc. But
what is the meaning of the next word—One day telleth
another, and one night certifieth another? Literally, dies
diem dicit, is nothing else but dies diem docet. One
day telleth another, is one day teacheth another. The day past
is instructed by the day present: every new day doth afford new
doctrine. The day is a most apt time to learn by reading and
conference; the night a most fit time for invention and
meditation. Now that which thou canst not understand this day
thou mayest haply learn the next, and that which is not found
out in one night may be gotten in another. Mystically (saith
Hierem), Christ is this "day," who saith of
himself, "I am the light of the world," and his twelve
apostles are the twelve hours of the day; for Christ's Spirit
revealed by the mouths of his apostles the mysteries of our
salvation, in other ages not so fully known unto the sons of
men. One day telleth another, that is, the spiritual
utter this unto the spiritual; and one night certifieth
another, that is, Judas insinuates as much unto the Jews in
the night of ignorance, saying, "Whomsoever I shall kiss,
that is he, lay hold on him." Matthew 26:28. Or, the Old
Testament only shadowing Christ is the night, and the New
Testament plainly showing Christ is the day.—John
Boys.
Verse 2. "Day unto day," or day after
day; the vicissitude or continual succession of day and night
speaketh much divine knowledge. The assiduity and constancy
without any intermission by the heavens preaching is hereby
expressed.—John Richardson.
Verse 2. "Uttereth," poureth forth
abundantly; "sheweth" demonstrates clearly and
effectively, without ambiguity. Job 36:2. Many in the full light
of gospel day, hear not that speech, who yet in the night of
affliction and trouble, or in the conviction of their natural
darkness, have that knowledge communicated to them which enables
them to realise the joy that cometh in the morning.—W.
Wilson.
Verse 2. "Sheweth knowledge." We may
illustrate the differing measures in which natural objects
convey knowledge to men of differing mental and spiritual
capacity by the story of our great English artist. He is said to
have been engaged upon one of his immortal works, and a lady of
rank looking on remarked, "But Mr. Turner, I do not see in
nature all that you describe there." "Ah, Madam,"
answered the painter, "do you not wish you could?"—C.
H. S.
Verse 3. "There is no speech," etc.
The sunset was one of the most glorious I ever beheld, and the
whole earth seemed so still that the voice of neither God nor
man was heard. There was not a ripple upon the waters, not
the leaf of a tree, nor even of a blade of grass moving, and the
rocks upon the opposite shore reflected the sun's
"after-glow," and were again themselves reflected from
or in the river during the brief twilight, in a way I do not
remember ever to have beheld before. No! I will not say the
voice of God was not heard; it spoke in the very stillness
as loud as in roaring thunder, in the placid scene as in rocks
and cliffs impassable, and louder still in the heavens and in
the firmament, and in the magnificent prospect around me.
His wondrous works declared him to be near, and I felt as if the
very ground upon which I was treading was holy.—John Gadsby.
Verse 4. "Their line is gone out,"
etc. "Their sound went," etc. Romans 10:18. The
relations which the gospel of Christ Jesus hath to the Psalms of
David I find to be more than to all the Bible besides, that
seldom anything is written in the New Testament, but we are sent
to fetch our proofs from these. The margin here sends me to the
Psalm, and the Psalm sends me back to this again; showing that
they both speak one thing. How comes it then that it is not one,
for "line" and "sound" are not
one thing? Is there not some mistake here? Answer—To fetch a
proof from a place is one thing, an allusion is another.
Sometimes the evangelists are enforced to bring their proofs for
what they write out of the Old Testament, else we should never
believe them, and then they must be very sure of the terms, when
they say, "This was done that it might be fulfilled which
was spoken," etc. But the apostle was not now upon that
account; only showing to the Romans the marvellous spreading of
the gospel, alluding to this passage of David discoursing of "the
heavens," to which the prophet compared the publication
of the word; the sun and moon and stars not only shining
through, but round all the earth. The same subject Paul was now
upon, and for his purpose makes use of a term fitter to express
the preaching of the gospel, by the word "sound,"
than that other word expressing the limitations of the law, by
the word "line:" both of these agreeing that
there is no fitter comparison to be fetched from anything in
nature than from "the heavens," their motions,
revolutions, influences upon sublunary bodies; also in their
eclipses, when one text seems to darken another, as if it were
put out altogether by crossing and opposing, which is but
seemingly so to the ignorant, they agree sweetly enough in
themselves; no bridegroom can agree better with his bride, nor
rejoice more to run his course. So they both conclude in this,
that the sun never saw that nation yet where the word of truth,
in one degree or other (all the world, you must think, cannot be
right under the meridian) hath not shined.—William Streat,
in "The Dividing of the Hoof," 1654.
Verse 4 "Unto the end of the world."
Venantius Fortunatus eleven hundred years ago witnesses to the
peregrinations of Paul the apostle.
He passed the ocean's curled wave,
As far as islands harbours have;
As far as Brittain yields a bay,
Or Iceland's frozen shore a stay.
John Cragge, 1557.
Verse 4. "Their line is gone out through all
the earth," etc. The molten sea did stand upon twelve
oxen, that is, as Paul doth interpret it, upon twelve apostles
(1 Corinthians 9:10); which in that they looked four ways, east,
west, north, and south, they did teach all nations. And in that
they looked three and three together, they did represent the
blessed Trinity. Not only teaching all nations, but also in that
sea of water, baptising them in the name of the Father, and of
the Son, and of the Holy Ghost. Wherefore, though the two kine
which carried the ark wherein were the tables of the law, went
straight and kept one path, turning neither to the right hand
nor to the left; yet these twelve oxen which carried the molten
sea, signifying the doctrine of the gospel, went not straight,
neither kept one path, but turned into the way of the Gentiles;
yea, they looked all manner of ways, east, west, north, and
south. And these two kine stood still and lowed no more when
they came to the field of Joshua, dwelling in Bethshemesh, that
is, the house of the sun. To note, that all the kine, and
calves, and sacrifices, and ceremonies of the old law were to
cease and stand still when they came to Jesus, who is the true
Joshua, dwelling in heaven, which is the true Bethshemesh. But
these twelve oxen were so far from leaving off, either to go, or
to low, when they came to Christ, that even then they went much
faster and lowed much louder; so that now "their sound
is gone out into all lands, and their words to the end of the
world;" and "in them hath God set"
Bethshemesh, that is, a house or "tabernacle for the
sun." Therefore, as the material sun, through the
twelve signs of the Zodiac, goeth forth from the uttermost parts
of the heaven, and runneth about to the end of it again: in like
sort, the spiritual Sun of Righteousness, by the twelve
apostles, as by twelve signs, hath been borne round about the
world, that he might be not only "the glory of his people
Israel," but also "a light to lighten the
Gentiles;" and that all, "all the ends of the
earth might see the salvation of our God."—Thomas
Playfere.
Verses 4-6. It appears to me very likely that the Holy
Ghost in these expressions which he most immediately uses about
the rising of the sun, has an eye to the rising of the Sun of
Righteousness from the grave, and that the expressions that the
Holy Ghost here uses are conformed to such a view. The times of
the Old Testament are times of night in comparison of the gospel
day, and are so represented in Scripture, and therefore the
approach of the day of the New Testament dispensation in the
birth of Christ, is called the day-spring from on high visiting
the earth (Luke 1:78), "Through the tender mercy of our
God; whereby the dayspring from on high hath visited us;"
and the commencing of the gospel dispensation as it was
introduced by Christ, is called the Sun of Righteousness rising.
Malachi 4:2. But this gospel dispensation commences with the
resurrection of Christ. Therein the Sun of Righteousness rises
from under the earth, as the sun appears to do in the morning,
and comes forth as a bridegroom. He rose as the joyful, glorious
bridegroom of his church; for Christ, especially as risen again,
is the proper bridegroom, or husband, of his church, as the
apostle teaches (Romans 7:4), "Wherefore, my brethren, ye
also are become dead to the law by the body of Christ; that ye
should be married to another, even to him who is raised from the
dead, that we should bring forth fruit unto God." He that
was covered with contempt, and overwhelmed in a deluge of
sorrow, has purchased and won his spouse, for he loved the
church, and gave himself for it, that he might present it to
himself; now he comes forth as a bridegroom to bring home his
purchased spouse to him in spiritual marriage, as he soon after
did in the conversion of such multitudes, making his people
willing in the day of his power, and hath also done many times
since, and will do in a yet more glorious degree. And as the sun
when it rises comes forth like a bridegroom gloriously adorned,
so Christ in his resurrection entered on his state of glory.
After his state of sufferings, he rose to shine forth in
ineffable glory as the King of heaven and earth, that he might
be a glorious bridegroom, in whom his church might be
unspeakably happy. Here the psalmist says that God has placed
a tabernacle for the sun in the heavens: so God the Father
had prepared an abode in heaven for Jesus Christ; he had set a
throne for him there, to which he ascended after he rose. The
sun after it is risen ascends up to the midst of heaven, and
then at that end of its race descends again to the earth; so
Christ when he rose from the grave ascended up to the height of
heaven, and far above all heavens, but at the end of the gospel
day will descend again to the earth. It is here said that the
risen sun "rejoiceth as a strong man to run a race."
So Christ, when he rose, rose as a man of war, as the Lord
strong and mighty, the Lord mighty in battle; he rose to conquer
his enemies, and to show forth his glorious power in subduing
all things to himself, during that race which he had to run,
which is from his resurrection to the end of the world, when he
will return to the earth again. . . . That the Holy Ghost here
has a mystical meaning, and has respect to the light of the Sun
of Righteousness, and not merely the light of the natural sun,
is confirmed by the verses that follow, in which the psalmist
himself seems to apply them to the word of God, which is the
light of that Sun, even of Jesus Christ, who himself revealed
the word of God: see the very next words, "The law of the
Lord is perfect," etc.—Jonathan Edwards,
1703-1758.
