Verse-by-Verse Bible Commentary
Psalms 19:14

Clarke's Commentary

Verse Psalms 19:14. Let the words of my mouth — He has prayed against practical sin, the sins of the body; now, against the sins of the mouth and of the heart. Let my mouth speak nothing but what is true, kind, and profitable; and my heart meditate nothing but what is holy, pure, and chaste.

Acceptable in thy sight — Like a sacrifice without spot or blemish, offered up with a perfect heart to God.

O Lord, my strength — צורי tsuri, "my fountain, my origin."

My redeemer. — גאלי goali, my kinsman, he whose right it is to redeem the forfeited inheritance; for so was the word used under the old law. This prayer is properly concluded! he was weak, he felt the need of God's strength. He had sinned and lost all title to the heavenly inheritance, and therefore needed the interference of the Divine kinsman; of HIM who, because the children were partakers of flesh and blood, also partook of the same. No prayer can be acceptable before God which is not offered up in his strength; through HIM who took our nature upon him, that he might redeem us unto God, and restore the long-lost inheritance. Lord my helpar and my byer. - Old Psalter. He who is my only help, and he that bought me with his blood. This prayer is often, with great propriety, uttered by pious people when they enter a place of worship.

ANALYSIS OF THE NINETEENTH PSALM

I. There are TWO parts in this Psalm. The first is doctrinal; the second, penitential. The doctrinal part has two members:-

1. The first teaches us to know God by natural reason, from the book of creation, Psalms 19:1-7.

2. But because this way is insufficient to save a soul, therefore in the second part we have a better way prescribed, which is the book of the Scriptures; the excellences of which are described, Psalms 19:7-11.

II. The penitential part begins at the twelfth verse, for since the reward to be expected proceeds from the keeping of God's law, and David's heart told him he had not kept it, therefore, he begs pardon and grace, Psalms 19:12-14.

I. "The heavens declare," c. By the glory of God we are to understand his goodness, wisdom, power in a word, all his attributes, of which we have a double declaration: -

1. A testimony from the creatures, but especially the heavens, whose magnitude, beauty, order, variety, perpetual motion, light, influences, c., declare that there is an omnipotent, wise, good, and gracious God, who is their Creator with this David begins: "The heavens declare the glory of God, and the firmament showeth forth," c.

2. The vicissitude of day and night, proceeding from their motions, declares this also: "Day unto day uttereth speech," c. 1. The heavens are diligent preachers for they preach all day and all night, without intermission. 2. They are learned preachers, for they preach in all tongues: "There is no speech-where their voice is not heard." 3. They are universal preachers, for they preach to the whole world: "Their sound is gone through all the earth," c.

3. But among all these creatures the SUN, for which God in heaven has set a throne, makes the fairest and clearest evidence, and that in the three following ways:-

1. By his splendour, light, and beauty he riseth as gloriously as a bridegroom coming from under his canopy.

2. By his wonderful celerity, not only in revolving round his own axis, which revolution, although he is one million three hundred and eighty-four thousand four hundred and sixty-two times bigger than the earth, he performs in twenty-five days fourteen hours of our time, but also in the swiftness with which his light comes to the earth. It travels at the rate of one hundred and ninety-four thousand one hundred and eighty-eight miles in a second of time and reaches our earth in eight minutes and about twelve seconds, a distance of ninety-five millions five hundred and thirteen thousand seven hundred and ninety-four English miles, at a mean rate.

3. His strange and miraculous heat, from which nothing is hidden, and by which every thing is benefited.

II. But as the declaration, even from the most glorious of creatures, is not sufficient to make men wise and happy, he has been pleased to declare himself by his WRITTEN WORD, called here the LAW generally; and is commended to us by the following reasons: -

1. From the author: It is the "law of Jehovah."

2. From its sufficiency: It is "perfect."

3. From its utility: "It converts the soul: - gives wisdom to the simple."

4. From its infallibility: "The testimony of the Lord is sure."

5. From its perspicuity: "The statutes of the Lord are right."

6. From the effects it works on the soul: "They rejoice the heart." They quiet the troubled conscience; "being justified by faith, we have peace with God."

7. From its purity: "The commandment of the Lord is pure." It is opposed to all bad opinions and evil practices.

8. From its effects in the understanding: "It enlightens the eyes." It dispels all darkness and ignorance, all doubts and fears, diffidence, carnal security, false worship, c., and gives us to see our own deformities.

