And I have been blameless before Him and kept myself from iniquity. Sermons
I. LET US SKETCH ITS CONTENTS AS HISTORICALLY REFERRING TO KING DAVID AND HIS CONQUESTS. 1. Here is a distinct reference to David as king. And while we should miss very much of the significance of the psalm, were we to omit the larger view to which we shall presently refer, yet, on the other hand, if we omit the strictly historical application, our use of the psalm will be strangely incomplete. As, without the historic setting, there would be no basis on which to set anything further, so, without the larger view, there would be no adequate superstructure set up upon that basis. Combine both, and the glory of the psalm stands forth as combining inspiration and revelation in the contents of this triumphant song (see ver. 50, where the remarkable, phrase occurs, "his king;" i.e. God's king). David was God's appointed king for Israel, and as such he tunes his harp for Jehovah's praise. 2. With David as king, God had made a covenant. This is implied in ver. 50, where the mercies already granted are referred to as pledged "for evermore." 3. David had been plunged into fierce conflict. (See vers. 4, 5.) The study of David's life will furnish us with a host of facts in this direction. 4. Conflict had driven him to earnest prayer. (Ver. 6.) Again and again had he passed through this experience (see Psalm 34:6; Psalm 138:3). The believer's most piercing cries are sent upward to God, when he is being pierced by the sharpest arrows of affliction. How is it that we so often need the pressure of sorrow to quicken us from languor in prayer. Sad, - that prayer should be forced out rather than drawn out] 5. Prayer had been followed by timely deliverance. This is set forth in poetry which is truly sublime (see vers. 7-16). 'The Divine deliverance was seen: (1) In girding the assailed one with strength (ver. 39). (2) In rescuing him from his pursuers (ver. 16). (3) In causing the foe to be prostrate under the conqueror's feet (ver. 40). (4) In bringing forth the conqueror to liberty and gladness (ver. 19). 6. Such deliverance led him to triumph in God. It may be asked, however, "Is not such joy in God rather of an inferior order, when it arises because God has done for us just what we wished? Perhaps so. But that is not a correct setting of the case before us. It is this: God had promised deliverance. David pleaded with God on the ground of the promise; and he found the great Promiser true. Hence the jubilation. When prayers that are presented on the basis of God's promise are abundantly answered, gratitude may well burst forth in holy song (see vers. 1, 2). What joy to a believer to read in the trials and reliefs of life a perpetual revelation of the loving-kindness of God! 7. The mercies of the past assure him of help in the future. (Ver. 50.) For evermore." Even so. So often has prayer been turned to praise, so often have we cast our burden at God's feet, and borne a song away, that we cannot doubt him now. Rather will we sing, "Because thou hast been my help, therefore in the shadow of thy wings will I rejoice." God has helped us, and will "for evermore." II. LET US NOTE ITS CONTENTS TYPICALLY, AS FULFILLED AND FULFILLING IN ONE WHO IS OF DAVID'S SEED, YET IS DAVID'S LORD. Although it is easy to explain the greater part of the phrases of this psalm by incidents in David's personal career, there are some which seem to tower above his or any man's experience, and which can be adequately interpreted only as the psalm is regarded as having not only historical meaning, but also typical and predictive significance. How this manifests itself will appear, we trust, from the present outlines. 1. The kingship of David was not only personal, but also typical and prophetic. That such was the case may be gathered from the last verse of this psalm, and also from a study of the following passages: 2 Samuel 7:12-16; 2 Samuel 23:2-5; Psalm 16:8-10; Psalm 89:20-37; Psalm 132:11-18; Psalm 110.; Matthew 22:41-45; Acts 2:25-36; Acts 13:32-37. That gracious redemptive work, which began with the calling out of Abraham (Isaiah 51:2, Hebrew), was being carried forward through David with a view to its fulfilment in the Lord Jesus Christ, who is seated on David's throne. And the glory of King David is infinitely surpassed in David's Lord; while the promises made to David and his seed are made over to all who are in blessed covenant relation to God through the Lord Jesus Christ (Isaiah 4:3). 2. The Lord Jesus and his saints are gone forth to war. (Ver. 34.) In a high and holy sense, as the kingship of David was typical, so also were his wars. One of the early visions of the seer of Patmos indicated this. He sees One who speaks of himself as the Root and Offspring of David (Revelation 22:16) going forth conquering and to conquer (Revelation 6:2); and, indeed, the entire Book of the Apocalypse might be called the 'Book of the Wars of the Lord.' 3. The issue of the great conflict is already foreseen. The "for evermore" with which the psalm closes spans the whole of the present dispensation, and reaches forward to the time when Jesus shall have "all enemies beneath his feet." This is beyond doubt. The everlasting covenant is "ordered in all things and sure." 4. Ere this final victory, there will intervene many a struggle and many a rescue. While David's Lord is on high, controlling the conflict, and administering all, the saints are in the midst of the struggle. As individuals they are called to "wrestle against the world-rulers of darkness." Ministers of the gospel are to "endure hardness, as good soldiers of Jesus Christ." And the Church, as a whole, will have to undergo many a severe struggle. At times it may seem as if the cause were all but lost. But the great Commander will ensure his army all timely rescue as well as final triumph. 