Verse 5. "Which is as a bridegroom,"
etc. The sun is described like a bridegroom coming out of his
chamber, dressed and prepared, and as a giant rejoicing to run
his race; but though the sun be thus prepared, and dressed, and
ready, yet if the Lord send a writ and a prohibition to the sun
to keep within his chamber, he cannot come forth, his journey is
stopped. Thus also he stops man in his nearest preparation for
any action. If the Lord will work, who shall let it? Isaiah
43:13. That is, there is no power in heaven or earth which can
hinder him. But if the Lord will let, who shall work? Neither
sun, nor stars, nor men, nor devils, can work, if he forbids
them. The point is full of comfort.—Joseph Caryl.
Verse 5. "Which is as a bridegroom,"
etc. The Sun of Righteousness appeared in three signs
especially; Leo, Virgo, Libra. 1. In Leo, roaring
as a lion, in the law; so that the people could not endure his
voice. 2. In Virgo, born of a pure virgin in the gospel.
3. In Libra, weighing our works in his balance at the day
of judgment. Or as Bernard distinguisheth his threefold coming
aptly—venit ad homines, venit in homines, venit contra
homines: in the time past he came unto men as upon
this day (The Nineteenth Psalm is one "appointed to be
read" on Christmas Day); in the time present, he
comes by his spirit into men every day; in the time
future, he shall come against men at the last day. The
coming here mentioned is his coming in the flesh—for so the
fathers usually gloss the text—he came forth of the virgin's
womb, "as a bridegroom out of his chamber." As
a bridegroom, for the King of heaven at this holy time
made a great wedding for his Son. Matthew 22:1. Christ is the bridegroom,
man's nature the bride, the conjunction and blessed union of
both in one person is his marriage. The best way to reconcile
two disagreeing families is to make some marriage between them:
even so, the Word became flesh, and dwelt among us in the world
that he might hereby make our peace, reconciling God to man and
man to God. By this happy match the Son of God is become the Son
of Man, even flesh of our flesh, and bone of our bones; and the
sons of men are made the sons of God, "of his flesh and of
his bones," as Paul saith, Ephesians 5:30. So that now the
church being Christ's own spouse, saith, "I am my
Beloved's, and my Beloved is mine." Canticles 6:3. My sin
is his sin, and his righteousness is my righteousness. He who
knew no sin, for my sake was made sin; and I, contrariwise,
having no good thing, am made the righteousness of God in him: I
which am brown by persecution, and black by nature
(Canticles 1:5), so foul as the sow that walloweth in the mire,
through his favour am comely, without spot or wrinkle, so white
as the snow, like a lily among thorns, even the fairest among
women. Canticles 2:2. This happy marriage is not a mar
age, but it make's a merry age, being "the
consolation of Israel," and comfort of Jerusalem's heart.
Indeed, Christ our husband doth absent himself from us in his
body for a time; but when he did ascend into heaven he took with
him our pawn, namely his flesh; and he gave us his pawn, namely,
his Spirit, assuring us that we shall one day, when the world is
ended, enter with him into the wedding chamber, and there feast
with him, and enjoy his blessed company for evermore.—John
Boys.
Verse 6. "There is nothing hid from the heat
thereof." This is literally the case. The earth
receives its heat from the sun, and by conduction, a part of it
enters the crust of our globe. By convection, another portion is
carried to the atmosphere, which it warms. Another portion is
radiated into space, according to laws yet imperfectly
understood, but which are evidently connected with the colour,
chemical composition, and mechanical structure of parts of the
earth's surface. At the same time the ordinary state of the air,
consisting of gases and vapour, modifies the heat-rays and
prevents scorching. Thus, the solar heat is equalised by the
air. Nothing on earth or in air is hid from the heat of the sun.
. . . Even the colour of some bodies is changed by heat. . .
Heat also is in bodies in a state which is not sensible, and is
therefore called latent heat, or heat of fluidity, because it is
regarded as the cause of fluidity in ponderable substances. It
can fuse every substance it does not decompose below the melting
point, as in the case of wood. Every gas may be regarded as
consisting of heat, and some basis of ponderable matter, whose
cohesion it overcomes, imparting a tendency to great expansion,
when no external obstacle prevents, and this expansive tendency
is their elasticity or tension. Certain gases have been
liquified under great pressure, and extreme cold. Heat, also, at
certain temperatures, causes the elasticity of vapours to
overcome the atmospheric pressure which can no longer restrain
them. An example of this is the boiling point of water; and,
indeed, in every case the true instance is the boiling point.
Philosophers are agreed that the affinity of heat for any
ponderable substance is superior to all other forces acting upon
it. No ponderable matters can combine without disengagement of
heat. . . . And the same occurs from every mechanical pressure
and condensation of a body. In all these cases, and many more,
there are like evidences of the presence and influence of heat;
but the facts now advanced are sufficient to show us the force
of the expression, that in terrestrial things nothing is hid
from, or can by any possibility escape the agency of heat.—Edwin
Sidney, A.M., in "Conversations on the Bible and
Science," 1866.
Verse 6 (last clause). "There is
nothing hid from the heat," nothing from the light of
Christ. It is not solely on the mountain top that he shines, as
in the day before he was fully risen, when his rays, although
unseen by the rest of the world, formed a glory round the heads
of his prophets, who saw him while to the chief part of mankind
he was still lying below the horizon. Now, however, that he is
risen, he pours his light through the valley, as well as over
the mountain; nor is there any one, at least in these countries,
who does not catch some gleams of that light, except those who
burrow and hide themselves in the dark caverns of sin. But it is
not light alone that Christ sheds from his heavenly tabernacle.
As nothing is hid from his light, neither is anything hid from
his heat. He not only enlightens the understanding, so that it
shall see and know the truth; he also softens and melts, and
warms the heart, so that it shall love the truth, and calls
forth fruit from it, and ripens the fruit he has called forth;
and that too on the lowliest plant which creeps along the
ground, as well as the loftiest tree. . . .
Though
while he was on earth, he had fullest power of bestowing every
earthly gift, yet, in order that he should be able to bestow
heavenly gifts with the same all-healing power, it was necessary
that he should go up into heaven. When he had done so, when he
had ascended into his tabernacle in the heavens, then, he
promises his disciples, he would send down the Holy Spirit of
God, who should bring them heavenly gifts, yea, who should enter
into their hearts, and make them bring forth all the fruits of
the Spirit in abundance; should make them abound in love, in
peace, in longsuffering, in gentleness, in goodness, in faith,
in meekness, in temperance. These are the bright heavenly rays,
which, as it were, make up the pure light of Christ; and from
this heat nothing is hid. Even the hardest heart may be
melted by it; even the foulest may be purified.—Julias
Charles Hare, M.A., 1841.
Verse 7. "The law of the Lord is perfect,
converting the soul." To man fallen, the law only
convinceth of sin, and bindeth over to death, it is nothing but
a killing letter; but the gospel, accompanied by the power of
the Spirit, bringeth life. Again, it is said, "The law
of the Lord is perfect, converting the soul;" therefore
it seems the law may also be a word of salvation to the
creature. I answer; by the law there, is not meant only that
part of the word which we call the covenant of works, but there
it is put for the whole word, for the whole doctrine of the
covenant of life and salvation; as Psalm 1:2: "His delight
is in the law of the Lord; and in his law doth he meditate day
and night." And if you take it in that stricter sense, then
it converteth the soul but by accident, as it is joined with the
gospel, which is the misery of life and righteousness, but in
itself it is the law of sin and death. Look, as a thing taken
simply, would be poison and deadly in itself, yet mixed with
other wholesome medicines, it is of great use, is an excellent
physical ingredient; so the law is of great use as joined with
the gospel, to awaken and startle the sinner, to show him his
duty, to convince him of sin and judgment; but it is the gospel
properly that pulls in the heart.—Thomas Manton.
Verse 7. The law, or doctrine, an orderly
manner of instruction, an institution or disposition, called in
Hebrew torah, which implies both doctrine and an orderly
disposition of the same. Therefore where one prophet, relating
David's words, saith the law of man (2 Samuel 7:19),
another saith, the orderly estate, or course of
man. 1 Corinthians 17:17. The Holy Ghost, in Greek, calls it Nomos,
a law (Hebrews 8:10), from Jeremiah 31:33. This name is most
commonly ascribed to the precepts given by Moses at Mount Sinai
(Deuteronomy 32:4; Malachi 4:4; John 1:17, and 7:19); it is also
largely used for all his writings. For the history of Genesis is
called law (Galatians 4:21), from Genesis 16. And though
sometimes the law be distinguished from the Psalms and Prophets
(Luke 16:16, and 24:24), yet the other prophets' books are
called law (1 Corinthians 14:21), from Isaiah 28:11; the
Psalms are also thus named (John 10:24 and 15:25), from Psalm
82:6 and 35:19. Yea, one Psalm is called a law (Psalm
78:1); and the many branches of Moses' doctrine as the law
of the sin-offering, etc. Leviticus 6:25. And generally it is
used for any doctrine, as the law of works, the law
of faith, etc. Romans 3:27.—Henry Ainsworth.
Verse 7. "Converting the soul." This
version conveys a sense good and true in itself, but is not in
accordance with the design of the psalmist, which is, to express
the divine law on the feelings and affections of good men. The
Hebrew terms properly mean, "bringing back the
spirit," when it is depressed by adversity, by refreshing
and consoling it; like food, it restores the faint, and
communicates vigour to the disconsolate."—William
Walford, 1837.
