AN EXPOSITION OF PSALM CXIX. PART I. 1. Blessed are the undefiled in the way, who walk in the law of the Lord. THIS most interesting and instructive Psalm, like the Psalter itself, 'opens with a beatitude for our comfort and encouragement, directing us immediately to that happiness, which all mankind in different ways are seeking and inquiring after. All would secure themselves from the incursions of misery; but all do not consider that misery is the offspring of sin, from which therefore it is necessary to be delivered and preserved, in order to become happy or "blessed." " The undefiled character described in this verse marks, in an evangelical sense, "an Israelite indeed, in whom is no guile"-not one who is without sin, but one who in the sincerity of his heart can say "that which I do I allow not.' As his way is, so is his "walk"—" in the law of the Lord." He is "strengthened in the Lord, and he walks up and down in his name❞—his " ears hearing a word behind him, saying-this is the way, walk ye in it— when he is turning to the right hand or to the left."5 And if the pardon of sin, imputation of righteousness, the communion of saints, and a sense of acceptance with God ;-if protection in providence and grace, and, finally and for ever, the beatific vision, are the sealed privileges of his upright people, then there can be no doubt, that "blessed are the undefiled in the way." And if temporal prosperity,1o spiritual renovation and fruitfulness,11 increasing illumination, 12 intercourse with the Saviour, 13 peace within,1 and, throughout eternity, a right to the tree of life, 15 are privileges of incalculable value; then surely "the walk in the law of the Lord" is "the path of pleasantness and peace." "Truly"-indeed may 8 1 Bp. Horne on Psalm i. 1. 3 Rom. vii. 15. 2 John i. 47. 6 Ps. xxxii. 1, 2, with Rom. iv. 6-8. 71 John i. 7. 9 Matt. v. 8. 11 Ps. i. 2, 3. 14 Ver. 163, Gal. vi. 16. Comp. Acts xxiv. 16. 5 Isa. xxx. 21. 10 Joshua i. 7, 8. 1 Tim. iv. 8. 2 Chron. xvii. 4, 5. 12 John vii. 17. Isa. xxxii. 17. 15 Rev. xxii. 14. we sayheart."1 "God is good to Israel, even to such as are of a clean But let each of us ask-What is the "way" of my heart with God? Is it always an "undefiled way?" Is "iniquity" never "regarded in the heart?" Is all that God hates habitually lamented, abhorred, forsaken? "Search me, O God, and know my heart: try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting."2 Again-What is my "walk?" Is it from the living principle of union with Christ? This is the direct-the only source of spiritual life. We are first quickened in him. Then we walk in him and after him. Oh! that this my walk may be steady, consistent, advancing! Oh! that I may be ever listening to my Father's voice-"I am the Almighty God; walk before me, and be thou perfect!"3 Is there not enough of defilement in the most "undefiled way,” and enough of inconsistency in the most consistent "walk" to endear to us the gracious declaration of the gospel-"If any man sin, we have an advocate with the Father, Jesus Christ the Righteous ?"4 2. Blessed are they that keep his testimonies, and that seek him with the whole heart. THE "testimony" in the singular number, usually denotes the whole canon of the inspired writings-the revelation of the will of God to mankind-the standard of their faith.5 "Testimonies" appear chiefly, to mark the preceptive part of Scripture—that part, in which this man of God always found his spiritual delight and perfect freedom. Mark his language: "I have rejoiced in the way of thy testimonies, as much as in all riches. Thy testimonies have I taken as an heritage for ever; for they are the rejoicing of my heart." -Not however that this blessedness belongs to the mere outward act of obedience; but rather to that practical habit of mind, which seeks to know the will of God in order to "keep" it. This habit is under the influence of the promise of God-"I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them." And in thus "keeping the testimonies of God," the believer maintains the character of one that "seeks him with the whole heart." Oh! how many seek, and seek in vain, for no other reason, than because they do not "seek him with the whole heart!" The worldling's "heart is divided; now shall he be found faulty."10 The professor "with his mouth shows much love; but his heart goeth after his covetousness."11 The backslider "hath not turned unto me with his whole heart, but