Page:An Exposition of the Old and New Testament (1828) vol 3.djvu/257

Rh we have forgotten; so that when we have been ever so particular in the confession of sin, we must conclude with an et cætera—and such like: for God knows a great deal more evil of us, than we do of ourselves. In many things we all offend, and who can tell how often he offends? It is well that we are under grace, and not under the law, else we were undone.

2. He takes occasion hence to pray against sin; all the discoveries of sin made us by the law, should drive us to the throne of grace, there to pray, as David does here,

(1.) For mercy to pardon; finding himself unable to specify all the particulars of his transgressions, he cries out, Lord, cleanse me from my secret faults; not secret to God, so none are, nor only such as are secret to the world, but such as were hid from his own observation of himself. The best of men have reason to suspect themselves guilty of many secret faults, and to pray to God to cleanse them from that guilt, and not to lay it to their charge; for even our sins of infirmity and inadvertency, and our secret sins, would be our ruin, if God should deal with us according to the desert of them. Even secret faults are defiling, and render us unfit for communion with God; but when they are pardoned, we are cleansed from them, 1 John, i. 7.

(2.) For grace to help in time of need; having prayed that his sins of infirmity might be pardoned, he prays that presumptuous sins might be prevented, v. 13. All that truly repent of their sins, and have them pardoned, are in care not to relapse into sin, nor to return again to folly, as appears by their prayers, which concur with David's here. Where observe, [1.] His petition; "Keep me from ever being guilty of a wilful presumptuous sin." We ought to pray that we may be kept from sins of infirmity, but especially from presumptuous sins, which most offend God, and wound conscience, which wither our comforts, and shock our hopes. "However, let none such have dominion over me, let me not be at the command of any such sin, nor be enslaved by it." [2.] His plea; "So shall I be upright; I shall appear upright; I shall preserve the evidence and comfort of my uprightness; and I shall be innocent from the great transgression;" so he calls a presumptuous sin, because no sacrifice was accepted for it, Numb. xv. 28..30. Note, First, Presumptuous sins are very heinous and dangerous: those that sin against the habitual convictions and actual admonitions of their own consciences, in contempt and defiance of the law and its sanctions, that sin with a high hand, sin presumptuously, and it is a great transgression. Secondly, Even good men ought to be jealous of themselves, and afraid of sinning presumptuously, yea, though through the grace of God they have hitherto been kept from them. Let none be high-minded, but fear. Thirdly, Being so much exposed, we have great need to pray to God, when we are pushing forward toward a presumptuous sin, to keep us back from it, either by his providence preventing the temptation, or by his grace giving us victory over it.

3. He takes occasion humbly to beg the divine acceptance of those his pious thoughts and affections, v. 14. Observe the connexion of this with what goes before. He prays to God to keep him from sin, and then begs he would accept his performances; for if we favour our sins, we cannot expect God should favour us or our services, lxvi. 18. Observe, (1.) What his services were; the words of his mouth, and the meditations of his heart, his holy affections offered up to God. The pious meditations of the heart must not be smothered, but expressed in the words of our mouth, for God's glory, and the edification of others; and the words of our mouth in prayer and praise must not be formal, but arising from the meditation of the heart, xlv. 1. (2.) What was his care concerning these services; that they might be acceptable with God—else what do they avail us? Gracious souls must have all they aim at, if they be accepted of God, for that is their bliss. (3.) What encouragement he had to hope for this; because God was his Strength and his Redeemer. If we seek assistance from God as our Strength in our religious duties, we may hope to find acceptance with God of our duties; for by his strength we have power with him.

In singing this, we should get our hearts much affected with the excellency of the word of God, and delivered into it; we should be much affected with the evil of sin, the danger we are in of it, and the danger we are in by it, and we should fetch in help from heaven against it.

PSALM XX.

It is the will of God that prayers, intercessions, and thanksgivings, should be made, in a special manner, for kings, and all in authority. This psalm is a prayer, and the next a thanksgiving, for the king. David was a martial prince, much in war. Either this psalm was penned upon occasion of some particular expedition of his, or, in general, as a form to be used in the daily service of the church for him. In this psalm, we may observe, I. What it is they beg of God for the king, v. 1..4. II. With what assurance they beg it. The people triumph; (v. 5.) The prince; (v. 6.) Both together; (v. 7, 8.) and so he concludes with a prayer to God for audience, v. 9. In this, David may well be looked upon as a type of Christ, to whose kingdom, and its interests among men, the church was, in every age, a hearty well-wisher.

To the chief musician. A psalm of David.

HE hear thee in the day of trouble; the name of the God of Jacob defend thee. 2. Send thee help from the sanctuary, and strengthen thee out of Zion. 3. Remember all thy offerings, and accept thy burnt-sacrifice. Selah. 4. Grant thee according to thine own heart, and fulfil all thy counsel. 5. We will rejoice in thy salvation, and in the name of our God we will set up our banners: the fulfil all thy petitions.

This prayer for David is entitled, a psalm of David; nor was it any absurdity at all for him, who was divinely inspired, to draw up a directory, or form of prayer, to be used in the congregation for himself, and those in authority under him; nay, it is very proper for those who desire the prayers of their friends, to tell them particularly what they would have to be asked of God for them. Note, Even great and good men, and those that know well how to pray for themselves, must not despise, but earnestly desire, the prayers of others for them, even those that are their inferiors in all respects. Paul often begged of his friends to pray for him. Magistrates, and those in power, ought to esteem praying people, and encourage them to reckon them their strength, (Zech. xii. 5, 10.) and to do what they can for them, that they may have an interest in their prayers, and may do nothing to forfeit it. Now observe here,

I. What it is that they are taught to ask of God for the king.

1. That God would answer his prayers; The Lord hear thee in the day of trouble, (v. 1.) and the Lord fulfil all thy petitions, v. 5. Note, (1.) Even the greatest of men may be much in trouble. It was often a day of trouble with David himself, V—2 I