The law of Jehovah is perfect, restoring the soul; the testimony of Jehovah is sure, making wise the simple;
Psalm 19 sets two witnesses side by side. The first six verses point to the sky; from verse 7 the psalm turns to God's word and to what that word does to a person.
One commentator explains why the sky, on its own, is not enough:
What right-minded person can fail to admire the works of God displayed in the heavens or in the earth? They are surely there for our admiration and enjoyment. But it is a fatal mistake to be satisfied with them, beautiful as they are. They are tokens of God's creative power and goodness, but they leave the soul unconverted... Suppose you knew His eternal power and Godhead — His almightiness — and nothing more. That could only fill the soul with terror, and rightly so. Faith comes not by seeing the mighty works of creation but by hearing, and hearing by the word of God.
Readers often assume "law" means the Ten Commandments. Commentators take the word wider than that. (These writers quote an older translation: it reads "Jehovah" where the ESV has "the LORD," and "restoring" or "converting" the soul where the ESV has "reviving.")
"The law of Jehovah is perfect, restoring the soul." "Converting," in the broader sense of the word, would not be wrong — that is, turning it from any wrong path. Torah, "the law," means literally that which points out the way, and as "perfect" it is an infallible guide... How blessed to have the certainty that comes from listening to God's voice. It is clearly the first point of all for blessing. Apart from this, wisdom and folly, holiness and unholiness, are names and nothing else. We seek to please God and do not know whether we are offending Him.
Another writer says what that conversion is:
"The law of the Lord" in verse 7 is not confined to the ten commandments, but takes in everything God has revealed in His word as a perfect ruling principle. When any individual receives it as such, that is conversion. By nature we are not subject to God, but sinners in a state of self-will. The word of God has power in it to bring about conversion, a total change.
The psalm never asks whether anyone keeps the law. That silence is the point:
In Psalm 19 we have two great witnesses to the power and thoughts of God. First, from verses 1 to 6, the witness that creation gives, and especially the heavens... From verse 6 to the end, we have the perfection of the law. The psalm does not ask here whether man keeps it. What matters here is the perfection of the law itself, its value for the soul of man wherever it brings its light, and the moral power of its instructions.
The second half of the verse stands on different ground. That change shapes what faith is free to do:
"The testimony of Jehovah" takes quite different ground from that of the "law." Its appeal is not to authority, as the law's is. It appeals to fact and truth. And "the testimony of Jehovah is sure," beyond any possibility of being overthrown... So His testimony "makes wise the simple," or inexperienced, with the wisdom of experience. Faith, then, is not credulity. It is not necessary to faith that you shut your eyes. He who is Light leads in the light. Question, scrutinise, use every faculty He has given you: they will not be put to shame.
One writer sets the word beside the sky and finds two effects in both:
The works and the word of God have these two qualities — they glorify God and bless the creature, as this Psalm shows. The sky declares God's handiwork. It also carries the sun, which gives its heat to all creation. So the law is perfect, glorifying its Maker like the sky, but it also converts the soul... The earth needs no effort and shows no unwillingness to receive blessing from the heavens. Man is different. He must stir himself up, as the Psalmist does here, to get the blessing that the law or the word carries for his soul.
- Stars stop short. Creation displays God's power and goodness. But it leaves the soul unconverted. The word does what the sky cannot.
- Law points the way. Torah means what shows the road. Because it is perfect, it cannot mislead. It covers all God has revealed, not just ten commands.
- Perfect regardless. The psalm praises the law's own excellence, not man's success at keeping it.
- Sure, so wise. The testimony appeals to fact and truth, not to authority. So faith can question and examine with open eyes, and the inexperienced come away wise.
- Stir yourself. The earth takes the sun's heat without effort. But you must stir yourself to get the blessing the word carries.