feignedly, saith the Lord.” 2712 The faithful, upright believer alone brings his heart, his whole heart, to the Lord-"When thou saidst-Seek ye my face, my heart said unto thee-Thy face, Lord, will I seek." For he only has found an object that attracts and fills his whole heart-and if he had a thousand hearts, would attract and fill them all. He has found his way to God by faith in Jesus. In that way he continues to seek. His whole heart is engaged to know and love more and more. Here alone the blessing is enjoyed, and the promise made good "Ye shall seek me, and find me, when ye shall search for me with all your heart."2 But let me not shrink from the question-Do I "keep his testimonies" from constraint or from love? Surely when I consider my own natural aversion and enmity to the law of God, and the danger of self-deception in the external service of the Lord, I have much need to pray-" Incline my heart to thy testimonies. Give me understanding-save me, and I shall keep thy testimonies."3 And if they are blessed, who seek the Lord with their whole heart, how am I seeking him? Alas! with how much distraction; with how little heart-work! Oh! let me "seek his strength" in order to "seek his face."4 Lord! search-teach-incline-uphold me. Help me to plead thy gracious promise-"I will give them an heart to know me, that I am the Lord; and they shall be my people, and I will be their God: for they shall return unto me with their whole heart."s 3. They also do no iniquity; they walk in his ways. 6 THIS was not their character from their birth. Once they were doing nothing but iniquity. It was without mixture, without cessation-from the fountain-head. Now it is written of them"they do no iniquity." Once they walked, even as others," in the way of their own hearts-"enemies to God by wicked works." Now "they walk in his ways." They are 66 'new creatures in Christ; old things are passed away; behold! all things are become new." This is their highly-privileged state-"Sin shall not have dominion over them: for they are not under the law, but under grace." They are "born of God, and they cannot commit sin for their seed remaineth in them, and they cannot sin, because they are born of God."10 Their hatred and resistance of sin are therefore now as instinctive, as was their former enmity and opposition to God. Not indeed that the people of God are as "the saints made perfect," who "do no inquity." This is a dream of 1 Psalm xxvii. 8. 4 Ps. cv. 4. 2 Jer. xxix. 13. 3 Verses 36, 125, 145. 6 "Every imagination of the thoughts of the heart is evil-only evil-continually." And this "God saw"-before whom "all things are naked and open "-who searcheth the heart, and therefore cannot be mistaken. Gen. vi. 5. But lest we should conceive this to be the picture of some generation of so peculiarly aggravated a character, that the awful demonstration of his wrath could no longer be restrained, this testimony is repeated by the same Omniscient Judge, immediately subsequent to the flood, (Gen. viii. 21,) and confirmed by him in many express declarations. Jer. xvii. 9, 10. Matt. xv. 19. 7 Eph. ii. 2, 3. Col. i. 21. 8 2 Cor. v. 17. 9 Rom. vi. 14. 10 1 John iii. 1. 1 perfection-unscriptural and self-deluding. The unceasing advocacy of their Heavenly Friend evidently supposes the indwelling power of sin, to the termination of our earthly pilgrimage. The supplication also in the prayer of our Lord teaches them to ask for daily pardon and deliverance from "temptation," as for "daily bread."2 Yes to our shame be it spoken-we are sinners still; yet-praised be God!-not "walking after the course," not "fulfilling the desires," of sin. The acting of sin is now like the motion of a stone upward, violent and unnatural. If it is not cast out, it is dethroned. We are not, as before, "its willing people," but its reluctant, struggling captives. It is not "the day of its power." And here lies the holy liberty of the Gospel-not, as some have feigned, a liberty to "continue in sin, that grace may abound;" but a deliverance from the guilt and condemnation of abhorred, resisted, yet still indwelling sin. When our better will hath cast it off--when we can say in the sight of an heart-searching God, "What we hate, that do we"-the responsibility is not ours- "It is not we that do it, but sin that dwelleth in us.' Still let us inquire, is the promise of deliverance from sin "sweet to us?" And does our successful resistance in the spiritual