9. From its uncorruptness: "The fear of the Lord is clean." Other religions are polluted with human inventions, strange ceremonies, uncommanded sacrifices, false gods, c.

10. From its perpetuity: "It endureth for ever." It is an endless law, and an everlasting Gospel.

11. From its truth and equity: "It is altogether true and righteous."

From all which David concludes, that it is both precious and delightful.

1. The price of it is beyond the best gold: "More to be desired than gold yea, than much fine gold."

2. It is delightful: "Sweeter than honey and the honey-comb."

3. This he knew by his own experience: "Moreover, by them is thy servant illuminated."

4. It is profitable to observe them: "For in keeping of them there is, 1. A reward. 2. A great reward."

III. But this last consideration sent David to the throne of mercy. What! a reward, a great reward! and only to those who keep God's law? My conscience tells me that the reward is not for me I cannot plead this observance. David had public sins, secret faults and errors, to deplore. But he had at hand three means of help: 1. Confession of sin. 2. Petition for grace. 3. Faith in the Divine mercy, through the great Redeemer.

1. He knew he was an offender, but he knew not how greatly he had offended. He saw that he was guilty, and asked pardon. He felt that he was impure, and asked cleansing: "Who can understand his errors? cleanse thou me from my secret faults."

2. He prays that he may be preserved from presumptuous sins; that he might not be hardened in transgression: "Keep back also thy servant from presumptuous sins." For which he gives two reasons: 1. If he were not kept back from them, sin would get the dominion over him. Sin would become a king, who would command, rule, and enslave him. 2. If thus kept back, he would be innocent from the great transgression; for he that gets under the strong habit of sin may at last deny God himself, renounce the blood of the covenant, and become a castaway.

3. Lastly, that his prayer may be heard, he prays for his prayer: "Let the words of my mouth and the meditation of my heart be acceptable in thy sight." This is pleading, or supplication.

That prayer and supplication may be successful he acts faith in God, whom he,

1. Claims as his strength; literally, his rock, by whom alone he could resist and overcome.

2. His redeemer, through whom alone he could get pardon for the past, and grace to help him in time of need. To this word he adds nothing, as it includes every thing necessary to saint and sinner. See the notes.

Bridgeway Bible Commentary

Psalms 19:0 Knowing God

The wonders of the universe display God’s glory, power and wisdom. Although these things cannot speak, day after day they tell people that there is a God and teach them something of his nature (1-4a). The sun, with its splendour and brilliance, is a particularly notable witness to God’s glory (4b-6).
If, however, people are to know God personally and live according to his will, they need a more detailed knowledge than the physical creation can provide. They need God’s written Word. That Word is the authoritative revelation of God’s will for them. The knowledge that comes from it gives them new life, confidence, wisdom, joy, understanding and purity (7-9). It has a worth that is beyond value, and brings an enjoyment that is beyond comparison (10). It warns and instructs people, making them more sensitive to sin and giving them an increased desire to cleanse their lives and live blamelessly (11-13). As the Word does its work, they will want all their thoughts, words and actions to be pleasing to God (14).

Coffman's Commentaries on the Bible

“Let the words of my mouth and the meditation of my heart Be acceptable in thy sight. O Jehovah, my rock, and my redeemer.”

This concluding prayer has been a favorite memory verse for thousands through the ages. It is a beautiful gem of spirituality in its own right.

“This last verse echoes the dual themes of the poem: the outward word and the inward meditation (coming from the contemplation of the heavens) of the psalmist.”Leslie McCaw in The New Bible Commentary, Revised, p. 463.

The joining of the two themes of the psalm in this final verse is also, of course, a further witness of the unity of the whole psalm.

Barnes' Notes on the Whole Bible

Let the words of my mouth - The words that I speak; all the words that I speak.

And the meditation of my heart - The thoughts of my heart.

Be acceptable in thy sight - Be such as thou wilt approve; or, be such as will be pleasing to thee; such as will give thee delight or satisfaction; such as will be agreeable to thee. Compare Proverbs 14:35; Isaiah 56:7; Isaiah 60:7; Jeremiah 6:20; Exodus 28:38; Leviticus 22:20-21; Leviticus 19:5. This supposes:

(a) that God has such control over our thoughts and words, that he can cause us to order them aright;

(b) that it is proper to pray to him to exert such an influence on our minds that our words and thoughts may be right and pure;

(c) that it is one of the sincere desires and wishes of true piety that the thoughts and words may be acceptable or pleasing to God.