The precepts of Jehovah are right, rejoicing the heart; the commandment of Jehovah is pure, enlightening the eyes;
Psalm 19 turns from the silent witness of the skies to the spoken word of God. Verse 8 says that word does two things at once: it gladdens the heart and it clears the sight.
The psalm sets creation and the word side by side. One writer notes that both share a quality man cannot touch.
Long ago man filled the earth with corruption and violence... The heavens are spread over all, and the sun goes on its tireless circuit from one end to the other. They are the bright, unchanging witnesses of the divine glory, and man's defiling hand cannot reach them. The law of the LORD changes just as little. Man cannot change the law, but he does disobey it.
The same writer adds that in these verses the issue is not whether man can keep it, but "its intrinsic perfection and its value for those who by grace profit by its light."
God's precepts are called "right." They are a standard with nothing wrong in them anywhere, and that is what makes the heart glad.
Where else could we find instruction that had in it no possibility of mistake? A little experience with the word of God convinces us that here we have truth that is completely pure, with every detail right. This fact expands the heart with pure joy.
Orders rarely feel like a gift. One writer explains why these do, then points to what a command shows us about the One who gives it.
"The precepts of the LORD are right, rejoicing the heart." What is more welcome to the heart than to be directed in love along the way we want to go? "The commandment of the LORD is pure, enlightening the eyes." How much we learn of His mind by what He commands or forbids!
Older translations read "statutes" here where the ESV has "precepts." The joy comes from obeying the word, not from admiring it:
Happy the heart that finds its joy in the "statutes" of God. Remember that "statute" means a divine direction given for our obedience. What joy there is in obeying Him!
Commentators differ over what enlightened eyes means here. Some hear refreshment in it, like Jonathan tasting honey in the wood. One writer instead traces a line from the first half of the verse to the second.
The two lines are not mere repetition; the second advances on the first. In Ephesians we find "having the eyes of your heart enlightened" — an expression which joins the two parts of this together. The heart is largely what governs the eyes. When the heart rejoices in the LORD's precepts, the eyes can judge rightly. From the opposite of this all error, in fact, proceeds.
Others put the emphasis on the source of the light. The commandment is "pure" because "it is free from the least mixture, for it comes from God, and by this the eyes are enlightened: we see more clearly than we possibly could without it."
One writer sets this verse beside a scene from Israel's history, where a man's eyes were opened by another route.
Jonathan had his eyes opened by disobeying his father, for he ate some honey. David says the opposite: "the commandment of the LORD is pure, enlightening the eyes" (Psalm 19:8). This means that true enlightenment is found in the path of obedience to God.
Clear sight needs an object. One writer names what the opened eye ends up seeing.
The statutes of the law are right, they are perfect, a true standard. In every direction the commandment of the law is pure. The eyes are opened and enlightened, and we see correctly and clearly. This lets us see righteousness fulfilled: God has put Christ in the place of exaltation, crowned in heaven.
- Unchanging. Like the sun overhead, God's word stands above man's power to spoil it. Man can disobey the law, but he cannot change it.
- Right. God's precepts are right because there is no mistake in them. Every detail is true, and that certainty fills the heart with joy.
- Rejoicing. These precepts are directions given to be obeyed. The gladness comes from His guiding us the way we want to go — and from doing what He says.
- Pure. The commandment comes from God with nothing mixed in. It teaches us His mind by what He commands and what He forbids.
- Enlightening. The heart governs the eyes. Joy in His precepts brings clear sight, and true light comes on the path of obedience — light that ends by showing us Christ exalted.
The fear of Jehovah is clean, enduring for ever; the judgments of Jehovah are truth, they are righteous altogether
Psalm 19 sets two witnesses side by side: the silent sky and the spoken word of God. Verse 9 turns a corner — from what the law is to what it does inside a person, and from what God says to how God judges.