conflict realize the earnest of its complete fulfilment? Blessed Jesus! what do we owe to thy cross for the present redemption from its guilt and curse, and much more for the blissful prospect of the glorified state, when this hated guest shall be an inmate no more! O let us take the very print of thy death into our souls in the daily crucifixion of sin." Let us know the "power of thy resurrection" in an habitual "walk in newness of life."8 Let us mark 4. Thou hast commanded us to keep thy precepts diligently. WE have seen the character of the Man of God. the authority of God, commanding him to a diligent obedience. The very sight of the command is enough for him. He obeys for the command's sake, however contrary it may be to his own will. But has he any reason to complain of the yoke? Even under the dispensation which "gendereth unto bondage" most encouraging were the obligations to obedience-"that it might be well with them, and with their children for ever." Much more, then, we, under a dispensation of love, can never want a motive for obedience! Let the daily mercies of Providence stir up the question "What shall I render unto the Lord ?"10 Let the far richer mercies of grace produce "a living sacrifice" to be "presented to the Lord." "Let "the love of Christ constrain us." "12 Let the recollection of the "price with which we were bought," remind us of the Lord's property in us, and of our obligations to "glorify him in our 11 Rom. xii. 1. 2 Matt. vi. 11-13. 5 Ib. vi. 14. 8 Phil. iii. 10. Rom. vi. 4, 5. 9 Deut. v. 29. Comp. Deut. vi. 17, 18; xxviii. 1, 2. Jer. vii. 23. 10 Psalm cxvi. 12. 12 2 Cor. v. 14. body, and in our spirit, which are his." Let us only "behold the Lamb of God;" let us hear his wrestling supplications, his deserted cry, his expiring agonies-the price of our redemption; and then let us ask ourselves, Can we want a motive? But what is the scriptural character of Evangelical obedience? It is the work of the Spirit, enabling us to "obey the truth."" It is the end of the purpose of God, who "hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love." It is the only satisfactory test of our profession.* 995 Then let me begin my morning with the inquiry-"Lord, what wilt thou have me to do?" "Teach me thy way, O Lord: I will walk in thy truth: unite my heart to fear thy name. Let me trade with all my talents for thee: ever watchful, that I may be employed in thy work; setting a guard upon my thoughts, my lips, my tempers, my pursuits, that nothing may hinder, but rather every thing may help me, in keeping thy precepts diligently. But why do I ever find the precepts to be "grievous" to me? Is it not that some indolence is indulged; or some " iniquity regarded in my heart;" or some principle of unfaithfulness divides my service with two masters, when I ought to be "following the Lord fully?" Oh! for the spirit of "simplicity and godly sincerity” in the precepts of God. Oh! for that warm and constant love, which is the main-spring of devoted diligence in the service of God. Oh! for a larger supply of that "wisdom which is from above," and which is "without partiality and without hypocrisy !"" 5. O that my ways were directed to keep thy statutes! THE Lord has indeed "commanded us to keep his precepts." But, alas! where is our power? Satan would make the sense of our weakness an excuse for indolence. The Spirit of God convinces us of it, as an incitement to prayer, and an exercise of faith. If, reader, your heart is perfect with God, you "consent to the law that it is good;" you "delight in it after the inner man 997 you would not have one jot or tittle altered, mitigated, or repealed, that it might be more conformed to your own will, or allow you more liberty and self-indulgence in the ways of sin. But do you not sigh to think, that when you aim at the perfect standard of holiness, you should, at your best moments, and in your highest attainments, fall so far below it; seeing indeed the way before you, but feeling yourself without ability to walk in it? Then let a sense of your helplessness for the work of the Lord lead you to the throne of grace, to pray, and watch, and wait, for the strengthening and refreshing influences of the Spirit of grace. Here let your faith realize at one and the same view your utter insufficiency, and your complete All-sufficiency. Here behold Him, who is ever pre 11 Cor. vi. 19, 20. 4 Matt. xii. 33. John xiv. 15, 21. 6 James iii. 17. 8 |