Verse 7. "Converting the soul." The
heart of man is the most free and hard of anything to work upon,
and to make an impression and stamp upon this hard heart, this
heart that is so stony, adamantine, "harder than the nether
millstones," as the Scripture teacheth. To compel this
free-will, this Domina sui actus, the queen in the soul,
the empress, it cannot be without a divine power, without a hand
that is omnipotent; but the ministers do this by the Word—they
mollify, and wound, and break this heart, they incline, and bow,
and draw this free-will whither the spirit listeth. And Clemens
Alexandrinus is not afraid to say, that if the fables of Orpheus
and Amphion were true—that they drew birds, beasts, and
stones, with their ravishing melody—yet the harmony of the
Word is greater, which translates men from Hellicon to Zion,
which softens the hard heart of man obdurate against the truth,
that "raises up children to Abraham of stones," that
is (as he interprets), of unbelievers, which he calls stocks and
stones, that put their trust in stones and stocks; which
metamorphoses men that are beastlike, wild birds for their
lightness and vanity, serpents for their craft and subtlety,
lions for their wrath and cruelty, swine for voluptuousness and
luxury, etc.; and charms them so that of wild beasts they become
tame men; that makes living stones (as he did others)
come of their own accord to the building of the walls of
Jerusalem (as he of Thebes), to the building of a living temple
to the everlasting God. This must needs be a truly persuasive
charm, as he speaks.—John Stoughton's "Choice
Sermons," 1640.
Verse 7. "Making wise the simple."
The apostle Paul, in Ephesians 1:8, expresseth conversion, and
the whole work inherently wrought in us, by the making of a man
wise. It is usual in the Scriptures, and you may ofttimes meet
with it; "converting the soul," "making wise
the simple." The beginning of conversion, and so all
along, the increase of all grace to the end, is expressed by
wisdom entering into a man's heart, "If wisdom enter into
thy heart," and so goes on to do more and more; not unto
thy head only—a man may have all that, and be a fool in the
end, but when it entereth into the heart, and draws all the
affections after it, and along with it, "when knowledge is
pleasant to thy soul," then a man is converted; when God
breaks open a man's heart, and makes wisdom fall in, enter in,
and make a man wise.—Thomas Goodwin.
Verse 7. This verse, and the two next following, which
treat of God's law, are in Hebrew, written each of them with ten
words, according to the number of the ten commandments, which
are called the ten words. Exodus 34:28.—Henry Ainsworth.
Verses 7, 8. "The testimony of the Lord is
sure, enlightening the eyes," revealing the object,
ennobling the organ.—Richard Stock.
Verse 7-11. All of us are by nature the children of
wrath; our souls are like the porches of Bethesda (John
5), in which are lodged a great many "sick folk, blind,
halt, withered;" and the Scriptures are like the pool
of Bethesda, into which whoever entereth, after God's Holy
Spirit hath a little stirred the water, is "made whole of
whatsoever disease he hath." He that hath anger's frenzy,
being as furious as a lion, by stepping into this pool shall in
good time become as gentle as a lamb; he that hath the blindness
of intemperance, by washing in this pool shall easily see his
folly; he that hath envy's rust, avarice's leprosy, luxury's
palsy, shall have means and medicines here for the curing of his
maladies. The word of God is like the drug catholicon,
that is instead of all purges; and like the herb panaces,
that is good for all diseases. Is any man heavy? the statutes
of the Lord rejoice the heart: is any man in want? the
judgments of the Lord are more to be desired than gold, yea,
than much fine gold, and by keeping of them there is great
reward: is any man ignorant? the testimonies of the Lord
give wisdom to the simple, that is, to little ones, both in
standing and understanding. In standing, as unto little Daniel,
little John the evangelist, little Timothy: to little ones in
understanding; for the great philosophers who were the wizards
of the world, because they were not acquainted with God's law
became fools while they professed themselves wise. Romans 1:22.
But our prophet saith, "I have more understanding than all
my teachers, because thy testimonies are my meditation,"
and my study. Psalm 119:99. To conclude, whatsoever we are by
corruption of nature, God's law converteth us, and maketh
us to speak with new tongues, and to sing new songs unto the
Lord, and to become new men and new creatures in Christ. 2
Corinthians 5:17.—J. Boys.
Verse 8. "The statutes." Many divines
and critics, and Castalio in particular, have endeavoured to
attach a distinct shade of meaning to the words, law,
testimony, the statutes, commandments, fear, judgments,
occurring in this context. (Heb.), the law, has been
considered to denote the perceptive part of revelation. (Heb.), the
testimony, has been restricted to the doctrinal part.
(Heb.), the statutes, has been regarded as relating to
such things as have been given in charge. (Heb.), the
commandment, has been taken to express the general body of
the divine law and doctrine. (Heb.), religious fear.
(Heb.), the judgments, the civil statutes of the Mosaic
law, more particularly the penal sanctions.—John Morison.
Verse 8. "The statutes of the Lord are right,
rejoicing the heart." How odious is the profaneness of
those Christians who neglect the Holy Scriptures, and give
themselves to reading other books! How many precious hours do
many spend, and that not only on work days, but holy days, in
foolish romances, fabulous histories, lascivious poems! And why
this, but that they may be cheered and delighted, when as full
joy is only to be had in these holy books. Alas! the joy you
find in those writings is perhaps pernicious, such as tickleth
your lust, and promoteth contemplative wickedness. At the best
it is but vain, such as only pleaseth the fancy and affecteth
the wit; whereas those holy writings (to use David's
expression), are "right, rejoicing the heart."
Again, are there not many who more set by Plutarch's morals,
Seneca's epistles, and such like books, than they do by the Holy
Scriptures? It is true, beloved, there are excellent truths in
those moral writings of the heathen, but yet they are far short
of these sacred books. Those may comfort against outward
trouble, but not against inward fears; they may rejoice the
mind, but cannot quiet the conscience; they may kindle some
flashy sparkles of joy, but they cannot warm the soul with a
lasting fire of solid consolations. And truly, brethren, if ever
God give you a spiritual ear to judge of things aright, you will
then acknowledge there are no bells like to those of Aaron's, no
harp like to that of David's, no trumpet like to that of
Isaiah's, no pipes like to those of the apostle's; and, you will
confess with Petrus Damianus, that those writings of heathen
orators, philosophers, poets, which formerly were so pleasing,
are now dull and harsh in comparison of the comfort of the
Scriptures.—Nathanael Hardy, D.D., 1618-1670.
Verse 10. "Sweeter than honey and the
honeycomb." Love the word written. Psalm 119:97.
"Oh, how love I thy law!" "Lord," said
Augustine, "let the holy Scriptures be my chaste
delight." Chrysostom compares the Scripture to a garden,
every truth is a fragrant flower, which we should wear, not on
our bosom, but in our heart. David counted the word "sweeter
than honey and the honeycomb." There is that in
Scripture which may breed delight. It shows us the way to
riches: Deuteronomy 28:5, Proverbs 3:10; to long life: Psalm
34:12; to a kingdom: Hebrews 12:28. Well, then, may we count
those the sweetest hours which are spent in reading the
holy Scriptures; well may we say with the prophet (Jeremiah
15:16), "Thy words were found and I did eat them; and they
were the joy and rejoicing of my heart."—Thomas
Watson.
Verse 10. "Sweeter than honey and the
honeycomb." There is no difference made amongst us
between the delicacy of honey in the comb and that which is
separated from it. From the information of Dr. Halle, concerning
the diet of the Moors of Barbary, we learn that they esteem
honey a very wholesome breakfast, "and the most delicious
that which is in the comb with the young bees in it, before they
come out of their cases, whilst they still look
milk-white." (Miscellanea Curiosa vol. iii. p. 382.)
The distinction made by the psalmist is then perfectly just and
conformable to custom and practice, at least of more modern, and
probably, equally so of ancient times.—Samuel Burder, A.M.,
in "Oriental Customs," 1812.
Verse 11. "Moreover by them is thy servant
warned." A certain Jew had formed a design to poison
Luther, but was disappointed by a faithful friend, who sent
Luther a portrait of the man, with a warning against him. By
this, Luther knew the murderer and escaped his hands. Thus the
word of God, O Christian, shows thee the face of those lusts
which Satan employs to destroy thy comforts and poison thy
soul.—G. S. Bowes, B.A., in "Illustrative Gatherings
for Preachers and Teachers."
Verse 11. "In keeping of them there is great
reward." This "keeping of them"
implies great carefulness to know, to remember, and to observe;
and the "reward" (literally "the
end"), i.e., the recompense, is far beyond
anticipation.—W. Wilson.
Verse 11. "In keeping of them there is great
reward." Not only for keeping, but in keeping of them,
there is great reward. The joy, the rest, the refreshing, the
comforts, the contents, the smiles, the incomes that saints now
enjoy, in the ways of God, are so precious and glorious in their
eyes, that they would not exchange them for ten thousand worlds.
Oh! if the vails, (Gratuities, presents), be thus sweet and
glorious before pay-day comes, what will be that glory that
Christ will crown his saints with for cleaving to his service in
the face of all difficulties, when he shall say to his Father,
"Lo, here am I, and the children which thou hast given
me." Isaiah 8:18. If there be so much to be had in the
wilderness, what then shall be had in paradise!—Thomas
Brooks.
Verse 11. "In keeping of them there is great
reward." Not only for keeping but in keeping
of them. As every flower hath its sweet smell, so every good
action hath its sweet reflection upon the soul: and as Cardan
saith, that every precious stone hath some egregious virtue; so
here, righteousness is its own reward, though few men think so,
and act accordingly. Howbeit, the chief reward is not till the
last cast, till we come home to heaven. The word here rendered "reward,"
signifieth the heel, and by a metaphor, the end of
a work, and the reward of it, which is not till the
end.—John Trapp.
Verse 11. "Reward." Though we should
not serve God for a reward, yet we shall have a reward for our
service. The time is coming when ungodliness shall be as much
prosecuted by justice, as in times past godliness had been
persecuted by injustice. Though our reward be not for our good
works, yet we shall have our good works rewarded, and have a
good reward for our works. Though the best of men (they being at
the best but unprofitable servants) deserve nothing at the hands
of God, yet they may deserve much at the hands of men; and if
they have not the recompense they deserve, yet it is a kind of
recompense to have deserved. As he said, and nobly, "I had
rather it should be said, Why doth not Cato's image stand here?
than it should be said, Why doth it stand here?"—Ralph
Venning. 1620-1673.