The psalm sets creation and the law side by side. Human hands cannot spoil either one. One writer notes that verses 7–11 do not ask whether anyone can keep the law. They describe what the law is in itself:
Here the point is not whether man can keep it or not, but its own perfection and its value for those who by grace profit by its light. No one can change either of these witnesses... The heavens are spread over all. The sun runs its tireless circuit from one end to the other. Both are bright, unchanging witnesses of the divine glory, beyond the reach of man's defiling hand. The law of the LORD varies just as little; but if man cannot change the law, he disobeys it.
The first four phrases in verses 7–8 describe the word itself. This one names something happening inside a person:
The first four references to scripture point to something outside us. This one points to something inside us, "the fear of the LORD," because it has to do with the real reception of God's truth in our hearts. It produces a healthy reverential fear of God. That fear is clean in its character and in its results, and the results endure forever. Wonderful assurance! Then "the judgments of the LORD" are connected with this — judgments that apply to specific circumstances, with decisions that appeal to those who have the fear of the LORD, as being "true and righteous altogether."
The word "clean" says what this fear does. It removes what keeps a person at a distance from God, and that is why it lasts:
We come to the principle that underlies all this. It is "the fear of the LORD" Himself, and it is "clean" — it frees us from the defilement that bars us from approaching Him or having communion with Him. So it has the real elements of endurance in it. The favour of God has that, and what is in harmony with His mind abides. The judgments of the LORD are truth in the same way, and the fear of Him makes us cling to them. Truth here carries the primary meaning of the word: firm and stable.
This fear is often confused with terror. Commentators are careful to separate the two:
This fear of the LORD is not the slavish dread that marks the superstitious. No. It is a reverent trust joined with a hatred of evil. "The fear of the LORD is hatred of evil" (Prov. 8:13). "The fear of the LORD is clean, enduring forever." Where this fear continues, the presence of the LORD is a reality and a joy.
Another writer calls this line the keynote for everything scripture says about the fear of the LORD:
I think this verse gives you the keynote of the scripture, as regards the fear of the LORD. Without this you cannot progress in practical holiness, or sanctification.
The ESV calls these "rules"; older translations call them "judgments." Faith owns them as right even when they hurt:
Disciplinary judgments are not joyful at the time, but painful (Heb. 12:11). Yet in the middle of trial faith owns them to be just and righteous. It never quarrels with the ways of God. As the Lord has said, "wisdom is justified by her deeds" (Matt. 11:19). Faith knows the aim and end of these judgments is blessed — that we should be partakers of His holiness.
Which way you look changes the effect — and both effects meet in Christ Himself:
Looking at God and His glory, the Psalmist says, "The judgments of the LORD are true and righteous altogether. More to be desired are they than gold..." But when we look at man, the effect is the opposite, sad to say. His guilt and rebellion turn the sweet into bitter, the food into poison, life into death... One sees both effects in their perfection in the blessed Lord Himself.
God's judgments also guide. They map a path through a confusing world:
The judgments of the Lord on all human conduct warn us... We need the wisdom and good sense that can point out a divine path in the confusion of evil. It guides our steps out of the reach of evil here. God's word meets us even here. And in keeping His judgments there is great reward, great positive blessing and peace of heart here.
- Unchanged — Like the stars, God's law lies beyond the reach of human hands; man can disobey it, but he cannot alter it.
- Received — The earlier phrases describe the word. This one describes where it lands: a heart that takes God's truth in.
- Clean — This fear removes the defilement that blocks the way to God. That is why it endures.
- Reverent — Not the dread of the superstitious, but trust joined to a hatred of evil. Without it there is no progress in practical holiness.
- Righteous — God's decisions are firm and true. Faith owns them as just even under discipline, and keeping them brings reward and peace of heart.
They are more precious than gold, yea, than much fine gold; and sweeter than honey and the dropping of the honeycomb.
Psalm 19 puts two witnesses side by side. First the skies, which speak without words. Then God's word, which speaks plainly. In verse 10 the psalmist stops describing that word and starts pricing it. He weighs it against the two things people want most: wealth and pleasure.
