Explanatory Notes and Quaint Sayings (part 1 of 2)

Title.—“After he had gone in to Bathsheba.” This was the devil’s nest-egg that caused many sins to be laid, one to, and upon another. See the woful chain of David’s lust, 2 Sam. xi. and xii.—John Trapp.

Title.—“When Nathan the prophet came unto him as he (i.e., David) had come unto Bathsheba.” The significant repetition of the phrase came unto, is lost in the English and most other versions. “As” is not a mere particle of time, simply equivalent to when, but suggests the ideas of analogy, proportion, and retaliation.—J. A. Alexander.

Whole Psalm.—This Psalm is the brightest gem in the whole book, and contains instruction so large, and doctrine so precious, that the tongue of angels could not do justice to the full development.—Victorinus Strigelius, 1524-1569.

Whole Psalm.—This Psalm is often and fitly called THE SINNER’S GUIDE. In some of its versions it often helps the returning sinner. Athanasius recommends to some Christians, to whom he was writing, to repeat it when they awake at night. All evangelical churches are familiar with it. Luther says, “There is no other Psalm which is oftener sung or prayed in the church.” This is the first Psalm in which we have the word Spirit used in application to the Holy Ghost.—William S. Plumer.

Whole Psalm.—I cannot doubt the prophetic bearing of this Psalm upon the nation of Israel. In the latter day they shall consider their ways: repentance and self-loathing will be the result. Blood-guiltiness heavier than that of David has to be removed from that nation. They will become the teachers of the Gentiles when first the iniquity of their own transgression has been purged away.—Arthur Pridham.

Whole Psalm.—This is the most deeply affecting of all the Psalms, and I am sure the one most applicable to me. It seems to have been the effusion of a soul smarting under the sense of a recent and great transgression. My God, whether recent or not, give me to feel the enormity of my manifold offences, and remember not against me the sins of my youth. What a mine of rich matter and expression for prayer! Wash, cleanse me, O Lord, and let my sin and my sinfulness be ever before me. Let me feel it chiefly as sin against thee, that my sorrow may be of the godly sort. Give me to feel the virulence of my native corruption, purge me from it thoroughly, and put truth into my inward parts, that mine may be a real turning from sin unto the Saviour. Create me anew, O God. Withdraw not thy Spirit. Cause me to rejoice in a present salvation. Deliver me, O God, from the blood-guiltiness of having offended any of thy little ones; and so open my lips that I may speak of the wondrous things thou hast done for my soul! May I offer up spiritual sacrifices; and oh! let not any delinquencies of mine bring a scandal upon thy church; but do thou so purify and build her up, that even her external services, freed from all taint of corruption or hypocrisy, may be well-pleasing in thy sight.—Thomas Chalmers.

Verse 1.—“Have mercy upon me, O God.” I tremble and blush to mention my name, for my former familiarities with thee only make me more confounded at being recognised by thee after my guilt. I therefore say not, “Lord, remember David,” as on a happier occasion; nor as propitiating thee, I used to say, to thy “servant,” or, “to the son of thy handmaid.” I suggest nothing that should recall my former relation to thee, and so enhance my wickedness. Ask not, then, Lord, who I am, but only forgive me who confess my sin, condemn my fault, and beseech thy pity. “Have mercy upon me, O God.” I dare not say my God, for that were presumption. I have lost thee by sin, I have alienated myself from thee by following the enemy, and therefore am unclean. I dare not approach thee, but standing afar off and lifting up my voice with great devotion and contrition of heart, I cry and say, “Have mercy upon me, O God.”—From “A Commentary on the Seven Penitential Psalms, chiefly from ancient sources.” By the Right Rev. A. P. Forbes, Bishop of Brechin, 1857.

Verse 1.—“Have mercy.” The Hebrew word here translated have mercy, signifieth without cause or desert; Psalm xxxv. 19; lxix. 4; Ezekiel xiv. 23; and freely, without paying any price, Exodus xxi. 11. And it is made use of in Lev. vi. 8, where Noah is said to have found grace in the eyes of the Lord, that is special favour, such as the Lord beareth to his chosen in Christ Jesus.—Charles de Coetlogon, A.M., in “The Portraiture of the Christian Penitent,” 1775.

Verse 1.—“Mercy,” “lovingkindness,” “tender mercies.” I cannot but observe here, the gradation in the sense of the three words made use of, to express the divine compassion, and the propriety of the order in which they are placed, which would be regarded as a real excellence and beauty in any classical writer. The first, הָנֵּנִי, denotes that kind of affection which is expressed by moaning over any object that we love and pity that στοργὴ, natural affection and tenderness, which even brute creatures discover to their young ones, by the several noises which they respectively make over them; and particularly the shrill noise of the camel, by which it testifies its love to its foal. The second, כְּחַסְדֶּךָ, denotes a strong proneness, a ready, large, and liberal disposition to goodness and compassion powerfully prompting to all instances of kindness and bounty; flowing as freely and plentifully as milk into the breasts, or as waters from a perpetual fountain. This denotes a higher degree of goodness than the former. The third, רַחֲמֶיךָ, denotes what the Greeks express by σπλαγχνίζεσθαι; that most tender pity which we signify by the moving of the heart and bowels, which argues the highest degree of compassion of which human nature is susceptible. And how reviving is the belief and consideration of these abundant and tender compassions of God to one in David’s circumstances, whose mind laboured under the burthen of the most heinous complicated guilt, and the fear of the divine displeasure and vengeance!—Samuel Chandler.

Verse 1.—“According to the multitude.” Men are greatly terrified at the multitude of their sins, but here is a comfort—our God hath multitude of mercies. If our sins be in number as the hairs of our head, God’s mercies are as the stars of heaven; and as he is an infinite God, so his mercies are infinite; yea, so far are his mercies above our sins, as he himself is above us poor sinners. By this that the Psalmist seeketh for multitude of mercies, he would show how deeply he was wounded with his manifold sins, that one seemed a hundred. Thus it is with us, so long as we are under Satan’s guiding, a thousand seem but one; but if we betake ourselves to God’s service, one will seem a thousand.—Archibald Symson.

Verse 1.—“Tender mercies,” or, according to Zanchy in his treatise upon the attributes of God, such a kind of affection as parents feel when they see their children in any extremity. 1 Kings iii. 26.—Charles de Coetlogon.