Verse 12. "Who can understand his
errors?" After this survey of the works and word of
God, he comes at last to peruse the third book, his conscience;
a book which though wicked men may keep shut up, and naturally
do not love to look into it, yet will one day be laid open
before the great tribunal in the view of the whole world, to the
justifying of God when he judges, and to impenitent sinners'
eternal confusion. And what finds he here? A foul, blurred copy
that he is puzzled how to read; "who," says he,
"can understand his errors?" Those notions
which God had with his own hand imprinted upon conscience in
legible characters, are partly defaced and slurred with
scribble, and interlinings of "secret faults;"
partly obliterated and quite razed out with capital crimes,
"presumptuous sins." And yet this manuscript
cannot be so abused, but it will still give in evidence for God;
there being no argument in the world that can with more force
extort an acknowledgment of God from any man's conscience than
the conviction of guilt itself labours under. For the sinner
cannot but know he has transgressed a law, and he finds within
him, if he is not past all sense, such apprehensions that though
at present he "walk in the ways of his heart and in the
sight of his eyes" (as the wise man ironically advises the
young man to do, Ecclesiastes 11:9), yet he knows (as the same
wise man there from his own experience tells him) that "for
all these things God will bring him into judgment." The conscience
being thus convicted of sin, where there is any sense of true
piety the soul will, with David, here address itself to God for
pardon, that it may be "cleansed from secret
faults;" and for grace, that by its restraints, and
preventions, and assistances, it may be "kept back from
presumptuous sins," and if unhappily engaged, that it
may be freed at least from the "dominion" of
them—"Keep back thy servant also from presumptuous
sins; let them not have dominion over me," etc.—Adam
Littleton.
Verse 12. The prophet saith, "Who can
understand his own faults?" No man can, but God can;
therefore reason after this manner, as Saint Bernard saith: I
know and am known; I know but in part, but God knows me and
knows me wholly; but what I know I know but in part. So the
apostle reasons; "I know nothing of myself, yet am I not
hereby justified."
Admit
that thou keepest thyself so free, and renewest thy repentance
so daily that thou knowest nothing by thyself, yet mark what the
apostle adds further; "Notwithstanding, I do not judge
myself; I am not hereby justified, but he that judges me is the
Lord." This is the condition of all men; he that is
infinite knows them; therefore they should not dare to judge
themselves, but with the prophet David, in Psalm 19, entreat the
Lord that he would cleanse them from their secret sins.—Richard
Stock.
Verse 12. "Who can understand his own
errors?" None can to the depth and bottom. In this
question there are two considerables: 1. A concession; 2. A
confession. He makes a grant that our life is full of errors;
and the Scriptures say the same, while they affirm that
"All we like sheep have gone astray" (Isaiah 53:6);
"I have gone astray like a lost sheep" Psalm 119:176;
that the "house of Israel" hath "lost
sheep," Matthew 10:6. I need not reckon up the particulars,
as the errors of our senses, understandings, consciences,
judgments, wills, affections, desires, actions, and occurrences.
The whole man in nature is like a tree nipped at root,
which brings forth worm-eaten fruits. The whole man in life
is like an instrument out of tune, which jars at every stroke.
If we cannot understand them, certainly they are very many.—Robert
Abbot, 1646.
Verse 12. "Who can understand his
errors?" If a man repent not until he have made
confession of all his sins in the ear of his ghostly father, if
a man cannot have absolution of his sins until his sins be told
by tale and number in the priest's ear; in that, as David saith,
none can understand, much less, then, utter all his sins:
Delicta quis intelligat? "Who can understand his
sins?" In that David of himself complaineth elsewhere
how that his "sins are overflowed his head, and as a heavy
burden do depress him" (Psalm 38:4); alas! shall not a man
by this doctrine be utterly driven from repentance? Though they
have gone about something to make plasters for their sores, of
confession or attrition to assuage their pain, bidding a man to
hope well of his contrition, though it be not so full as
required, and of his confession, though he have not numbered all
his sins, if so be that he do so much as in him lieth: dearly
beloved, in that there is none but that herein he is guilty (for
who doth as much as he may?) trow ye that this plaster is not
like salt for sore eyes? Yes, undoubtedly, when they have done
all they can for the appeasing of consciences in these points,
this is the sum, that we yet should hope well, but yet so hope
that we must stand in a mammering (Hesitating) and doubting
whether our sins be forgiven. For to believe remissionem
peccatorum, that is to be certain of "forgiveness of
sins," as our creed teacheth us, they count it a
presumption. Oh, abomination! and that not only herein, but in
all their pennace as they paint it.—John Bradford (Martyr),
1510-1555.
Verse 12. "Who can understand his
errors?" By "errors" he means his
unwitting and inconsiderate mistakes. There are sins, some of
which are committed when the sun shines—i.e., with
light and knowledge; and then, as it is with colours when the
sun shines, you may see them; so these, a man can see, and know,
and confess them particularly to be transgressions. There are
other sins which are committed either in the times of ignorance,
or else (if there be knowledge), yet with unobservance. Either
of these may be so heaped up in the particular number of them,
that as a man did when he did commit them, take no notice of
them; so now, after the commission, if he should take the
brightest candle to search all the records of his soul, yet many
of them would escape his notice. And, indeed, this is a great
part of our misery, that we cannot understand all our debts. We
can easily see too many, yet many more lie, as it were, dead and
out of sight. To sin is one great misery, and then to forget our
sins is a misery too. If in repentance we could set the battle
in array, point to every individual sin in the true and
particular times of acting and re-acting, oh, how would our
hearts be more broken with shame and sorrow, and how would we
adore the richness of the treasure of mercy which must have a
multitude in it to pardon the multitude of our infinite errors
and sins. But this is the comfort; though we cannot understand
every particular sin, or time of sinning, yet if we be not idle
to search and cast over the books, and if we be heartily grieved
for these sins which we have found out, and can by true
repentance turn from them unto God, and by faith unto the blood
of Jesus Christ, I say that God, who knows our sins better than
we can know them, and who understands the true intentions and
dispositions of the heart—that if it did see the unknown sins
it would be answerably carried against them—he will for his
own mercy sake forgive them, and he, too, will not remember
them. Nevertheless, though David saith, "Who can
understand his errors?" as the prophet Jeremiah spake
also, "The heart of man is desperately wicked, who can know
it?" yet must we bestir ourselves at heaven to get more and
more heavenly light, to find out more and more of our sinnings.
So the Lord can search the heart; and, though we shall never be
able to find out all our sins which we have committed, yet it is
proper and beneficial for us to find out yet more sins than yet
we do know. And you shall find these in your own experience;
that as soon as ever grace entered your hearts, you saw sin in
another way than you ever saw it before; yea, and the more grace
hath traversed and increased in the soul, the more full
discoveries hath it made of sins. It hath shown new sins as it
were; new sins, not for their being, not as if they were not in
the heart and life before, but for their evidence and our
apprehension. We do now see such wages and such inclinations to
be sinful which we did not think to be so before. As physic
brings those humours which had their residence before now more
to the sense of the patient, or as the sun makes open the motes
of dust which were in the room before, so doth the light of the
word discover more corruption.—Obadiah Sedgwick.
Verse 12. "Who can understand his
errors?" Who can tell how oft he offendeth? No man. The
hairs of a man's head may be told, the stars appear in
multitudes, yet some have undertaken to reckon them; but no
arithmetic can number our sins. Before we can recount a thousand
we shall commit ten thousand more; and so rather multiply by
addition than divide by subtraction; there is no possibility of
numeration. Like Hydra's head, while we are cutting off twenty
by repentance, we find a hundred more grown up. It is just,
then, that infinite sorrows shall follow infinite sins.—Thomas
Adams.
Verse 12. "Cleanse thou me from secret
faults." It is the desire of a holy person to be
cleansed, not only from public, but also from private and
secret sins. Romans 7:24. "O wretched man (saith Paul),
who shall deliver me?" Why, O blessed apostle! what is it
that holds thee? What is it that molests thee? Thy life, thou
sayest, was unblamable before thy conversion, and since thy
conversion. Philippians 3. Thou hast exercised thyself to have
always a conscience void of offence toward God and toward men.
Acts 24:16. And yet thou criest out, "O wretched man,"
and yet thou complainest, "Who shall deliver me?"
Verily, brethren, it was not sin abroad, but at home: it was not
sin without, but at this time sin within; it was not Paul's
sinning with man, but Paul's sinning within Paul: oh! that
"law of his members warring (secretly within him) against
the law of his mind;" this, this made that holy man so to
cry out, so to complain. As Rebekah was weary of her life, not
as we read for any foreign disquietments, but because of
domestic troubles: "The daughters of Heth" within the
house made her "weary of her life;" so the private and
secret birth of corruption within Paul— the workings of
that—that was the cause of his trouble, that was the ground of
his exclamation and desires, "Who shall deliver me?" I
remember that the same Paul adviseth the Ephesians as "to
put off the former conversation" so "to put on the
renewed spirit of the mind" (Ephesians 4:22, 23);
intimating that there are sins lurking within as well as sins
walking without; and that true Christians must not only sweep
the door, but wash the chamber; my meaning is, not only come off
from the sins which lie open in the conversation, but also
labour to be cleansed from sin and sinning which remain secret
and hidden in the spirit and inward disposition.—Obadiah
Sedgwick.