The great purpose of the truly pious is, not to please themselves, or to please their fellow-men, (compare Galatians 1:10), but to please God. The great object is to secure acceptance with him; to have such thoughts, and to utter such words, that He can look upon them with approbation.

O Lord my strength - Margin, as in Hebrew, rock. Compare the note at Psalms 18:2.

And my redeemer - On the word used here, see the note at Job 19:25; compare Isaiah 41:14; Isaiah 43:14; Isaiah 44:6, Isaiah 44:24; Isaiah 47:4; Isaiah 63:16. The two things which the psalmist here refers to in regard to God, as the appellations dear to his heart, are

(a) that God is his Rock, or strength; that is, that he was his defense and refuge; and

(b) that he had rescued or redeemed him from sin; or that he looked to him as alone able to redeem him from sin and death.

It is not necessary to inquire here how far the psalmist was acquainted with the plan of salvation as it would be ultimately disclosed through the great Redeemer of mankind; it is sufficient to know that he had an idea of redemption, and that he looked to God as his Redeemer, and believed that he could rescue him from sin. The psalm, therefore, which begins with a contemplation of God in his works, appropriately closes with a contemplation of God in redemption; or brings before us the great thought that it is not by the knowledge of God as we can gain it from his works of creation that we are to be saved, but that the most endearing character in which he can be manifested to us is in the work of redemption, and that wherever we begin in our contemplation of God, it becomes us to end in the contemplation of his character as our Redeemer.

Calvin's Commentary on the Bible

14.Let the words of my mouth, and the meditation of my heart. David asks still more expressly to be fortified by the grace of God, and thus enabled to live an upright and holy life. The substance of the verse is this: I beseech thee, O God, not only to keep me from breaking forth into the external acts of transgression, but also to frame my tongue and my heart to the obedience of thy law. We know how difficult it is, even for the most perfect, so to bridle their words and thoughts, as that nothing may pass through their heart or mouth which is contrary to the will of God; and yet this inward purity is what the law chiefly requires of us. Now, the rarer this virtue — the rarer this strict control of the heart and of the tongue is, let us learn so much the more the necessity of our being governed by the Holy Spirit, in order to regulate our life uprightly and honestly. By the word acceptable, the Psalmist shows that the only rule of living well is for men to endeavor to please God, and to be approved of him. The concluding words, in which he calls God his strength and his redeemer, he employs to confirm himself in the assured confidence of obtaining his requests.

Smith's Bible Commentary

Psalms 19:1-14

Chapter 19 is one of the beautiful favorite psalms where David does speak about how God does reveal Himself to man in nature.

The heavens declare the glory of God; and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language, where their voice is not heard ( Psalms 19:1-3 ).

God is speaking to you every day, every night, through the world, the universe that He has created. The heavens are declaring you the glory, the awesomeness, the magnitude of God, as the earth is showing to you His infinite wisdom. The life forms around the earth.

Now this last week I had a very interesting experience. We have a fellow in our church who is the president of a polygraph firm, and so he has been doing some experiments with his polygraph machines. By hooking the connections up to a plant leaf and then watching the responses on the polygraph as the electrodes are hooked up to a plant. And he had been doing these experiments and he wanted me to come over and observe some of the things that he had discovered. And I found them very interesting.

As we are thinking about the earth showing His handiwork and day unto day they're uttering speech. And the question is, just how much understanding or knowledge is there in a plant? And so, as he hooked up the electrodes to the plant, and the needles started just moving up and down as it was measuring the responses within the leaf, he said, "Now move the needle upwards. Move in an upward position on the graph." And as he commanded it to do so, the needle started moving upward. And he said, "Now show us the downward movement." And the needle moved down on the graph. And then he said, "Now show us some violent motion," and the needle began to swing all the way across. Then he said to me, "Now you choose a number in your mind." And so he said, "Is the number one?" And of course I didn't answer. But he was just measuring the graph. "Is the number two? Is the number three?" And the needle was just going up and down, and when he got to my number seven, the needle goes way up and then came back down again and leveled off, and then, "Eight? Nine? Ten?" And I looked at the thing and I thought, "I can't believe it." What kind of communication, you know.