Verse 1.—“Blot out my transgressions.” מְחֵה, mecheh, wipe out. There is reference here to an indictment: the Psalmist knows what it contains; he pleads guilty, but begs that the writing may be defaced; that a proper fluid may be applied to the parchment, to discharge the ink, that no record of it may ever appear against him: and this only the mercy, lovingkindness, and tender compassions of the Lord can do.—Adam Clarke.

Verse 1.—“Blot out my transgressions.” What the Psalmist alludes to is not, as Mr. LeClerc imagines, debts entered into a book, and so blotted out of it when forgiven; but the wiping or cleansing of a dish, so as nothing afterwards remains in it. The meaning of the petition is, that God would entirely and absolutely forgive him, so as that no part of the guilt he had contracted might remain, and the punishment of it might be wholly removed.—Samuel Chandler.

Verse 1.—“Blot out,” or, as it is used in Exod. xvii. 14, utterly extirpate, so as that there shall not be any remembrance of them for ever. Isaiah xliii. 25; xliv. 22.—Charles de Coetlogon.

Verse 1.—“MY transgressions.” Conscience, when it is healthy, ever speaks thus: “MY transgressions.” It was not the guilt of them that tempted you: they have theirs; but each as a separate agent, has his own degree of guilt. Yours is your own: the violation of your own and not another’s sense of duty; solitary, awful, unshared, adhering to you alone of all the spirits of the universe.—Frederick William Robertson.

Verses 1, 2.—“Transgressions” ... “iniquity” ... “sin.” 1. It is transgression, פֶּשַׁע, pesha, rebellion. 2. It is iniquity, עָוֹן, avon, crooked dealing. 3. It is sin, הַטָּאת, chattath, error and wandering.—Adam Clarke.

Verse 2.—“Wash me.” David prays that the Lord would wash him; therefore sin defiles, and he was made foul and filthy by his sin; and to wash him much, and to rinse and bathe him, to show that sin had exceedingly defiled him and stained him both in soul and body, and made him loathsome, and therefore he desireth to be washed, and cleansed, and purged from the pollution of sin. Hence we may learn what a vile, filthy, and miserable thing sin is in the sight of God: it staineth a man’s body, it staineth a man’s soul, it maketh him more vile than the vilest creature that lives: no toad is so vile and loathsome in the sight of man, as a sinner, stained and defiled with sin, is in the sight of God, till he be cleansed and washed from it in the blood of Christ.—Samuel Smith.

Verse 2.—“Wash me,” etc. כִּבֵּם is peculiarly applied to the washing and cleansing of garments as fullers wash and cleanse their cloths. 2 Kings xviii. 7; Exod. xix. 10; Levit. xvii. 15.—Samuel Chandler.

Verse 2.—“Wash me throughly from mine iniquity.” No other washing will do it but lava tu, wash thou; so foul, as it will need his washing throughly.—Samuel Page, in “David’s Broken Heart,” 1646.

Verse 2.—“Wash me throughly.” Heb. multiply to wash me; by which phrase he implies the greatness of his guilt, and the insufficiency of all legal washings, and the absolute necessity of some other and better thing to wash him, even of God’s grace, and the blood of Christ.—Matthew Pool.

Verse 2.—“Wash me ... cleanse me.” But why should David speak so superfluously? use two words when one would serve? For if we be cleansed, what matter is it whether it be by washing or no? Yet David had great reason for using both words; for he requires not that God would cleanse him by miracle, but by the ordinary way of cleansing, and this was washing; he names therefore washing as the means, and cleansing as the end: he names washing as the work a-doing, and cleansing as the work done; he names washing as considering the agent, and cleansing as applying it to the patient; and indeed, as in the figure of the law there was not, so in the verity of the gospel there is not any ordinary means of cleansing, but only by washing; and therefore out of Christ our Saviour’s side there flowed water and blood.—Sir Richard Baker.

Verse 2.—“Cleanse me from my sin.” Observe, it is from the guilt, and not from the punishment, that he thus asks deliverance. That the sword should never depart from his house; that the sin, begun, not only secretly even in its full accomplishment, but far more secretly in the recesses of David’s heart, should be punished before all Israel and before the sun; that the child so dear to David should be made one great punishment of his offence; these things, so far as this Psalm is concerned, might, or might not be. It is of the offence against God; of the defiling, although it were not then so expressly declared, God’s temple by impurity, that David speaks.—Ambrose, in J. M. Neale’s Commentary.

Verse 2.—“Sin.” The original word signifies to miss an aim, as an archer does who shoots short of his mark, beyond, or beside it. It is also used for treading aside, or tripping, in the act of walking. In a spiritual sense it denotes deviation from a rule, whether by omission or commission.—Thomas T. Biddulph, A.M., in Lectures on the Fifty-first Psalm, 1835.

Verse 2.—Sin is filthy to think of, filthy to speak of, filthy to hear of, filthy to do; in a word, there is nothing in it but vileness.—Archibald Symson.

Verse 3.—“For I acknowledge my transgressions,” etc. To acknowledge our transgressions, there is confession; and to have our sin ever before us, there is conviction and contrition. To acknowledge our transgressions, I say, is to confess our sins; to call them to mind, to bring them back to our remembrance what we can; to own them with shame, and to declare them with sorrow; to reckon them up one by one, to give in a particular account of them, as far as our memory will serve, and to spread them before the Lord, as Hezekiah did Rabshakeh’s letter, and in an humble sense of our own vileness to implore his goodness, that he would multiply his mercies over us, as we have multiplied our transgressions against him, in the free and full forgiveness of them all. To have our sin ever before us, is throughly to be convinced of it, to be continually troubled in mind about it, to be truly humbled under the sense of it, and to be possest of those dreads and terrors of conscience which may never let us rest or enjoy any quiet within our own breast till we have reconciled ourselves to a gracious God for it.—Adam Littleton.

Verse 3.—“I acknowledge my transgressions: and my sin is ever before me.” There cannot be agnitio if there be not cognitio peccati, an acknowledging, unless there precede a knowledge of sin. David puts them together. If our sins be not before us, how can we set them before God? And therefore, to the right exercise of this duty, there is required a previous examination of our hearts, inspection into our lives, that we may be enabled to see our sins. He that hath not yet asked himself that question, Quid feci? What have I done? can never make the confession, sic feci, thus and thus have I done; and in this respect I would, though not require, yet advise it as a pious and prudent practice, and that which I doubt not but many Christians have found benefit by, to keep a constant daily catalogue, as of mercies received, so of sins committed.—Nathanael Hardy.