Verse 12. "Cleanse thou me from secret
faults." Learn to see thy spots. Many have unknown
sins, as a man may have a mole on his back and himself never
know it. Lord, cleanse me from my secret faults. But have we not
spots whereof we are not ignorant? In diseases sometimes nature
is strong enough to put forth spots, and there she cries to us
by these outward declarations that we are sick. Sometimes she
cannot do it but by the force of cordials. Sometimes conscience
of herself shows us our sins; sometimes she cannot but by
medicines, arguments that convince us out of the holy word. Some
can see, and will not, as Balaam; some would see, and cannot, as
the eunuch; some neither will nor can, as Pharaoh; some both can
and will, as David. . . . We have many spots which God does not
hear from us, because we see them not in ourselves. Who will
acknowledge that error, whereof he does not know himself guilty?
The sight of sins is a great happiness, for it causeth an
ingenuous confession.—Thomas Adams.
Verse 12. "Cleanse thou me from secret
faults." The law of the Lord is so holy that
forgiveness must be prayed for, even for hidden sins. (Note—This
was a principal text of the Reformers against the auricular
confession of the Roman Catholics.)—T. C. Barth's
"Bible Manual." 1865.
Verse 12. "Secret faults." Sins may
be termed "secret" either, 1. When they are
coloured and disguised—though they do fly abroad, yet not
under that name, but apparelled with some semblance of virtues.
Cyprian complains of such tricks in his second epistle, which is
to Donatus. 2. When they are kept off from the stage of the
world; they are like fire in the chimney; though you do not
see it, yet it burns. So many a person, like those in Ezekiel,
"commit abominations in secret"—that is, so as the
public eye is not upon them. He is sinful, and acts it with the
greatest vileness; all the difference betwixt another sinner and
him is this—that he is, and the other saith he is, a sinner.
Just as 'twixt a book shut and a book opened; that which is shut
hath the same lines and words, but the other being opened every
man may see and read them. 3. When they are kept, not only
from the public eye, but from any mortal eye; that is, the
carnal eye of him who commits the sins sees them not; he doth,
indeed, see them with the eye of conscience, but not with the
eye of natural sense. Even those persons with whom he doth have
converse, and who highly commend the frame of his ways, cannot
yet see the secret discoursings and actings of sin in his mind
and heart. For, brethren, all the actings of sin are not
without, they are not visible; but there are some, yes, the most
dangerous actings within the soul, where corruption lies as a
fountain and root. The heart of man is a scheme of wickedness;
nay, a man saith that in his heart which he dares not speak with
his tongue, and his thought will do that which his hands dare
not to execute. Well, then, sin may be called "secret"
when it is sin, and acted as sin, even there, where none but God
and conscience can see. Methinks sin is like a candle in a
lantern, where the shining is first within and then bursting out
at the windows; or like evils and ulcerous humours, which are
scabs and scurvy stuff, first within the skin, and afterwards
they break out to the view on the outside. So it is with sin; it
is a malignant humour and a fretting leprosy, diffusing itself
into several secret acts and workings within the mind, and then
it breaks abroad and dares adventure the practice of itself to
the eye of the world; and be it that it may never see the light,
that it may be like a child born and buried in the womb, yet as
that child is a man, a true man there closeted in that hidden
frame of nature, so sin is truly sin, though it never gets out
beyond the womb which did conceive and enliven it.—Obadiah
Sedgwick.
Verse 12. "Secret faults." "Secret
sins" are more dangerous to the person in some respects
than open sins. For a man doth, by his art of sinning,
deprive himself of the help of his sinfulness. Like him who
will carry his wound covered, or who bleeds inwardly, help comes
not in because the danger is not descried or known. If a man's
sin breaks out there is a minister at hand, a friend near, and
others to reprove, to warn, to direct; but when he is the
artificer of his lusts, he bars himself of all public remedy,
and takes great order and care to damn his soul, by covering his
"secret sins" with some plausible varnish which
may beget a good opinion in others of his ways. A man does by
his secrecy give the reins unto corruption: the mind is fed
all the day long either with sinful contemplations or
projectings, so that the very strength of the soul is wasted and
corrupted. Nay, secret actings do but heat and inflame
natural corruption. As in shouldering in a crowd, when one
hath got out of the door, two or three are ready to fall out
after; so when a man hath given his heart leave to act a secret
sin, this begets a present, and quick, and strong flame in
corruption to repeat and multiply and throng out the acts.
Sinful acts are not only fruits of sin, but helps and strengths,
all sinning being more sinful by more sinning, not only in the
effects but in the cause: the spring and cause of sin will grow
mad and insolent hereby, and more corrupt; this being a truth,
that if the heart gives way for one sin, it will be ready for
the next; if it will yield to bring forth once at the devil's
pleasure, it will bring forth twice by its own motion. A man by "secret
sins" doth but polish and square the hypocrisy of his
heart: he doth strive to be an exact hypocrite; and the more
cunning he is in the palliating of his sinnings, the more
perfect he is in his hypocrisy.—Obadiah Sedgwick.
Verse 12. "Secret faults." Beware of
committing acts which it will be necessary to conceal. There is
a singular poem by Hood, called "The Dream of Eugene Aram"—a
most remarkable piece it is indeed, illustrating the point on
which we are now dwelling. Aram had murdered a man, and cast his
body into the river—"a sluggish water, black as ink, the
depth was so extreme." The next morning he visited the
scene of his guilt—
"And sought the black accursed pool,
With a wild misgiving eye;
And he saw the dead in the river bed,
For the faithless stream was dry."
Next he covered the corpse with heaps of leaves, but a mighty
wind swept through the wood and left the secret bare before the
sun—
"Then down I cast me on my face,
And first began to weep,
For I knew my secret then was one
That earth refused to keep:
On land or sea though it should be
Ten thousand fathoms deep."
In plaintive notes he prophesies his own discovery. He buried
his victim in a cave, and trod him down with stones, but when
years had run their weary round, the foul deed was discovered
and the murderer put to death.
Guilt
is a "grim chamberlain," even when his fingers are not
bloody red. Secret sins bring fevered eyes and sleepless nights,
until men burn out their consciences, and become in very deed
ripe for the pit. Hypocrisy is a hard game to play at, for it is
one deceiver against many observers; and for certain it is a
miserable trade, which will earn at last, as its certain climax,
a tremendous bankruptcy. Ah! ye who have sinned without
discovery, "Be sure your sin will find you out;" and
bethink you, it may find you out ere long. Sin, like murder,
will come out; men will even tell tales about themselves in
their dreams. God has made men to be so wretched in their
consciences that they have been obliged to stand forth and
confess the truth. Secret sinner! if thou wantest the foretaste
of damnation upon earth, continue in thy secret sins; for no man
is more miserable than he who sinneth secretly, and yet trieth
to preserve a character. Yon stag, followed by the hungry
hounds, with open mouths, is far more happy than the man who is
pursued by his sins. Yon bird, taken in the fowler's net, and
labouring to escape, is far more happy than he who hath weaved
around himself a web of deception, and labours to escape from
it, day by day making the toils more thick and the web more
strong. Oh the misery of secret sins! One may well pray,
"Cleanse thou me from secret faults."—Spurgeon's
Sermons (No. 116), on "Secret Sins."
Verse 12. The sin through ignorance (Heb.) is the same
that David prays against in Psalm 19:12, "Who can
understand his errors (Heb.)? cleanse thou me from secret
things!" These are not sins of omission, but acts committed
by a person, when at the time, he did not suppose that what he
did was sin. Although he did the thing deliberately, yet he did
not perceive the sin of it. So deceitful is sin, we may be
committing that abominable thing which casts angels into an
immediate and an eternal hell, and yet at the moment be totally
unaware! Want of knowledge of the truth, and too little
tenderness of conscience hide it from us. Hardness of heart and
a corrupt nature cause us to sin unperceived. But here again the
form of the Son of Man appears! Jehovah, God of Israel,
institutes sacrifice for sins of ignorance, and thereby
discovers the same compassionate and considerate heart that
appears in our High Priest, "who can have compassion on the
ignorant!" Hebrews 5:2. Amidst the types of this
tabernacle, we recognize the presence of Jesus—it is his voice
that shakes the curtains, and speaks in the ear of Moses,
"If a soul shall sin through ignorance!" The same
yesterday, to-day, and for ever!—Andrew A. Bonar, in
"Commentary on Leviticus," ch. iv. v. 2.
Verse 12 (last clause). This is a singular
difference between pharisaical and real sanctity: that is
curious to look abroad, but seeth nothing at home: so that
Pharisee condemned the Publican, and saw nothing in himself
worthy of blame; but this careful to look at home, and searcheth
into the secret corners, the very spirit of the mind. So did
good David when he prayed, "Cleanse thou me from secret
faults."—Nathanael Hardy.
Verse 12. Our corruptions have made us such
combustible matter, that there is scarce a dart thrown at us in
vain: when Satan tempts us, it is but like the casting of fire
into tinder, that presently catcheth: our hearts kindle upon the
least spark that falls; as a vessel that is brimful of water,
upon the least jog, runs over. Were we but true to ourselves,
though the devil might knock by his temptations, yet he could
never burst open the everlasting doors of our hearts by force or
violence; but alas! we ourselves are not all of one heart and
one mind: Satan hath got a strong party within us, that, as soon
as he knocks, opens to him, and entertains him. And hence it is,
that many times, small temptations and very petty occasions draw
forth great corruptions: as a vessel, that is full of new
liquor, upon the least vent given, works over into foam and
froth; so truly, our hearts, almost upon every slight and
trivial temptation, make that inbred corruption that lodgeth
there, swell and boil, and run over into abundance of scum and
filth in our lives and conversations.—Ezekiel Hopkins.
Verse 12. Sins are many times hid from the godly man's
eye, though he commits them, because he is not diligent and
accurate in making a search of himself, and in an impartial
studying of his own ways. If any sin be hid, as Saul was behind
the stuff, or as Rahab had hid the spies, unless a man be very
careful to search, he shall think no sin is there where it is.