5. All the enemies of Christ will be put to shame. (Isaiah 60:12; Romans 16:20; Psalm 18:40-42; also vers. 13, 14, 45.) 6. The great King will receive the homage of the peoples, and be exalted above all. (Vers. 43, 44.) The expression in ver. 43, "the Head of the nations," can be fully accomplished only in Christ as our victorious Lord. "All nations shall serve him." 7. All who are now fighting on the King's side will share his victory. That which is the result for David is ensured also to "his seed" (ver. 50). As our Lord is not alone in the war, so he will not be alone when the war is over. His triumph will be that also of those who are his. 8. The result of all will be a new disclosure of God. (Vers. 1, 2, 30, 31, 46, 47.) Just as David's career was ever unfolding to him the faithfulness and love of God, so will the result of the Church's conflict reveal to believers how great, how vast, was the scheme of mercy for men's deliverance, and for the discomfiture of the powers of ill. The glory of God will stand out revealed in the day of final triumph, putting doubts and fears to fiight, as his love stands forth vindicated in the glorious result of all. And the oft-repeated Scripture phrase, "They shall know that I am the Lord," will be fulfilled with a glory and grandeur beyond our utmost stretch of thought. 9. All this is now God's noblest prophecy, and will be hereafter the theme of the saints noblest song. Psalm 18, may well be regarded as finding its exposition, its supplement, in Revelation 5. In the psalm we have God's providences forecast; in the Apocalypse we have God's providences reviewed. In the former David's conquests are recited; in the latter the conquests of the Root of David. In the former we have the song of the victorious David; in the latter the new song of the victorious Seed of David. And by as much as David's Lord is greater than David, by so much will the new song of the redeemed transcend the noblest flights of Hebrew praise. - C.
I was also upright before Him, and kept myself from mine iniquity. Things that David here takes notice of.1. The greatness of the danger he was in. 2. The glory of his deliverance, regarded as an answer to prayer. 3. The fruit of it. The love of God is enlarged and inflamed. His confidence in God is enlarged. He is by this quickened and encouraged unto prayer. 4. The grounds of all these mercies. God's free grace. In the person to whom the mercy is bestowed; for as God stands in a peculiar covenant relation to His people, so He hath a peculiar providence over them. God is with His people at all times, but He is nearest to them in the worst times. David shows wherein his sincerity doth appear. "I have not departed from God wickedly." "All His judgments were before me." "I was also upright before Him, and I kept me from mine iniquity." A sincere heart hath the most serious resolutions, the most unfeigned detestations, and therefore the greatest and the most diligent watchings against his own iniquity, that sin to which his nature is most prone, and wherein he is most apt to be ensnared. In the text are two things. I. DAVID'S PROFESSION OF HIS SINCERITY. There is a two-fold perfection. A legal perfection, which is a perfect conformity in nature and in life to the law of God. This was not the perfection that David here spoke of, for his failings were known and confessed by himself. There is an evangelical perfection, according to the tenor of the second covenant, and this is two fold: a perfection of justification, and a perfection of sanctification. There is a walking with God, before God, and after God; that is, in reference to the precepts of God, the providences of God, and the pattern and example of God; and these three expressions set forth a choice perfection. A godly man may have his heart upright and perfect, even in the imperfection of his ways. A man that is sincere is in God's account a perfect man; sincerity is the truth of all grace, the highest pitch that is to be attained here. Sincerity of heart gives a man boldness, even ill the presence of God, notwithstanding many failings. II. THE TESTIFICATION OF IT. How did he prove this perfection? "I have kept myself from mine iniquity." He refers to some proper and peculiar evil and way of sinning that Was his "special darling"; a beloved sin. His care was to keep himself from it. A man cannot keep himself: the Lord is his keeper. But the Lord will have us cooperate with Him. When we perform anything, by His grace we do it. So we are said to "cleanse ourselves." The doctrine is this — even the best and dearest of God's people have some sins that they are more prone to than others, which may be called their own iniquity. What is a man's own iniquity? In every man by nature sin doth reign, and a man is in just judgment given up unto the power of it. The reign of sin is double, virtual, due to original sin; and actual, due to bias of will. Actual sin is that way of sin and death that a man chooseth to himself, he having looked abroad upon all the contentments of the world, his own corrupt inclination doth choose unto himself to follow with greatest sweetness, and contentment, and delight, as that wherein the happiness of his life consists. What is it for a man to keep himself from his iniquity? 