The verses just before this one describe God's word again and again. Verse 10 draws the conclusion from all of it, and it takes both of its pictures to the finest kind there is.
From all this comes the value that experience sets on these divine words. They are "more desirable than gold" — much of it, and refined. And for enjoyment, they are sweeter to the taste than the purest honey: the honey that drips of itself and is not pressed out of the comb.
Gold is the measure of everything people will spend themselves on.
Gold stands for all that is valuable to man. Scripture contrasts it with the precious things of God: with His judgments, that is, His righteous ways and commandments as seen in His law. Knowledge of God is to be received "rather than choice gold" (Prov. 8:10). Gold is what men labor for, and they will trade away strength and health to get it. For it they will give up ease and the happiness of home, and endanger life itself. Therefore Scripture speaks of covetousness (the lust of gold) as idolatry — this object of man's desire put in place of the Creator.
The verse names two different responses. Gold is what a person judges to be worth having. Honey is what a person enjoys. You need both.
The Lord's judgments are "more to be desired than gold," in fact "than much fine gold." Sober wisdom recognizes this great value, apart from our feelings. But it adds, "sweeter also than honey and drippings of the honeycomb." That is, they appeal to our taste — in essence, to our souls — as well as to our intelligence. Honey pictures the ministry of the word of God, which is sweet, but not as sweet as the word itself. What others give us from Scripture cannot be relied on the way Scripture itself can.
Commentators differ here. Another reading takes the honey as everything good in the natural world, and follows the comparison as far as it goes.
Honey and the honeycomb here refer to the best there is in nature, and God has been very generous in the realm of nature. Israel were called to nature and they were blessed according to nature. Their blessings were the land, the cattle, the family, plenty of fruit — all the very things that appeal to the natural man. However, death has come in. It is the great threat that can cut us off from the very best of nature, from fellowship, and from the fortunes we have piled up. That is a real fear: once you have possessions, you are afraid of losing them through death itself. So here in Psalm 19 we have revealed that which is to be desired more than fine gold and even better than the best of nature, because it is beyond death. It is company and communion with a risen Christ, and communion with God about His Son.
The same judgments do not taste the same to everyone. It depends where you stand when you look at them.
Looking at God and His glory, the psalmist says the judgments of the Lord are true and righteous altogether, more to be desired than gold, and sweeter than honey. But when we look at man, the effect is sadly the opposite. His guilt and rebellion turn the sweet into bitter, the food into poison, life into death. So, looking at these same judgments, the prophet cries out, "Oh that my head were waters, and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!" (Jer. 9:1.)
Sweetness like that changes why a person opens the Bible.
There are three ways in which it is possible to read the word of God. You may read it from a sense of duty. You may turn to it for help, relief, or guidance. Or you may read it out of delight in Him whose word it is, and whose rich treasures of grace and blessing it opens up. For some, these three ways mark different stages of spiritual life. They began by reading from a sense of obligation. In time they went on to reading for help and teaching. Finally they read because they realised that God's words were "more to be desired than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb." This last method, as many have found, is the only true way of Bible study.
- Verdict — Verse 10 is the conclusion. Everything said about God's word before it adds up to one thing: the word is priceless.
- Gold — Gold is what people trade strength, health and safety to get. Scripture calls wanting it more than God idolatry.
- Honey — Gold appeals to your judgment, honey to your taste. God's word wins both, and what others teach you from it is sweet but never as sweet.
- Beyond — Gold and honey are the best of this world, and death can take both. God's word brings us what death cannot touch: communion with a risen Christ.
- Reading — Duty first, then help, then delight. Only the third reads it as sweeter than honey — and that is the only true Bible study.
Moreover, by them is thy servant enlightened; in keeping them there is great reward.
Psalm 19 first points to the skies, then to the written word of the Lord. Verse 11 makes it personal. The word does two things for the one who serves God: it warns him, and it rewards him.