Hence it is that the Scripture doth so often command that duty
of searching and trying, of examining and
communing with our hearts. Now what need were there of this
duty, but that it is supposed many secret and subtle lusts lie
lurking in our hearts, which we take no notice of? If then the
godly would find out their hidden lusts, know the sins they not
yet know, they must more impartially judge themselves; they must
take time to survey and examine themselves; they must not in an
overly and slight manner, but really and industriously look up
and down as they would search for thieves; and they must again
and again look into this dark corner, and that dark corner of
their hearts, as the woman sought for the lost groat. This
self-scrutiny, and self-judging, this winnowing and sifting of
ourselves, is the only way to see what is chaff and what is
wheat, what is mere refuse and what is enduring.—Anthony
Burgess.
Verse 12. Sin is of a growing and advancing nature.
From weakness to willfulness, from ignorance to presumption, is
its ordinary course and progress. The cloud that Elijah's man
saw, was at first no bigger than a hand's-breadth, and it
threatened no such thing as a general tempest; but yet, at last,
it overspread the face of the whole heavens; so truly, a sin
that at first ariseth in the soul but as a small mist, and is
scarcely discernable; yet, if it be not scattered by the breath
of prayer, it will at length overspread the whole life, and
become most tempestuous and raging. And therefore, David, as one
experienced in the deceitfulness of sin, doth thus digest and
methodise his prayer: first against secret and lesser sins; and
then against the more gross and notorious; as knowing the one
proceeds and issues from the other: Lord, cleanse me from my
secret faults; and this will be a most effectual means to
preserve and keep thy servant from presumptuous sins.—Ezekiel
Hopkins.
Verse 12, 13. That there is a difference betwixt infirmities
and presumptuous sins is not to be denied; it is
expressly in the holy Scripture. Papists say that the man who
doth a mortal sin is not in the state of grace; but for venials,
a man may commit (in their divinity) who can tell how many of
them, and yet be in Christ for all that! I hope there is no such
meaning in any of our divines as to tie up men's consciences, to
hang on such a distinction of sins; since it is beyond the wit
of man to set down a distinct point between mortal and venial
sins. Now when it is an impossible matter punctually to set down
to the understanding of man which is, and which is not a venial
sin, they must pardon me for giving the least way to such
divinity as must needs leave the conscience of a man in a maze
and labyrinth. I find that the nature of infirmities doth so
depend upon circumstances, that that is an infirmity in one man
which is a gross sin in another; and some men plead for
themselves that the things they do are but infirmities. He that will
sin, and when he hath done will say—not to comfort his soul
against Satan, but—to flatter himself in his sin, that it is
but an infirmity; for aught I know, he may go to hell for his
infirmities. Besides, if that be good divinity, that a man who
is in the state of grace may do infirmities, but not commit
gross sins, then I would I could see a man that would undertake
to find us out some rule out of the word, by which a sinner may
find by his sin, when he is in Christ and when out of Christ; at
what degree of sinning—where lies the mathematical point and
stop—that a man may say, "Thus far may I go and yet be in
grace; but if I step a step farther, then I am none of
Christ's." We all know that sins have their latitude; and
for a man to hang his conscience on such a distinction as hath
no rule to define where the difference lies, is not safe
divinity. The conscience on the rack will not be laid and said
with forms and quiddities. The best and nearest way to quiet the
heart of man is to say, that be the sin a sin of infirmity
when we strive and strive but yield at last; or, of precipitancy,
when we be taken in haste, as he was who said in his haste,
"All men are liars;" or, a mere gross sin in
the matter: ay, say it be a presumptuous sin, yet if we
allow it not, it hinders not but we are in Christ, though we do
with reluctancy act and commit it. And I say that we do resist
it if we do not allow it. For let us not go about to deny that a
godly man during his being a godly man may possibly commit gross
and presumptuous sins; and for infirmities, if we allow
them and like them that we know to be sins, then we do not
resist them; and such a man who allows himself in one is guilty
of all, and is none of Christ's as yet. Be the sin what it will,
James makes no distinction; and, where the law distinguisheth
not, we must not distinguish. I speak not of doing a sin,
but allowing; for a man may do it, and yet allow it not;
as in Paul (Romans 7:15, 16), "That which I would not, that
I do;" and he that allows not sin doth resist it.
Therefore, a man may resist it, hate it, and yet do it. All the
difference that I know is this: 1. That a man may live after his
conversion all his days, and yet never fall into a gross sin. By
gross here I mean presumptuous sins also. So David saith
not "cleanse," but "KEEP BACK thy
servant from presumptuous sins." We may, then, be kept
from them. I speak not that all are, but some be; and,
therefore, in itself all might be. 2. For lesser sins, "secret
faults," we cannot live without them—they are of
daily and almost hourly incursion; but yet we must be cleansed
from them, as David speaks. Daily get your pardon; there is a
pardon, of course, for them; they do not usually distract and
plague the conscience, but yet we must not see them and allow
them; if we do our case is to be pitied, we are none of Christ's
as yet. 3. Great staring sins a man cannot usually and commonly
practise them, but he shall allow them. So Psalm 19:13, "Keep
back thy servant from presumptuous sins; let them not have
dominion over me," implying that except we be kept back
from them they will have dominion over us. It follows, "then
shall I be upright;" so that the man in whom gross
or presumptuous sins or sins have no dominion, he is
an upright man.—Richard Capel.
Verses 12, 13. The psalmist was sensible of sin's
force and power; he was weary of sin's dominion; he cries unto
God to deliver him from the reign of all the sins he knew; and
those sins which were secret and concealed from his view, he
begs that he might be convinced of them, and thoroughly cleansed
from them. The Lord can turn the heart perfectly to hate the sin
that was most of all beloved; and the strength of sin is gone
when once 'tis hated; and as the hatred grows stronger and
stronger, sin becomes weaker and weaker daily.—Nathaniel
Vincent, 1695.
Verse 13. "Keep back thy servant also from all
presumptuous sins." He doth desire absolutely to be
kept from "presumptuous sins;" but then, he
adds by way of supposition and reserve, that if he could not by
reason of his naughty heart be kept from them, yet that they
might not have full power and dominion over him.—Thomas
Manton.
Verse 13. "Keep back thy servant." It
is an evil man's cross to be restrained, and a good man's joy to
be kept back from sin. When sin puts forth itself, the
evil man is putting forth his hand to the sin; but when sin puts
forth itself, the good man is putting forth his hand to heaven;
if he finds his heart yielding, out he cries, O keep back thy
servant. An evil man is kept back from sin, as a
friend from a friend, as a lover from his lover, with knit
affections and projects of meeting; but a good man is kept
back from sin, as a man from his deadly enemy, whose
presence he hates, and with desires of his ruin and destruction.
It is the good man's misery that he hath yet a heart to be more
tamed and mastered; it is an evil man's vexation and discontent,
that still, or at any time, he is held in by cord or bridle. And
thus you see what David aims at in desiring to be kept back
from presumptuous sins, namely, not a mere suspension, but a
mortification, not a not acting only, but a subduing of the
inclination; not for a time, but for ever.—Obadiah
Sedgwick.
Verse 13. "Keep back thy servant,"
etc. Even all the people of God, were they not kept by God's
grace and power, they would every moment be undone both in soul
and body. It is not our grace, our prayer, our watchfulness
keeps us, but it is in the power of God, his right arm, supports
us; we may see David praying to God that he would "keep"
him in both these respects from temporal dangers (Psalm 18:8, 9;
"keep me",) etc.; where he doth not only pray
to be kept, but he doth insinuate how carefully God keeps his
people, and in what precious account their safety is, even as
"the apple of the eye," and for spiritual preservation
he often begs it. Though David be God's "servant"
yet he will, like a wild horse, run violently, and that into "presumptuous
sins," if God "keep" him not "back,"
yea, he prayeth that God would "keep" the
particular parts of his body that they sin not: "keep the
door of my lips" (Psalm 141:3); he entreateth God to "keep"
his lips and to set a watch about his mouth, as if he were not
able to set guard sure enough: thus much more are we to pray
that God would "keep" our hearts, our minds,
our wills, our affections, for they are more masterful.—Anthony
Burgess.
Verse 13. "Keep back thy servant."
God keeps back his servants from sin, 1. By preventing
grace, which is, by infusing such a nature as is like a bias
into a bowl, drawing it aside another way; 2. By assisting
grace, which is a further strength superadded to that
first-implanted nature of holiness; like a hand upon a child
holding him in; 3. By quickening grace, which is, when
God doth enliven our graces to manifest themselves in actual
opposition; so that the soul shall not yield, but keep off from
entertaining the sin; 4. By directing grace, which is,
when God confers that effectual wisdom to the mind, tenderness
to the conscience, watchfulness to the heart, that his servants
become greatly solicitous of his honour, scrupulously jealous of
their own strength, and justly regardful of the honour of their
holy profession; 5. By doing grace, which is, when God
effectually inclines the hearts of his servants to the places
and ways of their refuge, safeties, and preservations from sin,
by enlarging the spirit of supplication, and framing the heart
to the reverent and affectionate use of his ordinances.—Condensed
from Obadiah Sedgwick.
Verse 13. "Thy servant:" as if he had
said, "O God, thou art my Lord, I have chosen thee, to whom
I will give obedience; thou art he whom I will follow; I bestow
all that I am on thee. Now a lord will help his servant against
an enemy, who for the lord's service is the servant's enemy. O
my Lord, help me! I am not able by my own strength to uphold
myself, but thou art All-sufficiency"—"Keep back
thy servant from presumptuous sins." . . . . Beloved,
it is a great thing to stand in near relations to God; and then
it is a good thing to plead by them with God, forsomuch as
nearer relations have strongest force with all. The servant can
do more than a stranger, and the child than a servant, and the
wife than a child. . . . There be many reasons against sinning .
