The Pulpit Commentary — Psalms — Volume 1 — Section 385

ordained (see e.g. Exod. xix. 5, 10, 11). It hns been asserted by scholars, who ought to know better, that the original notion of sin, in the Old Testament Scriptures and among the ancient Hebrews, was merely ceremonial. The doctrine of tho inward, spiritual nature of sin, and need of inward purification, was gradually developed, it is said, by the prophets. No assertion can be more hnselc~s. Of all the wor<ls (not fewer than ten) used in the sacred tongue to express sin, not one originally refers to ordward defile- ments; all are moral. 'l'be three principal occur in vers. 1, 2 (comp. Ps. xxxii. I, 2; Exod. xxxiv. 7). (1) "Transgression," equil'alent to "rebellion," viz. against Goel (cf. 2 Kings viii. 20 for H~brew word). (2) "Iniquity," equivalent to" perverseness"- crooked and unjust thought or action. (3) "Sin," equivalent to "error "-missing the rnark. 1 'l'bcse are moral, not ceremonial ideas. The notion of pollution or defilement by crime was familiar among nncient heathen nations. But it was extcrrnd, to be rcmov~d by outward ceremonies (see the story in HerodotLts, i. 35-44). David felt ihat his heart, bis spirit, his inmost self, needed cleansing and renewal, which God alone could impart. II. A PRAYER wmcrr ONLY THE HoLY SrIRIT CAN FULFIL. David begins (vers. 1-9) by asking for Divine mercy; here he invokes Divine power. He uses the strongest term possible, "create." The same life-breathing Spirit who brooded over the dark waters at the first creation (Gen. i. 2) must <lescend on man's dark, sinful heart, and breathe life into it (2 Cor. iv. 6; Eph. ii. 1, 5, 10). Our Saviour expresses the same great spiritual change as a new birth (John iii. 3, 5-8). Thus the Old Testament here anticipates the deepest teaching of the New. But there is another side, equally recog- nized in Scripture (Ezek. xviii. 31; Is:1. i. 16). As strongly in the New Testament (Jas. iv. 4, 8; 1 John iii. 3). God does not deal with men as machines or statues. God speaks to men, beseeches, warns, invites. Our Saviour did so, even to the very persons he described as closing their eyes, etc. (Matt. :xiii. 15). It is b_v the reception of Divine truth that the heart is purified, spiritual life conveyed (1 Pet. i. 22; Jas. i. 18; John ,·i. 63). This cannot take place passively and unconsciously. Still, when all is said, life can come only from God (Ps. xxxvi. 9; Ezek. xi. 19). David's prayer goes to the crntral depth, the innermost need of our uature. Our reason is incompetent to reconcile these opposite views (Divine grace and human will); but St. Paul shows their practical harmony (Phil. ii. 12, 13). !Il. A PRAYER WHICII ONLY THE HOLY 8PIBIT 0AN I~TERPRET, AND TEACII US TO MAKE oun OWN. Inspiration is as needful to readers as to writers of the Scripturc8; not the same, but as real. The inspiration of the writer of this psalm we do not need. Here is the psalm, perfect, unrivalled, uncxhausted. But before David wrote it be prayed it and felt it. ,ve need that inspirntion which taught him to pour out this prayer into God's ear (Rom. viii. 26). "A dean heart." In the earlier part of the psalm, washing and cleansing are the ima~es of forgiveness (so Isa. i. 8; 1 John i. 7). But here, of renewal, spiritual purity (2 Cor. vii. 1). As the former prayer expresses sense of guilt, and desire for God's favour; so this sense of the foul impurity and hate- fulness of sin, and desire for God's likeness. See what follows. IlEMABKS. 1. The utterance of this prayer with no sense of sin, no longing for holi- ness, would be mockery. If you feel you cannot honestly utter it, what you have to do is to ask that God's Holy Spirit will teach and enable you (John xvi. 8, 9). 2. If this is truly your prayer, the Holy Spirit must have taught you. And the prayers he teaches carry the earnest of their fulfilment. Ver. 12,.-Thefoy of God's salvation. "Restore," etc. Two oppo8itc kinds of experi- ence are wonderlully blended in this psalm-the experience of a conscience-stricken transgressor, and the experience of a believer rejoicing in Divine mercy. Nothing can he more mournful than David'fl profound self-abasement and piercing cry for pardon. Nothing can be more calm, hopeful, restful, than hie trust in God's forgiving and restoring grace. He is like one emergjng from a gloomy cavern, where no ray of light shone, who does not yet stand in tbe sunlight, but ~ecs it shining at the cave's mouth, aud knows that a few more steps will bring him into full sunshine. 'l'he secret of this !,lending of opposite experiences is that David is looking so earnestly awny from him- 6elf to God. In regard to his crimes, he looks not at the wrong done to fellow-mortals, 1 Not "defilement," as the 'Speaker's Commentary' unnccountably explninq, I'S, LI, 1-10,] 'l'IIE BOOK OF PSALMS. 399