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Commentary on Psalms 19 verses 7–14
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 (Psa 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, Ti2 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, Ti2 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, Psa 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 (Psa 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 (Joh 15:3); it will cleanse our way, Psa 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, Psa 19:10, Psa 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, Eze 3:17; Eze 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, Jo1 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, Psa 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, Num 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, Psa 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, Psa 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, Psa 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.
"Cleanse me, O Lord, from my secret faults." From the lusts which lie hidden in me, cleanse me, O Lord. "And from the" faults "of others preserve Your servant" [Psalm 19:13]. Let me not be led astray by others. For he is not a prey to the faults of others, who is cleansed from his own. Preserve therefore from the lusts of others, not the proud man, and him who would be his own master, but, Your servant. "If they get not the dominion over me, then shall I be undefiled." If neither my own secret sins, nor those of others, get the dominion over me, then shall I be undefiled. For there is no third source of sin, but one's own secret sin, by which the devil fell, and another's sin, by which man is seduced, so as by consenting to make it his own. "And I shall be cleansed from the great offense." What but pride? For there is none greater than apostasy from God, which is "the beginning of the pride of man." [Sirach 10:12] And he shall indeed be undefiled, who is free from this offense also; for this is the last to them who are returning to God, which was the first as they departed from Him.
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SUMMARY
Psalms 19:13 presents a profound and urgent prayer from King David, revealing his deep spiritual self-awareness and absolute reliance on God for moral integrity. Following his meditation on God's revelation in creation and the perfection of His Law, the psalmist transitions from confessing "secret faults" to a fervent plea for divine protection against "presumptuous sins"—deliberate, high-handed acts of rebellion. This petition is not merely for forgiveness but for divine restraint, asking God to prevent such willful disobedience from gaining mastery over his life, thereby enabling him to live in unwavering uprightness and remain innocent from the "great transgression" that would sever his relationship with God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily functions as a Petitionary Prayer, a direct and fervent appeal to God for protection and deliverance from the most dangerous forms of sin. It employs clear Parallelism by contrasting the negative state of sin's potential dominion with the positive, desired outcome of uprightness and innocence, reinforcing the psalmist's spiritual aspirations. The concept of sin having "dominion" over someone is a powerful Metaphor, portraying sin not merely as an action but as an enslaving power or a tyrannical ruler from which the psalmist seeks divine liberation. Furthermore, the progression from "secret faults" (in verse 12) to "presumptuous sins" and finally to the "great transgression" (in verse 13) demonstrates a powerful Climax, building in intensity and gravity, highlighting the escalating danger and devastating potential of unaddressed and willful sin.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 19:13 profoundly articulates the believer's absolute dependence on divine grace for sanctification, not merely justification. It reveals that human righteousness is not self-generated but is a gift and a continuous work of God's preserving power, especially in guarding against the most dangerous forms of rebellion. The psalmist's plea acknowledges the insidious nature of sin, which, if unchecked, can move from unintentional error to deliberate defiance and ultimately to a state of profound alienation from God. This prayer underscores the biblical truth that true freedom is found not in autonomy from God's law but in being freed from sin's enslaving power, enabling a life of integrity and fidelity to the covenant. It is a timeless model for those who earnestly desire to walk blamelessly before a holy God.
REFLECTION AND APPLICATION
Psalms 19:13 is a timeless and essential prayer that every believer should internalize and regularly offer. It calls us to a profound humility, acknowledging our inherent susceptibility to all forms of sin, even the most grievous and defiant, and our absolute need for God's continuous, preserving intervention. It challenges us to cultivate a sensitive and discerning conscience that distinguishes between unintentional failings born of weakness or ignorance and deliberate acts of defiance against God's known will. This prayer is a powerful reminder that true spiritual maturity involves not just seeking forgiveness for past sins but actively praying for divine preservation from future ones, particularly those born of pride, arrogance, and conscious rebellion. It compels us to desire freedom from sin's mastery, seeking to live a life genuinely "upright" and "innocent" before God, reflecting His character and honoring His perfect Law. Our spiritual health is measured not only by our confession of sin but by our earnest, daily plea for God to "keep us back" from its insidious and destructive power.
Questions for Reflection
FAQ
What exactly are "presumptuous sins" and how do they differ from other sins?
Answer: "Presumptuous sins" (Hebrew: zêd, H2086) are sins committed intentionally, defiantly, and with a "high hand" against God's known will or command. They are characterized by arrogance, a deliberate disregard for divine authority, and a conscious choice to transgress. This contrasts sharply with "secret faults" or unintentional sins, which are committed out of ignorance, weakness, or oversight (as mentioned in Psalms 19:12). The Old Testament specifically distinguished these, with presumptuous sins carrying much graver consequences because they represent a direct act of rebellion against God's sovereignty, as seen in Numbers 15:30-31).
Why is it important that presumptuous sins "not have dominion over me"?
Answer: The prayer that presumptuous sins "not have dominion over me" (Hebrew: mâshal, H4910) highlights the enslaving nature of sin. When sin gains "dominion," it means it has become a ruling power, a master that dictates one's choices, habits, and even identity. David's prayer is for spiritual freedom—that deliberate acts of rebellion would not become a pattern or an addiction that controls his life and separates him from God. This concept is foundational to New Testament teaching on sanctification, where believers are called to live no longer as slaves to sin but as servants of righteousness (e.g., Romans 6:12-14). It's a plea for God to empower the believer to live under His righteous rule, not sin's tyranny.
What is the "great transgression" that David seeks to be innocent from?
Answer: The "great transgression" (Hebrew: peshaʻ rab, H6588 + H7227) refers to a severe, egregious act of rebellion or a profound breach of trust, particularly against a covenant. While it can refer to a single, grave sin (like murder, idolatry, or apostasy), it often implies a state of persistent, high-handed defiance that leads to a fundamental rupture in one's relationship with God. It signifies a complete turning away from God, a betrayal of the covenant, or even a hardened state of rebellion that makes one "cut off" from the community of faith. David's prayer is for God to preserve him from such a devastating spiritual state, ensuring his continued integrity and faithfulness in the covenant relationship, recognizing the ultimate spiritual danger of such a profound and deliberate break with God.
CHRIST-CENTERED FULFILLMENT
Psalms 19:13 finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. He is the only one who perfectly embodied uprightness and was entirely innocent from any transgression, great or small. Jesus lived a life completely free from "presumptuous sins," never once acting with a "high hand" against His Father's will but always in perfect, willing obedience, even to the point of death on a cross (Philippians 2:8). For humanity, trapped by sin's dominion and unable to free themselves from its enslaving power, Christ's atoning death and victorious resurrection provide the very deliverance David prayed for. Through faith in Him, believers are freed from the enslaving power of sin, for "sin will have no dominion over you, since you are not under law but under grace" (Romans 6:14). His sacrifice atones for all our sins—both our "secret faults" and our "presumptuous sins"—making us "upright" and "innocent" in God's sight, not by our own merit but by His imputed righteousness (2 Corinthians 5:21). Moreover, the Holy Spirit, given through Christ, now indwells believers, empowering them to walk in newness of life, enabling them to resist willful sin and to pursue true holiness, thereby fulfilling the deepest longings of David's prayer for divine preservation and spiritual integrity (Romans 8:4).