. . . Now this also may come in, namely, the specialty of our
relation to God, that we are his children, and he is our Father;
we are his servants, and he is our Lord: though the common
obligations are many and sufficient, yet the special relations
are also a further tie: the more near a person comes to God, the
more careful he should be not to sin against God.—Obadiah
Sedgwick.
Verse 13. "Presumptuous sins." The
Rabbins distinguish all sins unto those committed (Heb.) ignorantly,
and (Heb.) presumptuously.—Benjamin Kennicott, D.D.,
1718-1783.
Verse 13. "Presumptuous sins." When
sin grows up from act to delight, from delight to new acts, from
repetition of sinful acts to vicious indulgence, to habit and
custom and a second nature, so that anything that toucheth upon
it is grievous, and strikes to the man's heart; when it is got
into God's place, and requires to be loved with the whole
strength, makes grace strike sail, and other vices do it homage,
demands all his concerns to be sacrificed to it and to be served
with his reputation, his fortunes, his parts, his body, and
soul, to the irreparable loss of his time and eternity
both—this is the height of its dominion—then sin
becomes "exceedingly sinful," and must needs make
strange and sad alterations in the state of saints themselves,
and be great hindrances to them in their way to Heaven, having
brought them so near to Hell.—Adam Littleton.
Verse 13. "Presumptuous sins." The
distribution of sins into sins of ignorance, of infirmity,
and of presumption, is very usual and very useful, and
complete enough without the addition (which some make) of a
fourth sort, to wit, sins of negligence or inadvertency,
all such sins being easily reducible to some of the former
three. The ground of the distinction is laid in the soul of man,
where there are three distinct prime faculties, from which all
our actions flow—the understanding, the will, and the sensual
appetite or affections. . . . The enquiry must be, when a sin is
done, where the fault lay most; and thence it must have the
right denomination. 1. If the understanding be most in
fault, not apprehending that good it should, or not aright, the
sin so done, though possibly it may have in it somewhat both of
infirmity and presumption withal, is yet properly a sin of ignorance.
2. If the main fault be in the affections, through some
sudden passion or perturbation of mind, blinding, or corrupting,
or but outrunning the judgment—as of fear, anger, desire, joy,
or any of the rest—the sin thence arising, though perhaps
joined with some ignorance or presumption withal, is yet
properly a sin of infirmity. But if the understanding be
completely informed with knowledge, and not much blinded or
transported with the incursion of any sudden, or violence of any
vehement perturbation, so as the greatest blame must remain upon
the untowardness of the will, resolvedly bent upon the
evil, the sin arising from such willfulness, though
probably not free from all mixture of ignorance and infirmity
withal, is yet properly a wilful presumption, such a presumptuous
sin as we are now in treaty of. Rules are soonest learned
and best remembered when illustrated with fit examples; and of
such the rich storehouse of the Scripture affordeth us in each
kind variety and choice enough, whence it shall suffice us to
propose but one eminent of each sort. The men, all of
them for their holiness, of singular and worthy renown: David,
St. Peter, and St. Paul. The sins, all of them for their
matter, of the greatest magnitude: murdering of the innocent,
abnegation of Christ, persecution of the church: Paul's
persecution a grievous sin, yet a sin of ignorance;
Peter's denial a grievous sin, yet a sin of infirmity;
David's murder, a far more grievous sin than either of both,
because a sin of presumption. St. Paul, before his
conversion, whilst he was Saul, persecuted and wasted the church
of God to the utmost of his power, making havoc of the
professors of Christ, entering into their very houses, and
haling thence to prison, both men and women; and posting abroad
with letters into remote quarters, to do all the mischief he
could, everywhere with great fury, as if he had been mad,
breathing out, wherever he came, nothing but threatenings and
slaughter against the disciples of the Lord. His affections
were not set against them through any personal provocations, but
merely out of zeal to the law; and surely his zeal had been good
had it not been blind. Nor did his will run cross to his
judgment, but was led by it, for he "verily thought in
himself that he ought to do many things contrary to the name of
Jesus;" and verily his will had been good had it not been
misled. But the error was in his understanding, his
judgment being not yet actually convinced of the truth of the
Christian religion. He was yet fully persuaded that Jesus was an
impostor, and Christianity a pestilent sect, raised by Satan, to
the disgrace and prejudice of Moses and the law. If these things
had indeed been so, as he apprehended them, his affections
and will, in seeking to root out such a sect, had been
not only blameless but commendable. It was his erroneous
judgment that poisoned all, and made that which otherwise had
been zeal, to become persecution. But, however, the first
discernable obliquity therein being in the understanding,
that persecution of his was therefore a sin of ignorance,
so called, and under that name condemned by himself. 1 Timothy
1:13. But such was not Peter's denial of his Master. He knew
well enough who he was having conversed so long with him, and
having, long before, so amply confessed him. And he knew
also that he ought not, for anything in the world, to have
denied him. That made him so confident before that he would
not do it, because he was abundantly satisfied that he should
not do it. Evident it is, then, that Peter wanted no knowledge,
either of the Master's person, or of his own duty; and so no
plea left him of ignorance, either facti or juris.
Nor was the fault so much in his will as to make it a sin
properly of presumption. For albeit de facto he
did deny him when he was put to it, and that with fearful oaths
and imprecations, yet was it not done with any prepensed
apostacy, or out of design, yea, he came rather with a contrary
resolution, and he still honoured his Master in his
heart, even then when he denied him with his tongue; and as
soon as ever the watchword was given him by the second cock, to
prefer to his consideration what he had done, it grieved him
sore that he had so done, and he wept bitterly for it. We find
no circumstance, in the whole relation, that argueth any deep
obstinacy in his will. But in his affections,
then! Alas! there was the fail! A sudden qualm of fear
surprising his soul when he saw his Master so despitefully used
before his face (which made him apprehensive of what hard usage
himself might fall under if he should there and then have owned
him) took from him for that time the benefit and use of his
reason, and so drew all his thoughts to this one point—how to
decline the present danger— that he had never a thought at so
much liberty as to consult his judgment, whether it were a sin
or no. And this, proceeding from such a sudden distemper of
passion, Peter's denial was a sin properly of infirmity.
But David's sin, in contriving the death of Uriah, was of a yet
higher pitch, and of a deeper dye than either of these. He was
no such stranger in the law of God as not to know that the
wilful murder of an innocent party, such as he also knew Uriah
to be, was a most loud crying sin; and therefore nothing surer
than that it was not merely a sin of ignorance. Neither
yet was it a sin properly of infirmity, and so capable of
that extenuating circumstance of being done in the heat of
anger, as his uncleanness with Bathsheba was in the heat of
lust, although that extenuation will not be allowed to pass
there, unless in tanto only, and as it standeth in
comparison with this fouler crime. But having time and leisure
enough to bethink himself what he was about, he doth it in
cool blood, and with much advised deliberation,
plotting and contriving this way and that way to perfect his
design. He was resolved, whatsoever should become of it,
to have it done; in regard of which settled resolution of his
will, this sin of David was therefore a high presumptuous
sin.—Robert Sanderson (Bishop of Lincoln),
1587-1662-3.
Verse 13. "Presumptuous sins." David
prays that God would keep him back from "presumptuous
sins," from known and evident sins, such as proceed
from the choice of the perverse will against the enlightened
mind, which are committed with deliberation, with design,
resolution, and eagerness, against the checks of conscience, and
the motions of God's spirit: such sins are direct rebellion
against God, a despising of his command, and they provoke his
pure eyes.—Alexander Cruden.
Verse 13. "Then shall I be innocent from the
great transgression." It is in the motions of a tempted
soul to sin, as in the motions of a stone falling from the brow
of a hill; it is easily stopped at first, but when once it is
set a-going, who shall stay it? And therefore it is the greatest
wisdom in the world to observe the first motions of the heart,
to check and stop it there.—G. H. Salter.
Verse 13. "The great transgression."
Watch very diligently against all sin; but above all, take
special heed of those sins that come near to the sin against the
Holy Ghost; and these are, hypocrisy, taking only the outward
profession of religion, and so dissembling and mocking of God;
sinning wilfully against conviction of conscience, and against
great light and knowledge, sinning presumptuously, with a high
hand. These sins, though none of them are the direct sin against
the Holy Ghost, yet they will come very near to it: therefore
take special heed of them, lest they, in time, should bring you
to the committing of that unpardonable sin.—Robert Russel,
1705.
Verse 13. "Let them not have dominion over
me." Any small sin may get the upper-hand of the sinner
and bring him under in time, and after that is once habituated
by long custom so as he cannot easily shake off the yoke,
neither redeem himself from under the tyranny thereof. We see
the experiment of it but too often, and too evidently in our
common swearers and drunkards. Yet do such kind of sins, for the
most part, grow on by little and little, steal into the throne
insensibly, and do not exercise dominion over the
enslaved soul till they have got strength by many and
multiplied acts. But a presumptuous sin worketh a
great alteration in the state of the soul at once, and by
one single act advanceth marvelously, weakening the spirit, and
giving a mighty advantage to the flesh, even to the hazard of a
complete conquest.—Robert Sanderson.
Verse 13. To sin presumptuously is the highest step.
So in David's account; for first he prays, "Lord, keep
me from secret sins," which he maketh sins of
ignorance, and then next he prays against "presumptuous
sins," which, as the opposition shows, are sins against
knowledge; for says he, "if they get dominion over me, I
shall not be free from that great offence," that is, that
unpardonable sin which shall never be forgiven: so as these are
nearest it of any other, yet not so as that every one that falls
into such a sin commits it, but he is nigh to it, at the next
step to it. For to commit that sin, but two things are
required—light in the mind, and malice in the heart; not
malice alone, unless there be light, for then that apostle had
sinned it, so as knowledge is the parent of it, it is
"after receiving the knowledge of the truth." Hebrews
10:27, 28.—Thomas Goodwin.