Verse 3.—“I,” “my,” “my.” David did not think it sufficient to acknowledge that the whole human race were sinners; but as if he stood alone in the world, and was the only offender in it, he says, “I acknowledge my transgressions; and my sin is ever before me.”—Charles de Coetlogon.

Verse 3.—“MY sin.” David owneth his sin, and confesseth it his own. Here is our natural wealth: what can we call our own but sin? Our food and raiment, the necessaries of life, are borrowings. We came hungry and naked into the world, we brought none of these with us, and we deserved none of them here. Our sin came with us, as David after confesseth. We have right of inheritance in sin, taking it by traduction and transmission from our parents; we have right of possession. So Job: “Thou makest me to possess the sins of my youth.”—Samuel Page.

Verse 3.—“My SIN.” It is sin, as sin, not its punishment here, nor hereafter, not simply any of its evil consequences; but sin, the sin against God, the daring impiety of my breaking the good and holy law of this living, loving God.—Thomas Alexander, D.D., in “The Penitent’s Prayer,” 1861.

Verse 3.—“Ever before me.” Sorrow for sin exceeds sorrow for suffering, in the continuance and durableness thereof: the other, like a landflood, quickly come, quickly gone; this is a continual dropping or running river, keeping a constant stream. “My sins,” saith David, “are ever before me;” so also is the sorrow for sin in the soul of a child of God, morning, evening, day, night, when sick, when sound, feasting, fasting, at home, abroad, ever within him. This grief begins at his conversion, continues all his life, ends only at his death.—Thomas Fuller.

Verse 3.—“Before me.” Coram populo, before the people; shame to him: coram ecclesia, before the church; grief to them: coram inimicis, before the enemies; joy to them: coram Deo, before God; anger against him: coram Nathane, before Nathan; a chiding. But if any hope of repentance and amendment, it is in peccatum meum coram me, my sin before me. Here is the distress of a sinner, he never discerneth how unhappy he is, till his sin is before him.—Samuel Page.

Verse 4.—“Against thee, thee only, have I sinned, and done this evil in thy sight.” This verse is differently expounded by different persons, and it has ever been considered, that this one little point is the greatest difficulty that is met with in the whole Psalm. Although, therefore, I leave it to others to go according to their own interpretations, yet I have a good hope that I shall be enabled to give thee true and genuine meaning of the text. This, then, I would first of all advise the reader to do—to bear in mind that which I observed at the beginning of the Psalm, that David is here speaking in the person of all the saints, and not in his own person only, nor in his own person as an adulterer. Although I do not say it might not be, that it was this fall which, as a medium, brought him under the knowledge of himself and of his whole human nature, and made him think thus: “Behold! I, so holy a king, who have with so much pious devotedness observed the law and the worship of God, have been so tempted and overcome by the inbred evil and sin of my flesh, that I have murdered an innocent man, and have for adulterous purposes taken away his wife! And is not this an evident proof that my nature is more deeply infected and corrupted by sin than ever I thought it was? I who was yesterday chaste am to-day an adulterer! I who yesterday had hands innocent of blood, am to-day a man of blood-guiltiness!” And it might be that in this way he derived the feeling sense of his entire sinfulness, from his fall into adultery and murder, and from thence drew this conclusion—that neither the tree nor the fruits of human nature were good, but that the whole was so deformed and lost by sin, that there was nothing sound left in the whole of nature. This I would have the reader bear in mind first of all, if he desire to have the pure meaning of this passage. In the next place, the grammatical construction is to be explained, which seems to be somewhat obscure. For what the translator has rendered by the preterperfect, ought to be the present: “Against thee only do I sin;” that is, I know that before thee I am nothing but a sinner; or, before thee I do nothing but evil continually; that is, my whole life is evil and depraved on account of sin. I cannot boast before thee of merit or of righteousness, but am evil altogether, and in thy sight this is my character—I do evil. I have sinned, I do sin, and shall sin to the end of the chapter.—Martin Luther.

Verse 4.—“Against thee, thee only have I sinned.” Is there not matter here to make us at a stand? For, to say, “Against thee have I sinned,” is most just and fit; but to say, “Against THEE ONLY I have sinned,” seems something hard. It had perhaps been a fit speech in the mouth of our first parent Adam; he might justly have said to God, “Against thee only have I sinned,” who never sinned against any other; but for us to say it, who commit sins daily against our neighbours, and especially for David to say it, who had committed two notorious sins against his neighbour and faithful friend Uriah, what unfitter speech could possibly be devised? But is it not that these actions of David were great wrongs indeed, and enormous iniquities against Uriah; but can we properly say they were sins against Uriah? For what is sin, but a transgression of God’s law? And how then can sin be committed against any but against him only whose law we transgress? Or is it, that it may justly be said, “Against thee only have I sinned,” because against others perhaps in a base tenure, yet only against God in capite? Or is it, that David might justly say to God, “Against thee only have I sinned;” because from others he might appeal, as being a king and having no superior; but no appealing from God, as being King of kings and supreme Lord over all? Or is it that we may justly say, “Against thee, thee only, have I sinned,” seeing that Christ hath taken and still takes all our sins upon him; and every sin we commit is as a new burthen laid upon his back, and upon his back only? Or is it, lastly, that I may justly say, “Against thee, thee only, have I sinned,” because in thy sight only I have done it? For from others, I could hide it, and did conceal it? But what can be hidden from thy All-seeing eye? And yet if this had been the worst, that I had sinned only against thee, though this had been bad enough, and infinitely too much, yet it might perhaps have admitted reconcilement; but to do this evil, “in thy sight,” as if I should say, I would do it though thou stand thyself and look on, and as if in defiance; what sin so formidable? what sin can be thought of so unpardonable? A sin of infirmity may admit apology; a sin of ignorance may find out excuse; but a sin of defiance can find no defence.—Sir Richard Baker.

Verse 4.—“Against thee, thee only, have I sinned.” There is a godly sorrow which leads a man to life; and this sorrow is wrought in a man by the Spirit of God, and in the heart of the godly; that he mourns for sin because it has displeased God, who is so dear and so sweet a Father to him. And suppose he had neither a heaven to lose, nor a hell to gain, yet he is sad and sorrowful in heart because he has grieved God.—John Welch, 1576-1622.