1. He takes care to keep the evil of that sin always in his eye, and to keep himself low in this consideration, that he hath been guilty of it in times past. 2. There is no sin that the heart of man is more perfectly against. The godly man hates that sin most, and breaks out against it with the greatest detestation, by which God hath been most dishonoured, and whereby his conscience hath been most enslaved in times past. 3. He is in this, above all other sins, most jealous of his heart; he fears it in respect of every occasion, and opportunity, and temptation. 4. This sin he prays most against. 5. He turns the edge of the threatening against this sin. 6. He endeavours to grow up in the contrary grace, and strengthens it by all means. How doth this prove a sincere heart? It shows a man to be truly affected by God's dishonour. It shows the truth of a man's self-denial, and his hatred against sin. It shows forth the sincerity of a man's love for God. How may a man know what his "darling sin" is? It is that where a man's treasure is. It is what is most sweet to him; what he favours most, and hides most. This sin makes all a man's lusts serviceable to it. It is the sin that most interrupts thee in holy duties. (William Strong.) I kept myself from mine iniquity. I. A PERSONAL DANGER. "Mine iniquity." This is a dreadful possession to have in the house: a man had better have a cage of cobras than have an iniquity, yet we have each of us to deal at home with some special form of sin. Each man has his own way of sinning. It may take its speciality from our natural constitution. He who judges all men alike does them an injustice. Our tendency is to decry the particular form of sin that we find in others. It may be engendered by education. How impressible we are in childhood! Certain forms of iniquity grow out of our particular condition. Each period of life has its own special snare. It is so with the condition of our life as to our outward circumstances. The rich man has his temptations, and the poor has his. Iniquities come through both prosperity and adversity. Iniquities surround us all in daily life. Your iniquity is likely to be that iniquity which thou hast oftenest fallen into in thy previous life. And that which you do not like to hear condemned is, very probably, your iniquity.II. A SPECIAL GUARD. "I kept myself from mine iniquity." 1. You must find out what it is. You must get a clear idea of your own iniquity. Endeavour to get a due sense of its foulness and guilt in the sight of God. Ask the Lord to make thee hate most that sin to which thou art most inclined. 2. Be resolved in the power of the Holy Spirit that this particular sin shall be overcome. There is nothing like hanging it up by the neck, — that very sin, I mean. The true path of safety is to pray and believe against all sin. We conquer sin by faith in Christ. III. A HAPPY RESULT. If we do keep from sin, what a blessing it will be to us. It will be a triumph of grace. It will be our best testimony to others. And what a sweet peace this will give to the conscience. ( C. H. Spurgeon.) I. THERE IS SOME PARTICULAR SIN WHICH EACH ONE MAY CALL HIS OWN INIQUITY. What it is in each case is certainly known to God. And every man may know it himself, by communing with his own heart, and considering his ways; by laying his life to the rule of his conscience, and measuring his conscience by the rule of God's law. That there is greater proclivity in every, one to some peculiar sins is sufficiently evident from every man's private conscience. 1. We are more inclinable to some sins than to others, through our natural tempers and complexions. The corruptible body presseth down the soul. And such is the predominancy of some elements and humours, to which the naturalist ascribes the diversity of constitutions, that from thence also the moralist derives the different tempers of men's minds and inclinations, Thus the sanguine incline most to lust and wantonness, incontinence and intemperance; the choleric to anger and passion, pride and contention; the melancholic to envy, discontent, distrust, and despair; the phlegmatic to covetousness and idleness, and lukewarmness in religion. So that, according to the different constitutions of men's bodies, there arise different inclinations in their souls and minds; and as it is the proper business of reason to find out and restrain, so it is the great work of grace and religion to subdue and mortify the predominant passion. II. AT SOME CERTAIN PERIODS OF OUR LIVES WE ARE MORE INCLINABLE TO SOME SINS THAN OTHERS. Every age of human life has some peculiar