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.