Verse 4.—“Have I sinned.” Me, me, adsum, qui feci: Here, here am I that did it. I whom thou tookest from following the ewes great with lambs, whose sheep-hook thou hast changed for a sceptre, whose sheep for thine own people Israel, upon whose head thou hast set a crown of pure gold. I whom thou didst lately invest in the full monarchy of thy people; to whom thou gavest the possession of Jerusalem from the Jebusites; I who settled peace, religion, and courts of justice in Jerusalem, that thou mightest be served and honoured, and I would fain have built thee an house there; Ego, I, to whom God committed the trust of government to rule others, the trust of judgment to punish others, as king over his inheritance. I, to whom God committed the care of others’ souls to guide them by his word, to direct them by good counsel, to allure them by his gracious promises, to terrify them by his threatenings, as the Lord’s holy prophet. I, who both ways as king and prophet should have been an example of holiness and righteousness to all Israel. Nathan said, Tu es homo, thou art the man, in just accusation, and now David saith, Ego sum homo, I am the man, in humble confession.—Samuel Page.

Verse 4.—“I have done this evil.” We may find this in experience, that there be many who will not stick at a general speech that they be sinners, and yet will scarcely be known of one special evil to account for. If you fall with them into the several commandments, they will be ready to discover a conceit that there is scarce one that they are faulty in. In the first commandment they acknowledge no God but one; in the second, they do not worship images; in the third, they swear as little as any, and never but for the truth; in the fourth they keep their church on Sundays as well as most; in the second table, there is neither treason, nor murder, nor theft, nor whoredom, nor the like gross sin, but concerning it they are ready to protest their innocency. He that shall hear them in particular, I do not see how he shall believe them in the general, when they say they be sinners; for when you arraign them at the several commandments they are ready to plead not guilty to them all. So long as men are thus without sense and apprehension of particulars, there is no hope of bringing them ever unto good. Happy is he that is pricked to the heart with the feeling of “this evil.” The truth of repentance for that one, will bring him to a thorough repentance for his whole estate. This one evil throughly understood, brought David on his knees, brake his heart, melted his soul, made him cry for pardon, beg for purging, and importune the Lord for a free spirit to establish him.—Samuel Hieron, in “David’s Penitentiall Psalme opened,” 1617.

Verse 4.—“In thy sight.” David was so bent upon his sin, as that the majesty and presence of God did not awe him at all: this is a great aggravation of sin, and which makes it to be so much the more heinous. For a thief to steal in the very sight of the judge, is the highest piece of impudence that may be; and thus it is for any man to offend in the sight of God and not to be moved with it.—Thomas Horton.

Verse 4.—“That thou mightest be justified when thou speakest, and be clear when thou judgest.” But hath not David a defence for it here, and that a very just one? For, in saying, “Against thee, thee only, have I sinned, that thou mightest be justified in thy saying,” doth he not speak as though he had sinned to do God a pleasure? therefore sinned that God might be justified? And what can be more said for justifying of God? But far is it from David to have any such meaning; his words import not a lessening but an aggravating of his sin, as spoken rather thus: Because a judge may justly be taxed of injustice if he lay a greater punishment upon an offender than the offence deserves; therefore to clear thee, O God, from all possibility of erring in this kind, I acknowledge my sins to be so heinous, my offences so grievous, that thou canst never be unmerciful in punishing though thy punishing should be never so unmerciful. For how can a judge pass the bounds of equity where the delinquent hath passed all bounds of iniquity? and what error can there be in thy being severe when the greatness of my fault is a justification of severity? That thou canst not lay so heavy a doom upon me, which I have not deserved? Thou canst not pronounce so hard a sentence against me, which I am not worthy of. If thou judge me to torture, it is but mildness; if to die the death, it is but my due; if to die everlastingly, I cannot say it were unjust.—Sir Richard Baker.

Verse 5.—“Behold I was shapen in iniquity,” etc. He said not, “Behold, this evil have I done,” but “Behold I was conceived in sin,” etc. He says not, “Behold, I, David,” a king, that have received such-and-such mercies from God, who would have given me more (as God told him), who had that entire communion with him, and graces from him, I, even I, have done this evil. No; he keeps it in till he came to this, and then his heart could hold no longer: “Oh, behold I was conceived in sin.” His debasement was at his auge here. And to whom is it he uttered this behold? What, to man? No; his meaning is not to call on men, q.d., O ye sons of men, behold! That is but his secondary aim, arising out of his having penned it, and delivered it unto the church; but when he uttered it, it was to God, or rather afore God, and yet not as calling on God to behold, for that needed not. David had elsewhere said, “God looked down,” etc., “and beheld the sons of men,” when speaking of this very corruption. He therefore knew God beheld it sufficiently; but he utters it afore God, or, as spoken of himself between God and himself, thereby to express his own astonishment and amazement at the sight and conviction of this corruption, and at the sight of what a monster he saw himself to be in the sight of God in respect of this sin. It was a behold of astonishment at himself, as before the great and holy God; and therefore it was he seconds and follows it with another behold made unto God: “Behold, thou desirest truth in the inward parts.” And it is as if he had said in both, Oh, how am I in every way overwhelmed, whilst with one eye cast on myself I see how infinitely corrupt I am in the very constitution of my nature; and with the other eye I behold and consider what an infinite holy God thou art in thy nature and being, and what an holiness it is which thou requirest. I am utterly overwhelmed in the intuition of both these, and able to behold no more, nor look up unto thee, O holy God!—Thomas Goodwin.

Verse 5.—“Behold, I was shapen in iniquity,” etc. We are not to suppose that David here reflects upon his parents as the medium of transmitting to him the elements of moral evil; and that by the introduction of the doctrine of original sin he intended to extenuate the enormity of his own crimes. On the contrary, we are to regard him as afflicting himself by the humbling consideration that his very nature was fallen, that his transgressions flowed from a heart naturally at enmity with God; that he was not a sinner by accident, but by a depravity of purpose extending to the inmost desires and purposes of the soul; that there was “a law in his members, warring against the law of his mind, and bringing him into captivity to the law of sin and death” (Rom. vii. 23); and that he was one of a race of guilty beings, none of whom could plead an exemption from an evil heart of unbelief, ready at all times to depart from the living God. Till we see sin in the fountain of the heart, we shall never truly mourn over it in the life and conversation.—John Morison.

Verse 5.—“Behold, I was shapen in iniquity.” He is not low enough down yet, he must come lower. It is not enough for him to confess that the water is filthy at the pool; he goes back to the source, and confesses that the whole river is polluted up to its head. The source is unclean; the very spring wells forth foul waters.—Thomas Alexander.