Now I am certain that there are many things of God's creation that we don't understand. That there are vast facets within nature that we have only begun to scratch the surface. That God has coded in many things, wisdom that is phenomenal, things that are just amazing. And I think that there is much to be learned and much to be discovered. God says that day unto day they are uttering their speech. That it's a universal language. There is no speech nor language where their voice is not heard. You say, "Well, what do you make of it?" I don't know what to make of it; it was weird. But it was interesting. And it just sort of opens up your mind to the fact that God's creation is far vaster than what we ever dreamed. What kind of intelligence is just in a cell itself?

There was a gal who pinched the leaf, one of the leaves on the plant, not the one that the electrode was attached to, and the needle began to move violently. She went out of the room to get something and the needle settled down. When she came back in the room, the needle started moving violently again. The way this was all discovered is a fellow had attached the electrodes to a plant and he was just watching the movement of the needle, sort of fascinated with it. And he decided to water the plant, and as he picked up the water to water the plant, the needle started going crazy. So instead of watering it, he stopped and he put the water back down, and the needle settled back down again and so he picked it up as though he was going to water, deciding he wasn't going to do it, but just see what the needle would do, and this time it didn't do anything. And he made several gestures like he was going to water it, but not intending to do it, and the needle did nothing. And this guy started getting bugged. And so he finally decided, "Okay, I really will water it this time. I'll go ahead and really water it." And the needle started jumping again and he watered the thing. Now I don't know the explanations of it. I have no explanation for it. But it's interesting. "All nature," we sing, "All nature sings, and round me rings the music of the spheres." Who knows? The wisdom of God who has created life forms, the infinite variety of life forms. What kind of understanding has He put into some of these life forms? I don't know. It is fascinating.

"The heavens declare the glory of God, the firmament shows His handiwork, and day unto day they utter their speech." They are talking to us. "Night unto night their voice goeth forth. There is not a speech nor a language where there voice is not heard." God speaks to man universally through nature. But though nature speaks to you of the existence of God, the testimony or the witness of nature then falls short because it cannot tell you of the love of God and the redemptive plan of God for your life. For that we needed the special revelation, and God has thus given us the special revelation that we might know His love and His plan for our lives. But the fact that God exists, we all know just by the fact of life around us and life forms around us.

Now David in this psalm, of course, speaks of the law of the Lord, and the testimony of the Lord, the statutes of the Lord, the commandment of the Lord, the fear of the Lord, the judgments of the Lord. All of these are a part of God's revelation to us in His Word.

The law of the LORD perfect, converting the soul: the testimony of the LORD sure, making wise the simple. The statutes of the LORD are right, rejoicing the heart: commandment of the LORD is pure, enlightening the eyes. The fear of the LORD is clean, enduring for ever: the judgments of the LORD ( Psalms 19:7-9 )

God has revealed Himself in nature, but He has revealed Himself more specifically in His Word. And thus, His law, His testimony, His commandments, His statutes, His judgments.

More to be desired are they than gold, yea, than much fine gold: sweeter also than honey in the honeycomb ( Psalms 19:10 ).

Oh, how sweet the Word of God becomes to us as we get into it and as we begin to draw from its sweetness.

Moreover by them is thy servant warned: and in keeping of them there is great reward ( Psalms 19:11 ).

And so he closes the psalm with a prayer,

Keep back your servant also from presumptuous sins; let them not rule over me: then shall I be upright, I shall be innocent from the great transgression. O God, let the words of my mouth, the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer ( Psalms 19:13-14 ). "

Dr. Constable's Expository Notes

Psalms 19

David observed in this wisdom hymn that under the influence of the sun, the heavens make God’s handiwork in creation known to humanity. Likewise, people learn of God’s plan to bless humankind under the influence of God’s Law. In view of this dual revelation, in nature and in Scripture, David prayed that God would cleanse his life so he would be acceptable to God.

In the polytheistic ancient Near East, this psalm was a strong polemic against the pagan sun gods whom their worshippers credited with executing justice. The psalmist claimed that Israel’s God was the Creator of the heavens, including the sun, and He established justice on the earth.

Dr. Constable's Expository Notes

3. Prayer for cleansing 19:12-14

Dr. Constable's Expository Notes

In closing this psalm, David prayed that his words and thoughts would please God. In view of the context, this takes place as we allow the Word of God to affect our lives. David viewed his words and thoughts as sacrifices to God (cf. Hebrews 13:15). This is the implication of "acceptable" or "pleasing." As he closed this psalm he evidently regarded God not as his judge but as the foundation of his life and the One who had purchased him for a special purpose.