Verse 13. Happy souls, who, under a sense of peace
through the blood of Jesus, are daily praying to be kept by the
grace of the Spirit. Such truly know themselves, see their
danger of falling, will not, dare not palliate or lessen the
odious nature, and hateful deformity of their sin. They will not
give a softer name to sin than it deserves, lest they depreciate
the infinite value of that precious blood which Jesus shed to
atone its guilt. Far will they be from flattering themselves
into a deceitful notion that they are perfect, and have no sin
in them. The spirit of truth delivers them from such errors; he
teacheth them as poor sinners to look to the Saviour, and to
beseech him to "keep back" the headstrong
passions, the unruly lusts and evil concupiscences which dwell
in their sinful natures. Alas! the most exalted saint, the most
established believer, if left to himself, how soon might the
blackest crimes, the most "presumptuous sins,"
get the "dominion" over him! David had woful
experience of this for a season. He prays from a heartfelt sense
of past misery, and the dread of future danger, and he found the
blessing of that covenant-promise: "Sin shall not have
dominion over you; for ye are not under the law, but under
grace." Romans 6:14.—William Mason, 1719-1791, in
"A Spiritual Treasury for the Children of God."
Verse 14. "Let the words of my mouth, and the
meditation of my heart, be acceptable in thy sight, O
Lord," was David's prayer. David could not bear it,
that a word, or a thought of his should miss acceptance with
God. It did not satisfy him that his actions were well witnessed
unto men on earth, unless his very thoughts were witnessed to by
the Lord in heaven.—Joseph Caryl.
Verse 14. "Let the words of my mouth,"
etc. The best of men have their failing, and an honest Christian
may be a weak one; but weak as he may be, the goodness and
sincerity of his heart will entitle him to put the petition of
this verse, which no hypocrite or cunning deceiver can ever make
use of,—Thomas Sherlock (Bishop), 1676-1761.
Verse 14. "Let the words of my mouth, and the
meditation of my heart be acceptable in thy sight, O Lord, my
strength and my Redeemer." Fast and pray; Lord, I do
fast, and I would pray; for to what end do I withhold sustenance
from my body if it be not the more to cheer up my soul? my
hungry, my thirsty soul? But the bread, the water of life, both
which I find nowhere but in thy word, I partake not but by
exercising my soul therein. This I begin to do, and fain would
do it well, but in vain shall I attempt except thou do bless:
bless me then, O Lord; bless either part of me, both are thine,
and I would withhold neither part from thee. Not my body; I
would set my tongue on work to speak of thee; not my soul, I
would exercise my heart in thinking on thee; I would join them
in devotion which thou hast joined in creation. Yea, Lord, as
they have conspired to sin against thee, so do they nor consort
to do their duty to thee; my tongue is ready, my heart is ready;
I would think, I would speak; think upon thee, speak to thee.
But, Lord, what are my words? what are my thoughts?
Thou knowest the thoughts of men, that they are altogether
vanity, and our words are but the blast of such thoughts; both
are vile. It were well it were no more; both are wicked, my
heart a corrupt fountain, and my tongue an unclean stream; and
shall I bring such a sacrifice to God? The halt, the lame, the
blind, though otherwise the beasts be clean, yet are they
sacrifices abominable to God: how much more if we offer those
beasts which are unclean? And yet, Lord, my sacrifice is no
better, faltering words, wandering thoughts, are neither of them
presentable to thee; how much less evil thoughts and idle words?
Yet such are the best of mine. What remedy? If any, it is in
thee, O Lord, that I must find it, and for it now do I seek unto
thee. Thou only, O Lord, canst hallow my tongue, and hallow my
heart that my tongue may speak, and my heart think that which
may "be acceptable unto thee," yea, that which
may be thy delight. Do not I lavish? Were it not enough that God
should bear with, that he should not publish, the defects of my
words, of my thoughts? May I presume that God shall accept of
me? nay, delight in me? Forget I who the Lord is? Of what
majesty? Of what felicity? Can it stand with his Majesty to
vouchsafe acceptance? with his felicity to take content in the
words of a worm? in the thoughts of a wretch? And, Lord, I am
too proud that villify myself so little, and magnify thee no
more. But see whither the desire of thy servant doth carry him;
how, willing to please, I consider not how hard it is for dust
and ashes to please God, to do that wherein God should take
content. But Lord, here is my comfort that I may set God to give
content unto God; God is mine, and I cannot want access
unto God, if God may approach himself. Let me be weak, yet God
is strong; O Lord, thou art "my strength." Let
me be a slave to sin, God is a Saviour; O Lord, thou art my
Saviour; thou hast redeemed me from all that woful
state whereunto Adam cast me, yea, thou hast built me upon a
rock, strong and sure, that the gates of hell might never
prevail against me. These two things hast thou done for me, O
Lord, and what may not he presume of for whom thou hast done
these things! I fear not to come before thee. I presume my
devotion shall content thee; be thine eyes never such all-seeing
eyes, I will be bold to present my inward, my outward man before
thee; be thy eyes never so holy eyes, I will not fly with Adam
to hide my nakedness from thee, for I am able to keep my ground;
seeing I am supported by my Lord, I doubt not but to
prove a true Israelite, and to prevail with God. For all my woe,
for all my sin, I will not shrink, nay, I will approach,
approach to thee, for thou art "My Redeemer."
The nearer I come to thee, the freer shall I be both from sin
and woe. Oh, blessed state of man who is so weak, so strong; so
wretched, and so happy; weak in himself, strong in God; most
happy in God, though in himself a sinful wretch. And now, my
soul, thou wouldst be devout; thou mayest be what thou wouldst:
sacrifice to God thy words, sacrifice to God thy thoughts, make
thyself a holocaust, doubt not but thou shalt be accepted, thou
shalt content even the most glorious, the most holy eyes of God.
Only presume not of thyself, presume on him; build thy words,
build thy thoughts upon thy Rock, they shall not be
shaken; free thy words, free thy thoughts (thoughts and words
enthralled to sin), by thy Saviour, and thy sacrifice shall be
accepted. So let me build on thee, so let me be enlarged by
thee, in soul, in body, that "The words of my mouth, and
the meditation of my heart, be acceptable in thy sight, O Lord,
my strength, and my Redeemer."—Arthur Lake
(Bishop), in "Divine Meditations," 1629.
HINTS TO THE VILLAGE PREACHER
Verse 1. "Chalmers' Astronomical Discourses"
will suggest to the preacher many ways of handling this theme.
The power, wisdom, goodness, punctuality, faithfulness,
greatness, and glory of God are very visible in the heavens.
Verses 1-5. Parallel between the heavens and the
revelation of Scripture, dwelling upon Christ as the central Sun
of Scripture.
Verse 1. "The heavens declare the glory of
God." Work in which we may unite, the nobility,
pleasure, usefulness, and duty of such service.
Verse 2. Voices of the day and of the night. Day and
night thoughts.
Verse 3. The marginal reading, coupled with verse
four, suggests the eloquence of an unobtrusive life—silent,
yet heard.
Verse 4. In what sense God is revealed to all men.
Verses 4, 5, 6. The Sun of Righteousness.
I.
His tabernacle.
II.
His appearance as a Bridegroom.
III.
His joy as a champion.
IV.
His circuit and his influence.
Verse 5. "Rejoiceth as a strong man,"
etc. The joy of strength, the joy of holy labour, the joy of the
anticipated reward.
Verse 6. The permeating power of the gospel.
Verse 7(first clause). Holy Scripture.
I.
What it is—"law."
II.
Whose it is—"of the Lord."
III.
What is its character—"perfect."
IV.
What its result—"converting the soul."
Verse 7 (second clause).
I.
Scholars.
II.
Class-book.
III.
Teacher.
IV.
Progress.
Verses 7, 8, 9. The Hexapla. See notes.
Verse 7 (last clause). The wisdom of a simple
faith.
Verse 8 (first clause). The heart-cheering
power of the Word.
I.
Founded in its righteousness.
II.
Real in its quality.
III.
Constant in its operation.
Verse 8 (second clause). Golden ointment for
the eyes.
Verse 9. The purity and permanence of true religion,
and the truth and justice of the principles upon which it is
founded.
Verse 10. Two arguments for loving God's
statutes—Profit and Pleasure.
Verse 10. The inexpressible delights of meditation on
Scripture.
Verse 11 (first clause).—
I.
What? "Warned."
II.
How? "By them."
III.
Who? "Thy servant."
IV.
When? "Is"—present.
Verse 11 (second clause). Evangelical
rewards—"In," not for keeping.
Verse 12. See "Spurgeon's Sermons," No. 116.
"Secret Sins."
Verses 12, 13. The three grades of sin—secret,
presumptuous, unpardonable.
Verse 13. See "Spurgeons Sermons," No. 135.
"Presumptuous Sins."
Verse 13 (last clause). "The great
transgression." What it is not, may be, involves, and
suggests.
Verse 14. A prayer concerning our holy things.
Verse 14. All wish to please. Some please themselves.
Some please men. Some seek to please God. Such was
David.
I.
The prayer shows his humility.
II.
The prayer show his affection.
III.
The prayer shows a consciousness of duty.
IV.
The prayer shows a regard to self-interest. William
Jay.
Verse 14. The harmony of heart and lips needful for
acceptance.
WORKS UPON THE NINETEENTH PSALM
"The
Works of JOHN BOYS," 1626, folio, pp. 791-798. An
Exposition of Psalm XIX.
Hulsean
Lectures for 1827. On the Proofs of Divine Power and Wisdom,
derived from the Study of Astronomy: and on the Evidence,
Doctrines, and Precepts of Revealed Religion. By the Rev. TEMPLE
CHEVALIER, M.A.
["The
Nineteenth Psalm has been adopted as the model for the
arrangement of the first twelve Lectures." Extract from
Preface.]