Verse 5.—“I was shapen in iniquity.” I shall not easily be persuaded to think that parents, who are sinners themselves and too much under the influence of bad affections and passions, will be very likely to produce children without transmitting to them some of those disorders and corruptions of nature with which they themselves are infected. And if this be a difficulty, I would beg leave to observe that it is a difficulty which affects natural as well as revealed religion. Since we must take human nature as it is, and if it be really in a state of disorder and corruption, and cannot be otherwise, considering the common law of its production, the difficulty must have been as ancient as the first man that was born; and therefore can be no objection against the truth of revelation, but it must be equally so against natural religion, which must equally allow the thing, if it be in reality a fact, with revelation itself.—Samuel Chandler.

Verse 5.—Infants are no innocents, being born with original sin; the first sheet wherein they are wrapped is woven of sin, shame, blood, and filth. Ezek. xvi. 4, etc. They are said to sin as they were in the loins of Adam, just as Levi is said to pay tithes to Melchisedek, even in the loins of his forefather Abraham (Heb. vii. 9, 10); otherwise infants would not die, for death is the wages of sin (Rom. vi. 23); and the reign of death is procured by the reign of sin, which hath reigned over all mankind except Christ. All are sinners, infected with the guilt and filth of sin; the rot (according to the vulgar saying) overrunneth the whole flock. Hence David reflects upon original sin as the cause of all his actuals, saying, “Behold, I was shapen in iniquity; and in sin did my mother conceive me.” Thus man’s malady begins betimes, even in our conception: this subtle serpent sowed his tares very early, so that we are all “born in sin.” John ix. 34.—Christopher Ness’s “Divine Legacy,” 1700.

Verse 5.—Notwithstanding all that Grotius and others have said to the contrary, I believe David to speak here of what is commonly called original sin; the propensity to evil which every man brings into the world with him, and which is the fruitful source whence all transgression proceeds.—Adam Clarke.

Verse 6.—“Behold.” Before he entereth on any of the parts of the verse he useth the particle of admiration, “Behold;” which he never useth but in some remarkable manner, thereby the more to raise us up to the contemplation of such great matters to be told.—Archibald Symson.

Verse 6.—“Thou desirest truth in the inward parts.” Thou lovest truth, not shadows or images, but realities; thou lovest truth in the inward parts, inside truth, a true heart, a pure conscience: he is a Christian who is one inwardly. Rom. ii. 29.—John Ball.

Verse 6.—“Truth in the inward parts.” A great French pear is called le bon Chretien, the good Christian, because they say it is never rotten at the core.—George Swinnock.

Verse 6.—“In the hidden part thou shalt make me to know wisdom.” Piscator, in his annotations on this Psalm, puts this sense upon it, that David should bless God for having made him to know this special wisdom in this hidden thing or matter, and had brought the knowledge thereof home, as a point of saving wisdom, to the hidden man of his heart, so as to see fully and clearly this native corruption as the cause of all sin, and on that account to cause him to lay it to heart.—Thomas Goodwin.

Verse 6.—“In the hidden part thou shalt make me to know wisdom.” It is one thing to be wise headed and wise tongued, and another to be wise hearted, and therefore in Scripture nothing more ordinary than to set forth wisdom that is true indeed by the heart. God himself is said to be wise of heart. Foolish creatures are like Ephraim, “a silly dove without heart.” They may have head enough, notion enough, flashing light, appearing to others enough, but they are without a heart; they have not the great work there, a new head and an old heart, a full head and an empty heart, a light and burning profession, and a dark, dead, and cold heart; he that takes up in such a condition is a fool and an errant fool.—John Murcot, 1657.

Verse 6.—“And in the hidden part thou shalt make me to know wisdom.” Some read it, “In the hidden part thou hadst made me to know wisdom;” that thou hadst done, but I have fallen from my high state, marred thy handiwork. “By one plunge into lust I have fallen and fouled myself.”—Arthur Jackson.

Verse 6.—The copulative particle which connects the two clauses, implies the correspondence between the revelation of the divine will on the one part and the desire and prayer of the penitent heart on the other. “Thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.” “What I want thou hast promised to give.” Repentance and faith are the gifts of God, and the awakened mind is conscious that they are so.—Thomas T. Biddulph.

Verses 6-8.—The right conviction of sin comprehends its being acknowledged not only in our works, but also in our entire being.—Augustus F. Tholuck.

Verse 7.—“Purge me with hyssop.” Do I well to prescribe to God with that he shall purge me, as though I knew all God’s medicines as well as himself? and which is worse, I to prescribe and he to administer? But excuse me, O my soul, it is not I that prescribe it to God, it is God that prescribes it to me; for hyssop is his own receipt, and one of the ingredients prescribed by himself to make the water of separation for curing the leprosy.... I must confess I was glad at heart when I first heard hyssop spoken of; to think I should be purged so gently, and with a thing that may so easily be had, for hyssop grows in every garden; and then I thought I might go fetch it thence and purge myself, but now I perceive this is not the hyssop of which Solomon writ when he writ from the cedar to the hyssop; but this hyssop is rather the herb grace, which never grew in garden but in that of Paradise, and which none can fetch thence unless God himself deliver it. The truth is, this hyssop was sometimes a cedar; the highest of all trees became the lowest of all shrubs, only to be made this hyssop for us: for Christ indeed is the true hyssop, and his blood the juice of hyssop that only can purge away my sins.—Sir Richard Baker.

Verse 7.—“Purge me with hyssop.” תְּחַטְּאֵנִי. Properly, expiate my sin with hyssop. The Psalmist alludes to the purification from the leprosy (Levit. xiv. 52), or from the touch of a dead body (Num. xix. 19), both of which were to be done by the sprinkling of water and other things with hyssop.—Samuel Chandler.

Verse 7.—“Hyssop.” The lasaf or asaf, the caper plant, the bright green creeper which climbs out of the fissures of the rocks in the Sinaitic valleys, has been identified on grounds of great probability with the “hyssop” or ezob of Scripture; and thus explains whence came the green branches used, even in the desert, for sprinkling the water over the tents of the Israelites.—Arthur Penrhyn Stanley, in “Sinai and Palestine.” 1864.

Verse 7.—“Hyssop.” Between twenty and thirty different plants have been proposed, but no one of them comes so near the above requirements as the caper plant (Capparis spinosa). It grows “out of the wall;” its stalks supply both bunch and rod admirably fitted for the ends indicated; and it has ever been esteemed in the East as possessing cleansing properties.—John Duns, D.D., in “Biblical Natural Science.”