"The Word in the hand is fine; the Word in the head is better; but the Word in the heart is what transforms us and matures us in Christ (Psalms 119:11; Co. 3:161-7)." [Note: Ibid.]

God has revealed Himself in nature and in Scripture. This revelation should move us to bow in humble adoration and willing obedience before our Creator. [Note: See Swindoll, pp. 56-66; and Allen, And I . . ., pp. 129-49.] Psalms 1, 19, , 119 all deal significantly with the Word of God.

"I take this to be the greatest poem in the Psalter and one of the greatest lyrics in the world." [Note: Lewis, p. 63.]

Gill's Exposition of the Whole Bible

Let the words of my mouth,.... Meaning either his speech in common conversation, which should not be filthy and foolish, rotten and corrupt; but such as ministers grace to the hearer: or else his address to God, both in prayer and thanksgiving;

and the meditation of my heart; his inward thoughts continually revolving in his mind; or his meditation on the word of God and divine things; or mental prayer, which is not expressed, only conceived in the mind;

be acceptable in thy sight; as words and thoughts are, when they are according to the word of God; and as the sacrifices of prayer, whether vocal or mental, and of praise, are through Jesus Christ our Lord. The psalmist, in order to strengthen his faith in God, that he should be heard and answered in the petitions he put up, makes use of the following epithets:

O Lord, my strength, or "rock" l,

and my Redeemer; who had been the strength of his life and of his salvation, the rock on which he was built and established, and the Redeemer who had redeemed his life from destruction, and out of the hands of all his enemies, and from all his iniquities.

l צורי "rupes mea", Musculus, Junius Tremellius, Piscator, Cocceius "mea petra", Pagninus, Montanus, Rivetus; so Ainsworth.

Henry's Complete Commentary on the Bible

      7 The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.   8 The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.   9 The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether.   10 More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.   11 Moreover by them is thy servant warned: and in keeping of them there is great reward.   12 Who can understand his errors? cleanse thou me from secret faults.   13 Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.   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.

      God's glory, (that is, his goodness to man) appears much in the works of creation, but much more in and by divine revelation. The holy scripture, as it is a rule both of our duty to God and of our expectation from him, is of much greater use and benefit to us than day or night, than the air we breathe in, or the light of the sun. The discoveries made of God by his works might have served if man had retained his integrity; but, to recover him out of his fallen state, another course must be taken; that must be done by the word of God. And here,

      1. The psalmist gives an account of the excellent properties and uses of the word of God, in six sentences (Psalms 19:7-9; Psalms 19:7-9), in each of which the name Jehovah is repeated, and no vain repetition, for the law has its authority and all its excellency from the law-maker. Here are six several titles of the word of God, to take in the whole of divine revelation, precepts and promises, and especially the gospel. Here are several good properties of it, which proves its divine original, which recommend it to our affection, and which extol it above all other laws whatsoever. Here are several good effects of the law upon the minds of men, which show what it is designed for, what use we are to make of it, and how wonderful the efficacy of divine grace is, going along with it, and working by it. 1. The law of the Lord is perfect. It is perfectly free from all corruption, perfectly filled with all good, and perfectly fitted for the end for which it is designed; and it will make the man of God perfect, 2 Timothy 3:17. Nothing is to be added to it nor taken from it. It is of use to convert the soul, to bring us back to ourselves, to our God, to our duty; for it shows us our sinfulness and misery in our departures from God and the indispensable necessity of our return to him. 2. The testimony of the Lord (which witnesses for him to us) is sure, incontestably and inviolably sure, what we may give credit to, may rely upon, and may be confident it will not deceive us. It is a sure discovery of the divine truth, a sure direction in the way of duty. It is a sure foundation of living comforts and a sure foundation of lasting hopes. It is of use to make us wise, wise to salvation, 2 Timothy 3:15. It will give us an insight into things divine and a foresight of things to come. It will employ us in the best work and secure to us our true interests. It will make even the simple (poor contrivers as they may be for the present world) wise for their souls and eternity. Those that are humbly simple, sensible of their own folly and willing to be taught, shall be made wise by the word of God, Psalms 25:9. 3. The statutes of the Lord (enacted by his authority, and binding on all wherever they come) are right, exactly agreeing with the eternal rules and principles of good and evil, that is, with the right reason of man and the right counsels of God. All God's precepts, concerning all things, are right (Psalms 119:128), just as they should be; and they will set us to rights if we receive them and submit to them; and, because they are right, they rejoice the heart. The law, as we see it in the hands of Christ, gives cause for joy; and, when it is written in our hearts, it lays a foundation for everlasting joy, by restoring us to our right mind. 4. The commandment of the Lord is pure; it is clear, without darkness; it is clean, without dross and defilement. It is itself purified from all alloy, and is purifying to those that receive and embrace it. It is the ordinary means which the Spirit uses in enlightening the eyes; it brings us to a sight and sense of our sin and misery, and directs us in the way of duty. 5. The fear of the Lord (true religion and godliness prescribed in the word, reigning in the heart, and practised in the life) is clean, clean itself, and will make us clean (John 15:3); it will cleanse our way, Psalms 119:9. And it endureth for ever; it is of perpetual obligation and can never be repealed. The ceremonial law is long since done away, but the law concerning the fear of God is ever the same. Time will not alter the nature of moral good and evil. 6. The judgments of the Lord (all his precepts, which are framed in infinite wisdom) are true; they are grounded upon the most sacred and unquestionable truths; they are righteous, all consonant to natural equity; and they are so altogether: there is no unrighteousness in any of them, but they are all of a piece.