darling that commonly bears the sway. In age, men are prone to such things as most conduce to their temporal advantage; they hoard up riches. In youth, men are prone to such things as most gratify their sensual appetites. III. WE ARE MORE INCLINABLE TO SOME SINS THAN OTHERS, BY REASON OF OUR EDUCATION OR OUR COMPANY. By these things men's minds and manners are as much, if not more, fashioned than by nature itself. IV. WE ARE PRONE TO SOME SINS THROUGH THE SEVERAL STATES AND CONDITIONS OF LIFE INTO WHICH PROVIDENCE BRINGS US. When we are healthy and strong we are apt to forget God. Sickness tempts us to be impatient towards Him. Prosperity makes men proud, and abundance insolent and wanton. Adversity tempts us to be envious and querulous, fraudulent and pilfering. There are more temptations to some sins than others, from the different professions or courses of life men take upon themselves. V. THERE ARE SOME PARTICULAR SINS TO WHICH MEN ARE LIABLE THROUGH RELIGION ITSELF. Many men's confidence of their own way is often attended with great censoriousness and uncharitableness towards all that differ from them. Observe that it is possible to keep ourselves from our own particular sins, as David did. This we may do by cherishing the grace that is freely given us of God, and remembering the vows we have so often made Him. What helps and directions are needful? 1. By constant and fervent prayer implore the Divine aid. 2. In vain may we expect God's help without our own diligent endeavours. 3. Take care to avoid such things and decline such occasions as are most likely to ensnare us. 4. Never think the evil of sin less than it is. 5. Be tender of violating your consciences. (Henry Dove, D. D.) Essex Remembrancer. I. EVERY MAN HAS ONE OR MORE PARTICULAR SINS TO WHICH HE, AS AN INDIVIDUAL, IS ESPECIALLY PRONE. The iniquity is emphatically his own. Varied and numerous, indeed, are the sins of the human heart, against which the Christian must guard; but every man has some particular sins which especially cleave to him (Hebrews 12:1), and David seems to allude to such. It would be well for us frequently to examine our own hearts for the express purpose of finding out our besetting sins.1. There is usually a constitutional propensity to the sin. 2. The circumstances in which the individual is placed may favour the indulgence of the sin. How ill would it have been for Joseph, had he been of profligate nature, that he was placed in the house of Potiphar. 3. And Satan is particularly busy in furnishing temptations to the commission of the darling sin. He knows too well the evil propensities of the human heart, and, like a skilful angler, varies his baits to suit the tastes of his victims. When he saw pride working in the heart of David he provoked him to number Israel. II. EVERY GOOD MAN, CONSCIOUS THAT HE IS PRONE TO SOME PARTICULAR SINS, WILL DIRECT HIS PRINCIPAL EFFORTS AGAINST THEM. He is anxious to keep himself from his own iniquity. His efforts proceed on enlightened principles. The good man does not presume on his own strength; he devoutly prays for the assistance of the Holy Spirit. At the same time, he is persuaded that vigorous efforts on his part are indispensable, in the order of means. True, no man, strictly speaking, can keep himself.. David could not, he knew he could not; but he means that he had so exerted himself that God had given him success. How to secure this for ourselves I urge — 1. The importance of acknowledging our individual sins when we come before God. Be not content with general confession. For sometimes, when the conscience prompts to minute confession, we restrain the impulse, through a secret misgiving that if cherished it would either prevent the gratification of our favourite lust, or at least augment our subsequent distress, by rendering us the more inexcusable in the indulgence of it. Guard against this delusion. Go and spread your ease, with all its aggravations, before God, and cry for help against the darling sin. 2. The Christian makes it his especial business to mortify the sin: he is not satisfied with merely weakening its power; he aims at its destruction. 3. He forms strong resolutions against the sin. All the powers of his mind are in exercise; he deliberates and resolves to oppose his iniquity. His vows are recorded not on tables of stone, but in the fleshy tables of the heart. Aware of his own weakness, this is his determination — I will go forth against the sin in the strength of the Lord of hosts. 4. He carefully shuns everything which may facilitate the indulgence of the sin. Is intemperance the favourite propensity? In vain do former jovial companions invite him to partake of the intoxicating cup. The Christian will not go in the way of evil men. When unavoidably in circumstances of danger he is doubly on his guard. We are, at times, thus unavoidably placed in such positions. 5. The first risings of the sin he quickly and stoutly opposes. Nothing is more important than this. It is the part of wisdom to commence the attack, before the enemy has time to concentrate his forces. The smallest aperture in the embankment of a mighty river should be stopped, or it will increase, and the waters deluge the surrounding country, in spite of all resistance. The single spark must be extinguished, or a general conflagration may ensue. 