Verse 7.—“Hyssop.” What a pity that Solomon’s botany is lost, in which he spoke of trees, from the cedar that is in Lebanon to the hyssop that springeth out of the wall! The cedar we know, but what is the “hyssop” of the royal botanist? Mr. B——, French consul of this city [Sidon], and an enthusiastic botanist, exhibited to me two varieties of hyssop; one, called zatar by the Arabs, having the fragrance of thyme, with a hot pungent taste, and long, slender stems. A bunch of these would answer very well for sprinkling the paschal and sacrificial blood on the lintel and posts of the doors, and over the persons and houses cleansed from the leprosy. Mr. B——, however, thinks that a very small green plant, like a moss which covers old walls in damp places, is the “hyssop” of Solomon. This I doubt. The other kind also springs out of walls, those of the gardens especially, and was much more likely to attract the attention of the royal student.—W. M. Thomson, D.D., in “The Land and the Book.”

Verse 7.—The paraphrase of this verse in the Chaldee is: “Thou wilt sprinkle me like the priest, which sprinkleth the unclean with the purifying waters, with hyssop, with the ashes of an heifer, and I shall be clean.”—John Morison.

Verse 7.—“I shall be whiter than snow.” But how is this possible? All the dyers upon earth cannot dye a red into white; and how, then, is it possible that my sins which are as red as scarlet should ever be made as white as snow? Indeed such retrogradation is no work of human art; it must be only his doing who brought the sun ten degrees back in the dial of Ahaz: for God hath a nitre of grace that can bring not only the redness of scarlet sins, but even the blackness of deadly sins, into its native purity and whiteness again. But say it be possible, yet what need is there of so great a whiteness, as to be “whiter than snow”? seeing snow is not as paries dealbatus, a painted wall, white without and foul within; but it is white, intus et in cute, within and without, throughout and all over; and what eye so curious but such a whiteness may content? Yet such a whiteness will not serve, for I may be as white as snow and yet a leper still; as it is said of Gehazi that “he went from Elisha a leper as white as snow;” it must be therefore whiter than snow. And such a whiteness it is that God’s washing works upon us, makes within us; for no snow is so white in the eyes of men as a soul cleansed from sin is in the sight of God. And yet, a whiter whiteness than this too; for being purged from sin we shall, induere stolam album, put on the white robe; and this is a whiteness as much whiter than snow as angelical whiteness is more than elemental.—Sir Richard Baker.

Verse 7.—In the Hebrew language there are two words to express the different kinds of washing, and they are always used with the strictest propriety; the one, to signify that kind of washing which pervades the substance of the thing washed, and cleanses it thoroughly; and the other to express that kind of washing which only cleanses the surface of a substance which the water cannot penetrate. The former is applied to the washing of clothes; the latter is used for washing some part of the body. By a beautiful and strong metaphor, David uses the former word in this and the second verse: “Wash me throughly from mine iniquity and cleanse me from my sin;” “Wash me, and I shall be whiter than snow.” So in Jer. iv. 14, the same word is applied to the heart.—Richard Mant.

Verse 8.—“Make me to hear joy and gladness.” This is the exceeding great love of the Lord toward his children, that he hath not only provided a sure salvation for them through the remission of their sins in Christ Jesus, but also seals up in their heart the testimony thereof by his Holy Spirit of adoption, and that for their present consolation, lest they should be swallowed up of heaviness through continual temptations. Though he speak not to all his children as he did to Daniel, by an angel, “O man, greatly beloved of God,” nor as he did to the blessed Virgin Mary, “Hail, Mary, freely beloved,” yet doth he witness the same to the hearts of his children by an inward testimony: when they hear it they are alive; when they want it they are but dead; their souls refuse all other comfort whatsoever.—William Cowper.

Verse 8.—“Make me to hear joy and gladness.” As a Christian is the most sorrowful man in the world, so there is none more glad than he. For the cause of his joy is greatest. In respect his misery was greatest, his delivery greatest, therefore his joy greatest. From hell and death is he freed, to life in heaven is he brought.... The person from whom he seeketh this joy is God: “Make me to hear,” saith he; whereby he would teach us that this joy cometh only from God; it is he who is the fountain of joy and all pleasure, for “all good things come from above.” Natural joys proceed from a natural and fleshly fountain; spiritual joys spring only from God: so he who seeketh those joys beneath seeketh hot water under cold ice.—Archibald Symson.

Verse 8.—“Make me to hear joy and gladness.” Another reference to the expiation of the leper, whose ear was to be touched with the blood of the trespass-offering and the oil, as well as thumb and toe, to show that his faculties were now prepared for the service of God; so David prays that his ears may be sanctified to the hearing of joy and gladness; this an unsanctified heart can never receive.—W. Wilson.

Verse 8.—“The bones which thou hast broken.” God, in favour to his children, doth afflict them for sin; and the very phrase of breaking his bones, though it express extremity of misery and pain, yet it hath hope in it, for broken bones by a cunning hand may be set again and return to their former use and strength; so that a conscience distressed for sins is not out of hope; yet upon that hope no wise man will adventure upon sin, saying, though I am wounded, yet I may be healed again; though I am broken, I may be repaired; for let him consider—1. Who breaks his bones—Thou; he that made us our bones and put them in their several places, and tied them together with ligaments, and covered them with flesh; he that keepeth all our bones from breaking; it must be a great matter that must move him to break the bones of any of us. The God of all consolation, that comforteth us in all our distresses, when he cometh to distress us, this makes affliction weigh heavy.... 2. The pain of the affliction exprest so feelingly in the breaking of bones, which, as is said, is the anguish of the soul for sin, and fear of the consuming fire of God’s wrath, and the tempest, as Job calls it, of anger. 3. The pain of setting these bones again: for, though bones dislocated may be put in joint, and though bones broken may be set again, yet this is not done without pain and great extremity to the patient.

Repentance setteth all our broken, pained bones; it recovereth the soul from the anguish thereof; but he that once feeleth the smart of a true repentance, will say, the pleasures of sin, which are but for a season, are as hard a bargain as ever he made, and as dear bought; they cost tears, which are sanguis vulnerati cordis, the blood of a wounded heart; they cost sighs and groans which cannot be expressed; they cost watching, fasting, taming of the body to bring it in subjection, even to the crucifying of the flesh with the lusts thereof. Therefore, let no man adventure his bones in hope of setting them again.—Samuel Page.