The psalm gives two witnesses. Verse 11 says what the second one is for.
Psalm 18 shows what God was to David, and in Psalm 19 we next see how others may learn about Him. He is Jehovah, the self-existing One. He has given a double testimony of Himself: first by creation (19:1-6), then by revelation (7-14). Verse 11 states the practical importance of this second testimony for saints.
A warning implies danger. One writer reads the verse against the world the reader has to walk through.
These words are very timely in a world like this. This world is in darkness. Without the Scriptures, the Holy Spirit and the One who is the Captain of our salvation, we could not get through this world successfully, because it is a maze. It is a maze that we shall get wrong at every turn. So we need every warning and guidance of Scripture. Let us take heed to all that is available for our preservation.
The same verse that warns also promises, and the two halves belong together.
Where else could we find so effective a guard against spiritual danger? The warning is against what is dangerous. But the same verse also assures us of the positive results the Lord's words may achieve in the heart: "in keeping them there is great reward." This is a clear fact here and now, and in the future it will be proved wonderfully true for those who keep them.
The verse does not speak about the law in the abstract. It names the person being warned: your servant.
Notice that it is not merely what the law is, but what the heart knows it to be: the servant of Jehovah is warned by it. There is delight in it, according to the new nature, and the sense of relationship. This is because we are servants of God, though we have higher, more intimate and glorious relationships.
Neglect has not blunted this word. One writer traces its power in Josiah's day, at the Reformation, and now.
It was true that the word had long been laid aside and forgotten. But the moment someone listens to it with an attentive ear, he feels at once that it has lost none of its power... At the Reformation it was the word of God which overthrew the papal power and set many a precious soul free from its deadly bondage. Then, as in Josiah's day, it had been long neglected, but it had only to be taken up again to prove that its edge was as keen as ever, and its power undiminished. And it is just the same now. It can gain the same victories. It is all that is needed.
Delight in the word is not enough on its own. One writer says the reward starts now.
Besides this, the heart is in the middle of dangers and human tendencies which draw us far from God. The judgments of the Lord on all human conduct warn us. The joy of the word — and, for the Christian, the joy of heaven — is not enough. We need the wisdom and prudence that can point out a divine path in the confusion of evil. We need it to guide our steps clear of evil here... And in keeping His judgments there is great reward, great positive blessing and peace of heart here. The soul is happy with God and walks in peace through the world.
These are the commands of a loving Father. One writer says no path in this world is more blessed than obedience.
And surely it is for our good to be obedient. There is indeed "great reward" in keeping the commandments of our loving Father. Every thought of Him and of His gracious ways should bind our hearts in affectionate devotion to Him. So should every mention of His wonderful dealings with us — His loving ministry, His tender care, His thoughtful love... There is nothing in all this world more deeply blessed than the path and portion of an obedient soul... One approving smile from his Lord is more than ample repayment for all the reproach that men can heap upon him.
- Two testimonies. Creation shows God to everyone. His word shows His mind, and verse 11 says what that word is for.
- Warned. The world is a maze that we would get wrong at every turn, so we need every warning Scripture gives.
- Servant. The verse speaks to a servant — not only what the law is, but what a heart in relationship with God knows it to be.
- Kept. Delight in the word alone is not enough; we need its judgments to guide our steps clear of evil here.
- Rewarded. The reward is real now: positive blessing and peace of heart, the soul happy with God. In the future it will be proved true as well.
Who understandeth [his] errors? Purify me from secret [faults].
The psalm has just praised God's word. Now the writer turns that same light back on himself. He asks a question he cannot answer. Then he prays about sin in himself that he has never seen.
The prayer does not follow failure. It follows delight in God's word. It shows what happens when a person who loves that word looks at himself.