6. The Christian furnishes his mind with cogent arguments, especially Scriptural ones, against his particular sins. If the prince of heathen philosophers could subdue his passionate temper by considerations derived from reason only, how much more may be expected from us who have reason and revelation both. Let the Psalmist teach us, who said, "Thy word have I hid in my heart, that I might not sin against Thee." 7. He will carefully cherish the opposite graces. The timid child we stimulate to acts of bravery, convinced that as these acts increase his timidity Will decline. It is thus in the school of Christ; the more individual graces are cherished, the more their opposite vices will diminish. 8. He vigorously perseveres, till he has in a great measure gained his end. III. SUCCESS IN HIS EFFORTS THE GOOD MAN WILL EVER REGARD AS AN INVALUABLE BLESSING. He can scarcely find language sufficiently elevated to express his feelings. Oh, success in these efforts, what a blessing! 1. It is a signal victory: a powerful enemy is subdued. Would you estimate its power? How difficult victory was. How many have fallen ill such conflict. 2. No other victory can equal it. He that ruleth his spirit is better than he that taketh a city. 3. The results are glorious. For —(1) Other conflicts are rendered comparatively easy: The soldier who has stormed the strongly fortified castle has no difficulty in battering down the mud walls of a cottage; and the Christian who has subdued his reigning sin has a fair prospect of overcoming his other iniquities.(2) It affords the most decisive evidence of personal piety. How anxious the believer is to make his calling and election sure, and where is he to look for decisive evidence? But if he be successful in the subjection of reigning lusts, his conscience assures him this is the best evidence.(3) It enables the Christian to discharge the duties, and realise the privileges of religion, with greater spirit and delight.(4) It diffuses a sweet calm over the soul and imparts solid satisfaction. Suppose the reigning passion indulged, what evil consequences ensue. The gratification, too, is but momentary. Soon it biteth like a serpent and stingeth like an adder. How delightful the feelings of David when Abigail kept him from shedding the blood of Nabal.(5) It is particularly pleasing to God, and will be honoured, not only now but hereafter, with the emphatic marks of the Divine approbation. Oh, ye in whose hearts sin reigns without opposition, beware lest iniquity be your ruin. Take refuge in the Lord Jesus. Pray for the Spirit of God. Christians, if the subject has been exemplified in your happy practice, be humble, be grateful, and give God the praise. If it has reproved and grieved you, remember it is designed to stimulate and profit you. Rely upon the Spirit of God, and fear not to say, "I will keep myself from mine iniquity." (Essex Remembrancer.) People David, Psalmist, SaulPlaces JerusalemTopics Blameless, Guilt, Iniquity, Kept, Myself, Perfect, Sin, Single-hearted, UprightOutline 1. David praises God for his manifold and marvelous blessingsDictionary of Bible Themes Psalm 18:1-508609 prayer, as praise and thanksgiving Library August 2. "Thy Gentleness Hath Made Me Great" (Ps. xviii. 35). "Thy gentleness hath made me great" (Ps. xviii. 35). The blessed Comforter is gentle, tender, and full of patience and love. How gentle are God's dealings even with sinners! How patient His forbearance! How tender His discipline, with His own erring children! How He led Jacob, Joseph, Israel, David, Elijah, and all His ancient servants, until they could truly say, "Thy gentleness hath made me great." The heart in which the Holy Spirit dwells will always be characterized by gentleness, lowliness, … Rev. A. B. Simpson—Days of Heaven Upon Earth November the Eighteenth Exhilarant Spirits Conviction of Weakness. Division of Actual Grace He Explains and Refutes the Dogmas of Abaelard Respecting the Trinity. The King --Continued. Psalm 18:4. First Part. C. M. victory and Triumph Over Temporal Enemies. Where to Carry Troubles The victory of Unarmed Faith David's Hymn of victory Prayer Out of the Deep. The Ark among the Flags This State of Prayer not one of Idleness, but of Noble Action, Wrought by the Spirit of God, and in Dependence Upon Him --The Communication Of There are Some Things of this Sort Even of Our Saviour in the Gospel... Table of the Books of Holy Scripture According to Date. In the Present Crusade against the Bible and the Faith of Christian Men... Twenty-Third Lesson Bear Fruit, that the Father May Give what Ye Ask;' Saved by Grace; Third Sunday after Epiphany Concerning the Sacrament of Penance The King. Covenant Duties. The Theology of St. Hilary of Poitiers. How is Christ, as the Life, to be Applied by a Soul that Misseth God's Favour and Countenance. Links Psalm 18:23 NIVPsalm 18:23 NLT Psalm 18:23 ESV Psalm 18:23 NASB Psalm 18:23 KJV Psalm 18:23 Bible Apps Psalm 18:23 Parallel Psalm 18:23 Biblia Paralela Psalm 18:23 Chinese Bible Psalm 18:23 French Bible Psalm 18:23 German Bible Psalm 18:23 Commentaries Bible Hub |
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