Verse 8.—“That the bones which thou hast broken may rejoice.” The displeasure which God expressed against the sins he had been guilty of, and the deep sense he had of the aggravated nature of them, filled him with those pains and agonies of mind, as that he compares them to that exquisite torture he must have felt had all his bones been crushed, for the original word דִּכִּיתָ, signifies more than broken, namely, being entirely mashed; and he compares the joy that God’s declaring himself fully reconciled to him would produce in his mind, to that inconceivable pleasure, which would arise from the instantaneous restoring and healing those bones, after they had been thus broken and crushed to pieces.—Samuel Chandler.

Verse 9.—“Hide thy face from my sins.” The verb סִתֵּר properly signifies to veil, or hide with a veil.—Samuel Chandler.

Verse 9.—“Hide thy face from my sins.” He said in the third verse, that his sin was always in his sight; and now he prays that God would put it out of his sight. This is a very good order. If we hold our sins in our eyes to pursue them, God will cast them behind his back to pardon them: if we remember them and repent, he will forget them and forgive: otherwise, peccatum unde homo non avertit, advertit Deus: et si advertit, animadvertit—the sin from which man turns not, God looks to it; and if he look to it, sure he will punish it.—William Cowper.

Verse 9.—“All mine iniquities.” See how one sin calleth to mind many thousands, which though they lie asleep a long time, like a sleeping debt, yet we know not how soon they may be reckoned for. Make sure of a general pardon, and take heed of adding new sins to the old.—John Trapp.

Verse 10.—“Create in me a clean heart, O God.” O thou that createdst the first heaven and the first earth of nothing! O thou that createst the new heaven and the new earth (wherein dwells righteousness), when sin had made the creature worse than nothing! O thou that createst the new creature, the new man, fit to be an inhabitant of the new world, of the new Jerusalem! O thou that hast said, “Behold, I make all things new:” create thou in me, even in me, “a clean heart; and renew a right spirit within me.”—Matthew Lawrence.

Verse 10.—“Create in me a clean heart, O God,” etc. David prayeth the Lord to create in him a new heart, not to correct his old heart, but to create him a new heart; showing that his heart was like an old garment, so rotten and tattered that he could make no good of it by patching or piecing, but even must cut it off, and take a new. Therefore Paul saith, “Cast off the old man;” not pick him and wash him till he be clean, but cast him off and begin anew, as David did. Will ye know what this renewing is? It is the repairing of the image of God, until we be like Adam when he dwelt in Paradise. As there is a whole old man, so there must be a whole new man. The old man must change with the new man, wisdom for wisdom, love for love, fear for fear; his worldly wisdom for heavenly wisdom, his carnal love for spiritual love, his servile fear for Christian fear, his idle thoughts for holy thoughts, his vain words for wholesome words, his fleshly works for sanctified works.—Henry Smith.

Verse 10.—“Create in me a clean heart.” Creating, to speak properly, is to make of nought, and is here used improperly. The prophet speaketh according to his own feeling and present judgment of himself, as though he had lost all, and had no goodness in himself. No doubt the prophet’s heart was in part clean, though not so much as he desired. These things thus opened, here cometh a question first to be answered. Quest. Whether David could have lost the cleanness of heart, having once had it? Ans. No. The gifts and calling of God, that is (as I take it), the gifts of effectual calling, are such as God never repenteth of or taketh away. Faith, hope, and charity are abiding gifts, as sure as the election of God, which is unchangeable. Indeed, the children of God, if we only considered them in themselves with their enemies, might fall away, but being founded upon the unchangeable nature of God, and immutability of his counsel, they cannot, the gates of hell shall not prevail against them, the elect cannot be deceived or plucked out of Christ’s hands. Nay, certain it is that David did not actually leave his former cleanness. For sure it is, his heart smiting him (as here it did), so doing before in less matters, it was not wholly void of cleanness. And again, it could not pray for cleanness if it were not somewhat clean. This is most sure, that by grievous sins much filthiness cometh to the soul, as by a boisterous wind a tree may lose his leaves and some branches, so as that the party sinning may be brought into as great passions almost as if he had lost all, but the desire of grace is an infallible certainty of some grace of that kind. The prophet therefore desireth not a clean heart because he had it not in any sort, but because he could not so well perceive it in himself, and take such comfort in it as he had done before, and for that he desired it a great deal more than now he had it. So learned, so rich men, think themselves not learned, not rich, in respect of that which they do desire, and when the sun is up, the moon seemeth to have no light.—George Estey, in “Certaine Godly and Learned Expositions,” 1603.

Verse 10.—“Create in me a clean heart, O God,” etc. This “creation” is from nothing. David uses the same word of our creation which Moses uses of “the creation of the heaven and the earth.” Our creation “in Jesus Christ” is no mere strengthening of our powers, no mere aiding of our natural weakness by the might of the grace of God, it is not a mere amendment, improvement of our moral habits; it is a creation out of nothing, of that which we had not before. There was nothing in us whereof to make it. We were decayed, corrupt, dead in trespasses and sins. What is dead becometh not alive, except by the infusion of what it had not. What is corrupt receiveth not soundness, save by passing away itself and being replaced by a new production. “The old man” passeth not into the new man, but is “put off.” It is not the basis of the new life, but a hindrance to it. It must be “put off” and the new man “put on,” “created in Christ Jesus.”—E. B. Pusey, D.D., 1853.

Verse 10 (first clause).—He used the word create (Heb. bara), a word only used of the work of God, and showing that the change in him could be wrought only by God.—Christopher Wordsworth.

Verse 10.—“A clean heart.” The priest was required to make a strict examination of the skin of the leper before he could pronounce him clean; David prays God to make his heart clean.—W. Wilson.

Verse 10.—“A right spirit.” A steadfast spirit, i.e., a mind steady in following the path of duty.—French and Skinner.

Verses 10-12.—Who was to do this work? Not himself; God alone. Therefore, he prays: “O God, create—O Lord, renew; uphold by thy Spirit.”—Adam Clarke.

Verse 11.—“Cast me not away from thy presence.” David lamented before that sin had slain him, and made him like a dead man, wanting a heart or quickening spirit; and now he fears lest, as the dead are abhorred by the living, so the Lord should cast him as a dead and abominable thing out of his presence. Whereof we learn this is one of the just punishments of sin; it procures the casting out of a man from the face of God; and it may let us see how dear bought are the pleasures of sin when a man to enjoy the face of the creature deprives himself of the comfortable face of the Creator; as David here, for the carnal love of the face of Bathsheba, puts himself in danger to be cast out for ever from the presence of the Lord his God. If a man could remember this in all Satan’s temptations, what it is that the deceiver offers, and what it is again that he seeks, he would be loth to buy the perishing pleasures of sin upon such a price as Satan selleth them, but would answer him as the apostle did Simon Magus. “Thy money, with thyself, go into perdition;” thy gain, thy glory, thy pleasure, and whatever thou wouldst give me to offend the Lord my God, go with thyself into perdition, for what canst thou offer unto me comparable to that which thou wouldst steal from me?

