NOTES ON THE INTERNATIONAL LESSON.
By W. N. Glenn
THE title to this psalm represents it as the confession and prayer of David after being reproved for his crimes in connection with the murder of Uriah, and his conviction of sin. The whole tenor of the psalm is characteristic of David, and there is no dispute regarding the authenticity as far as verse 17. But it is claimed by several critics that verses 18 and 19 must have been added during the captivity in Babylon, as that prayer was not appropriate in David's time. But David was a prophet, and his prophetic reference to a future condition of the city need not cast a doubt upon the authorship of this remarkable and exemplary expression of penitence and faith in God. It is a peculiarity of the Bible that its Author does not hide the faults of even those whom he most highly esteems. David, when chosen to be king, was said to be a man after God's own heart, yet no effort is made to cover up his sins in the record that the Spirit indites concerning the faithful servants of the Lord. But after being fully exposed to all posterity, he is given all credit for his humble confession and penitence. Infidels are wont to make much ado over David's sin against Uriah, but they overlook the fact that God severely rebuked the crime, and punished his erring servant, who himself openly confessed before all men that he had sinned grievously. No one can consistently accuse God of compromising with evil, although he has so loved the world that he gave his Son to die that sinful man might have pardon. Those who do accuse the Creator of complicity in crime only presume upon his goodness, and abuse his long-suffering mercy. DAVID, in this psalm, recognizes the fact that confession goes before forgiveness. After a fervent423petition for pardon, verses 1 and 2, he thus bases his plea: "For I acknowledge my transgressions, and my sin is ever before me." God is very anxious to forgive his disobedient creatures, but it would do them no good to forgive them, and be no guarantee of future uprightness on their part, unless they should realize that their course had been wrong, and manifest an intention to live better lives. Hence the requirement of a full confession as a prelude to pardon. See Lev. 16:21; 26:40-42; Ps. 32:5; 1 John 1:9, etc. "AGAINST thee, thee only, have I sinned," &c. Verse 4. Ordinarily it might be supposed that the offense was specially against Uriah; but David was so impressed with the importance of God's commandments that the enormity of his sin seemed to be against God. What was there in the acts for which he had been reproved, and for which he shows such profound penitence, that constituted sin against God? Evidently it was the violation of the moral law. Two of the commandments of God had been flagrantly disregarded; hence the sin was primarily against God, who would be justified in judging the criminal. Suppose, as many claim, these commandments to be abolished, then we could not say that such acts as those committed by David were sinful against Jehovah, and there would be no need of confessing them or asking pardon for their commission. What kind of Government would such a state of things produce? Sodom unrestricted would be the ideal kingdom of God resulting from a practice of the antinomian theory. IN verses 5 and 6 we have a forcible contrast between man in his natural state and as God would have him to be. "Behold, I was shapen in iniquity." Such a crime as the murder of Uriah could not have been committed by one whose heart had not been much hardened. It was a premeditated deed; the king had all night to think about it and devise the plan. Hence he realizes that such a corrupt condition was the result of impurity of heart from his very birth. But "thou [God] desirest truth in the inward parts." God would have the heart made clean, that he may write his law there. David seems to comprehend this, in Ps. 40:8: "I delight to do thy will, O God; yea, thy law is within my heart." Though this is prophetic of Christ, as we learn in Heb. 10, there can be no doubt that the writer describes his own feelings in regard to the law of God. The Lord desires the circumcision of the heart, and not merely that which is outward. See Rom. 2:25-29. This is also comprehended in the prayer under consideration in this lesson. Verse 10: "Create in me a clean heart, O God, and renew a right spirit within me." "PURGE me with hyssop, and I shall be clean." Verse 7. The hyssop was a plant much used in the Jewish purifications, especially in the purification of leprous persons and their houses (Lev. 14), and we understand by the expression here that the penitent psalmist desired a complete work in his heart. He no doubt realized as never before, his carnal condition, and the necessity for a thorough cleansing. "Wash me, and I shall be whiter than snow." See also the gracious promise of the Lord to the obedient, recorded in Isa. 1:16-20. "RESTORE unto me the joy of thy salvation," &c. Verse 12. This verse, as also verse 8, shows that there is joy in reconciliation with God, rather than in a sinful state under his displeasure. David had experienced the "pleasures of sin" to the fullest extent, and he knew how vain and unsatisfactory are such falsely-called enjoyments in comparison with the delights to be found in the favor of Heaven. And he who would seek real enjoyment, even in this life, would do well to follow the example of David, confessing his sins and bringing before God the "sacrifice of righteousness"—a broken and a contrite heart—and thus secure joy and pleasures which the world can never give.