There is delight in it, according to the new nature, and the consciousness of relationship... But this confidence and nearness turn the eye to another point: the lack of full self-knowledge, and distrust of self. "Who can understand his errors? Cleanse me from secret faults." In many things I may delight in the word, and value it when I think about it, and still not have judged my own heart. I may not be able to test my heart in practice and measure it by that perfection, for spiritual judgment grows over time.
Ask why we did wrong and we come up short. One writer compares adults to a child who cannot explain himself, and points ahead to the day God judges what is hidden.
If we ask a child why he did something wrong, he cannot answer. He does not understand his errors, and adults are no different. We do not understand what our mistakes really mean. We also have secret faults that we do not want brought into the open. But the day will come when "God will judge the secrets of men by Jesus Christ" (Rom. 2:16). How much better now for us to judge them and echo the language of David, "Cleanse me from secret faults."
The word "hidden" means hidden from me, not from God. Older translations read "secret faults," and that is the wording these writers use. The next verse sets the opposite case beside it.
"Who can understand his errors? Cleanse me from secret faults," that is, from the sins I do without knowing it myself. "Keep back your servant also from presumptuous sins." To sin when you know you are sinning is indeed presumption.
Ignorance changes nothing about what sin is. Because we notice so little, we have to ask for the washing instead of waiting until we feel the need.
So the psalmist is convinced: "who understands his errors?" In that conviction he turns to God with confidence and prays, "Free me from things hidden from me." Sins are not harmless just because they are unknown. They are still sins, as the law of sacrifice shows. (Lev. 4:2, 13, etc.) The dust of a defiling world settles on us without a sound, and it dulls the mirror of conscience before we notice. We need the basin and towel in the Lord's hand (John 13), not only when we are aware of evil, but because we are aware of so little.
One writer sets Paul beside the psalmist. Neither man could claim more than a clear conscience.
But who can say he is free from sins of ignorance? Not the psalmist, when he asks the same thing, "Who can understand his errors? cleanse me from secret faults." (Ps. 19:12.) Not the apostle, when he declares, "For I know nothing against myself; yet am I not thereby justified; but He that judges me is the Lord." (1 Cor. 4:4.) Here we see two things at once. There is the integrity of a man who has been tested and has judged himself, free from every known offense. And there is the full admission that things might easily be wrong in him without his knowing it. Trusting His grace, he could hand those things over to the One who will bring everything to light. If none of us ought to be able to say less than this, who on the other hand can say more?
The man praying is not in doubt about where he stands. That is why he dares to raise the question at all.
Jehovah is his Rock and his Redeemer (verse 14). The heart that searches itself always feels its own weakness and sinfulness (verses 12, 13). But it trusts Jehovah and looks to Him with confidence for protection and rescue from the evil it feels and fears... So reverence and godly fear, the constant companions of a true heart-enjoyment of grace, set the tone of this wise and thoughtful psalm.
- Hidden from me — hidden faults are sins I commit without knowing it. The next line names the opposite: sinning with my eyes open.
- Hidden, not harmless — unknown sin is still sin. The dust of the world settles without a sound, and conscience dulls before I notice.
- Hidden, so I must ask — I cannot cleanse what I cannot see, so I leave the basin and towel in His hands, not mine.
- Hidden, yet no barrier — Paul knows nothing against himself, and still will not call himself justified by that. A clear conscience is honest, not final.
- Hidden, and safe — the prayer rises from trust in the One who is rock and redeemer. That is why searching myself here brings reverence, not dread.
Keep back thy servant also from presumptuous [sins]; let them not have dominion over me then shall I be perfect, and I shall be innocent from great transgression.
Psalm 19 moves from the silent witness of the skies to the perfect law of the Lord, and then inward. David turns to his own heart, confesses the faults he cannot see, and names a bolder danger: sin chosen with open eyes.
Verse 13 stands beside the "hidden faults" of verse 12, and the two name different kinds of sin.