      II. He expresses the great value he had for the word of God, and the great advantage he had, and hoped to have, from it, Psalms 19:10; Psalms 19:11.

      1. See how highly he prized the commandments of God. It is the character of all good people that they prefer their religion and the word of God, (1.) Far before all the wealth of the world. It is more desirable than gold, than fine gold, than much fine gold. Gold is of the earth, earthly; but grace is the image of the heavenly. Gold is only for the body and the concerns of time; but grace is for the soul and the concerns of eternity. (2.) Far before all pleasures and delights of sense. The word of God, received by faith, is sweet to the soul, sweeter than honey and the honey comb. The pleasures of sense are the delight of brutes, and therefore debase the great soul of man; the pleasures of religion are the delight of angels, and exalt the soul. The pleasures of sense are deceitful, will soon surfeit, and yet never satisfy; but those of religion are substantial and satisfying, and there is no danger of exceeding in them.

      2. See what use he made of the precepts of God's word: By them is thy servant warned. The word of God is a word of warning to the children of men; it warns us of the duty we are to do, the dangers we are to avoid, and the deluge we are to prepare for, Ezekiel 3:17; Ezekiel 33:7. It warns the wicked not to go on in his wicked way, and warns the righteous not to turn from his good way. All that are indeed God's servants take this warning.

      3. See what advantage he promised himself by his obedience to God's precepts: In keeping them there is great reward. Those who make conscience of their duty will not only be no losers by it, but unspeakable gainers. There is a reward, not only after keeping, but in keeping, God's commandments, a present great reward of obedience. Religion is health and honour; it is peace and pleasure; it will make our comforts sweet and our crosses easy, life truly valuable and death itself truly desirable.

      III. He draws some good inferences from this pious meditation upon the excellency of the word of God. Such thoughts as these should excite in us devout affections, and they are to good purpose.

      1. He takes occasion hence to make a penitent reflection upon his sins; for by the law is the knowledge of sin. "Is the commandment thus holy, just, and good? Then who can understand his errors? I cannot, whoever can." From the rectitude of the divine law he learns to call his sins his errors. If the commandment be true and righteous, every transgressions of the commandment is an error, as grounded upon a mistake; every wicked practice takes rise from some corrupt principle; it is a deviation from the rule we are to work by, the way we are to walk in. From the extent, the strictness, and spiritual nature, of the divine law he learns that his sins are so many that he cannot understand the number of them, and so exceedingly sinful that he cannot understand the heinousness and malignity of them. We are guilty of many sins which, through our carelessness and partiality to ourselves, we are not aware of; many we have been guilty of which we have forgotten; so that, when we have been ever so particular in the confession of sin, we must conclude with an et cetera--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 to 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 were secret to the world, but such as were hidden 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 1:7. (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, Psalms 19:13; Psalms 19:13. 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, Numbers 15:28-30. Note, First, Presumptuous sins are very heinous and dangerous. those that sin against the habitual convictions and actual admonitions of their 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 towards 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, Psalms 19:14; Psalms 19:14. 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, Psalms 66:18. 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, Psalms 45:1. (2.) What was his care concerning these services--that they might be acceptable with God; for, if our services be not acceptable to God, 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 in the discharge 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.