But how is it that he prays, “Cast me not out from thy presence”? May a man be cast any way from it? Saith he not himself, “What way can I flee from thy presence?” This is soon answered by distinguishing his twofold presence—one in mercy, wherewith he refresheth and comforteth his own, and this without intermission they enjoy who are in heaven; another, in wrath, whereby he terrifies and torments without intermission the damned in hell. As to them who are upon earth, certain it is he is displeased with many, who, because they see not his angry face, regard it not, borne out with temporal recreations of the creature, which will fail them; and there are many, again, to whom he looks as a loving Father in Christ, and yet they see not his merciful face by reason of many interjected veils; but to them who once have felt the sweetness of his favourable face it is death to want it.—William Cowper.

Verse 11.—“Cast me not away from thy presence.” Like the leper who is banished from society till cleansed, or as Saul was rejected from being king, because he obeyed not the word of the Lord. 1 Sam. xv. 23. David could not but feel that his transgressions would have deserved a similar rejection.—W. Wilson.

Verse 11.—“Cast me not away.” Lord, though I, alas! have cast thee from me, yet cast me not away: hide not thy face from me, although I so often have refused to look at thee; leave me not without help, to perish in my sins, though I have aforetime left thee.—Fra Thomé de Jesu.

Verse 11.—“Take not thy Holy Spirit from me.” The words of this verse imply that the Spirit had not altogether been taken away from him, however much his gifts had been temporarily obscured.... Upon one point he had fallen into a deadly lethargy, but he was not “given over to a reprobate mind;” and it is scarcely conceivable that the rebuke of Nathan the prophet should have operated so easily and so suddenly in arousing him had there been no latent spark of godliness still remaining.... The truth on which we are now insisting is an important one, as many learned men have been inconsiderately drawn into the opinion that the elect, by falling into mortal sin, may lose the Spirit altogether, and be alienated from God. The contrary is clearly declared by Peter, who tells us that the word by which we are born again is an incorruptible seed (1 Peter i. 23); and John is equally explicit in informing us that the elect are preserved from falling away altogether. 1 John iii. 9. However much they may appear for a time to have been cast off by God, it is afterwards seen that grace must have been alive in their breast even during that interval when it seemed to be extinct. Nor is there any force in the objection that David speaks as if he feared that he might be deprived of the Spirit. It is natural that the saints, when they have fallen into sin, and have thus done what they could to expel the grace of God, should feel an anxiety upon this point; but it is their duty to hold fast the truth, that grace is the incorruptible seed of God, which never can perish in any heart where it has been deposited. This is the spirit displayed by David. Reflecting upon his offence, he is agitated with fears, and yet rests in the persuasion that, being a child of God, he would not be deprived of what, indeed, he had justly forfeited.—John Calvin.

Verse 12.—“Restore.” It is no small comfort to a man that hath lost his receipt for a debt paid when he remembers that the man he deals with is a good and just man, though his discharge is not presently to be found. That God whom thou hast to deal with is very gracious; what thou hast lost he is ready to restore (the evidence of thy grace I mean). David begged this, and obtained it. Yea, saith faith, if it were true what thou fearest, that thy grace was never true, there is mercy enough in God’s heart to pardon all thy former hypocrisy if thou comest in the sincerity of thy heart; and so faith persuades the soul by an act of adventure to cast itself upon God in Christ. Wilt not thou, saith faith, expect to find as much mercy at God’s hands as thou canst look for at a man’s? It is not beyond the line of created mercy to forgive many unkindnesses, much falseness and unfaithfulness, upon an humble, sincere acknowledgment of the same. The world is not so bad but it abounds with parents who can do thus much for their children, and masters for their servants; and is that hard for God to do which is so easy in his creature? Thus faith vindicates God’s name. And so long as we have not lost sight of God’s merciful heart, our head will be kept above water, though we want the evidence of our own grace.—William Gurnall.

Verse 12.—“Restore unto me the joy of thy salvation,” etc. How can God restore that which he took not away? For, can I charge God with the taking away the joy of his salvation from me? O gracious God, I charge not thee with taking it, but myself with losing it; and such is the miserable condition of us poor wretches, that if thou shouldst restore no more to us than what thou takest from us, we should quickly be at a fault in our estates, and our ruin would be as sudden as inevitable. But why am I so earnest for restoring? for what good will restoring do me? and how shall I more keep it being restored, than I kept it before being enjoyed? and if I so enjoy it, as still to fear to lose it, what joy can there be in such enjoying? O therefore, not restore it only, but “establish me with thy free spirit;” that as by thy restoring I may enjoy it entirely, so by thy establishing I may enjoy it securely.—Sir Richard Baker.

Verse 12.—“Uphold me.” I am tempted to think that I am now an established Christian, that I have overcome this or that lust so long that I have got into the habit of the opposite grace, so that there is no fear; I may venture very near the temptation, nearer than other men. This is a lie of Satan. I might as well speak of gunpowder getting by habit a power of resisting fire, so as not to catch the spark. As long as powder is wet it resists the spark, but when it becomes dry it is ready to explode at the first touch. As long as the Spirit dwells in my heart, he deadens me to sin, so that if lawfully called through temptation I may reckon upon God carrying me through. But when the Spirit leaves me, I am like dry gunpowder. Oh, for a sense of this!—Robert Murray M’Cheyne.

Verse 12.—“Uphold me with thy free spirit.” A loving mother chooses a fitting place, and a fitting time, to let her little child fall; it is learning to walk, it is getting over confident, it may come to a dangerous place, and if possessed of all this confidence, may fall and destroy itself. So she permits it to fall at such a place, and in such a way as that it may be hurt, wholesomely hurt, but not dangerously so. It has now lost its confidence, and clings all the more fondly and trustingly to the strong hand that is able to hold up all its goings. So this David, this little child of the great God, has fallen; it is a sore fall, all his bones are broken, but it has been a precious and a profitable lesson to him; he has no confidence any longer in himself, his trust is not now in an arm of flesh. “Uphold me with thy free spirit.”—Thomas Alexander.

Verse 12 (last clause).—“Let a free spirit sustain me;” that is, let me not be enslaved, as I have been, by my sinful passions.—Henry Dimock, M.A., 1791.