"Who can discern his errors? Declare me innocent from hidden faults," that is, from the sins I commit without knowing it myself. "Keep back your servant also from presumptuous sins." To sin, knowing it, is indeed presumption.
Under the law of Moses, that difference decided whether any sacrifice covered the sin.
Under the law the only sins that were provided for were those of ignorance. If a man acted presumptuously, he was to die without mercy; no sacrifice was provided for that. So, in the nineteenth psalm, David says, "Keep back Your servant from presumptuous sins" — that is, sins done knowingly.
The second half of the request — that such sins would not rule him — recognises how fast a chosen wrong becomes a master.
Much worse than this are "presumptuous sins" (v. 13). They involve deliberately and willfully indulging in what we know is wrong. Once we launch out in such a course, it is not long before such sins take control of us. May the Lord indeed preserve us from this dreadful danger. It is not usually sins of ignorance that cause us the greatest trouble, but sins we know are sins, yet we give way to them. The Lord knew we needed His preserving mercy for this, when He gave His disciples the prayer, "And lead us not into temptation, but deliver us from evil."
The prayer grows out of self-distrust, and it looks for safety outside himself.
We can find our safeguard only in the sanctuary. The Lord Himself is our constant necessity; and the self-distrust is wholesome that keeps us close to Him.
Verses 12 and 13 belong together, and small unjudged sins have a way of leading to big ones.
He asks to be cleansed from his secret faults, and to be kept from all presumptuous faults — what one would commit with open disregard of God. So he would be undefiled, and kept with God, not turning aside to idols or empty things. For small and neglected sins and unjudged confidence of heart lead to forgetfulness of God, and denial of Him in the truth.
But what is the "great transgression" he wants to stay clear of?
"The great transgression" (verse 13) is, undoubtedly, rebellion of the will. It is this that the believer who is growing in the way of the Lord learns most of all to dread. Man's capital sin has always been the attempt to act and prosper independently of God. This is the very root and essence of all the varied forms of personal transgression. Jesus alone found complete joy in doing the will of God perfectly. Over those whose desire is to walk as He walked, keeping themselves in His name in the love of God, the tempter has no power (1 John 2:5-6; 5:18).
The Hebrew behind "presumptuous" carries the thought of pride, and David had reason to know his own temperament.
We may gather from Ps. 19:13 that he was conscious of this weakness. "Keep back Your servant also from presumptuous sins (literally, of pride); let them not have dominion over me." He knew how soon they get the mastery... Few realized more than he the deep and constant need of delivering grace, and none has had richer experiences of it. "The Lord was with him" is the key to his whole history.
Others apply the same breathing of heart to any reader who wants to be teachable.
Let us cultivate a lowly and an obedient spirit. God has said, "To this man will I look, even to him who is of a contrite spirit and trembles at my word." May these words sink down into our ears and into our hearts.
Blamelessness follows the answer to this prayer. The closing verse adds the positive side.
When God answers the prayer of verses 12 and 13, then David may say, "Then I shall be blameless, and innocent of great transgression." ... This is the negative side. Verse 14 gives what is beautifully positive: "Let the words of my mouth and the meditation of my heart be acceptable in Your sight, O Lord, my rock and my Redeemer."
- Known sin. Hidden faults need cleansing. Presumptuous sins are different: to sin knowing it is presumption.
- Kept back. David asks God to hold him back, not just to forgive him. Self-distrust is healthy: it keeps a person close to the Lord.
- Dominion. Chosen sin does not stay a single act. It takes control fast, so the plea is that it never rules the life.
- The great transgression. Under every sin lies rebellion of the will — the effort to act and prosper apart from God.
- The result. Blamelessness is God's answer to the prayer, not a boast. Verse 14 completes it: he asks that his words and his thoughts please God.
Let the words of my mouth and the meditation of my heart be acceptable in thy sight, O Jehovah, my rock, and my redeemer.
Commentary for this verse has not been generated yet.