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2. In whose spirit there is no guile. In this clause the Psalmist distinguishes believers both from hypocrites and from senseless despisers of God, neither of whom care for this happiness, nor can they attain to the enjoyment of it. The wicked are, indeed, conscious to themselves of their guilt, but still they delight in their wickedness; harden themselves in their impudence, and laugh at threatenings; or, at least, they indulge themselves in deceitful flatteries, that they may not be constrained to come into the presence of God. Yea, though they are rendered unhappy by a sense of their misery, and harassed with secret torments, yet with perverse forgetfulness they stifle all fear of God. As for hypocrites, if their conscience as any time stings them, they soothe their pain with ineffectual remedies: so that if God at any time cite them to his tribunal, they place before them I know not what phantoms for their defense; and they are never without coverings whereby they may keep the light out of their hearts. Both these classes of men are hindered by inward guile from seeking their happiness in the fatherly love of God. Nay more, many of them rush frowardly into the presence of God, or puff themselves up with proud presumption, dreaming that they are happy, although God is against them. David, therefore, means that no man can taste what the forgiveness of sins is until his heart is first cleansed from guile. What he means, then, by this term, guile, may be understood from what I have said. Whoever examines not himself, as in the presence of God, but, on the contrary, shunning his judgment, either shrouds himself in darkness, or covers himself with leaves, deals deceitfully both with himself and with God. It is no wonder, therefore, that he who feels not his disease refuses the remedy. The two kinds of this guile which I have mentioned are to be particularly attended to. Few may be so hardened as not to be touched with the fear of God, and with some desire of his grace, and yet they are moved but coldly to seek forgiveness. Hence it comes to pass, that they do not yet perceive what an unspeakable happiness it is to possess God’s favor. Such was David’s case for a time, when a treacherous security stole upon him, darkened his mind, and prevented him from zealously applying himself to pursue after this happiness. Often do the saints labor under the same disease. If, therefore, we would enjoy the happiness which David here proposes to us, we must take the greatest heed lest Satan, filling our hearts with guile, deprive us of all sense of our wretchedness, in which every one who has recourse to subterfuges must necessarily pine away.

3. When I kept silence, my bones wasted away. Here David confirms, by his own experience, the doctrine which he had laid down; namely, that when humbled under the hand of God, he felt that nothing was so miserable as to be deprived of his favor: by which he intimates, that this truth cannot be rightly understood until God has tried us with a feeling of his anger. Nor does he speak of a mere ordinary trial, but declares that he was entirely subdued with the extremest rigour. And certainly, the sluggishness of our flesh, in this matter, is no less wonderful than its hardihood. If we are not drawn by forcible means, we will never hasten to seek reconciliation to God so earnestly as we ought. In fine, the inspired writer teaches us by his own example, that we never perceive how great a happiness it is to enjoy the favor of God, until we have thoroughly felt from grievous conflicts with inward temptations, how terrible the anger of God is. He adds, that whether he was silent, or whether he attempted to heighten his grief by his crying and roaring, ⁶⁶¹⁶⁶¹     The translation of this verse in our English Bible is, “When I kept silence, my bones waxed old through my roaring all the day long;” on which Street observes, “I must own I do not understand how a man can be said to keep silence who roars all the day long.” Accordingly, instead of When I kept silence, he reads, While I am lost in thought; observing that, the verb חרש, in the Hiphil conjugation, signifies to ponder, to consider, to be deep in thought.” But according to the translation and exposition of Calvin, there is no inconsistency between the first and the second clause of the verse. To avoid the apparent contradiction of being at once silent and yet roaring all the day long, Dr Boothroyd, instead of roaring, reads pangs. his bones waxed old; in other words, his whole strength withered away. From this it follows, that whithersoever the sinner may turn himself, or however he may be mentally affected, his malady is in no degree lightened, nor his welfare in any degree promoted, until he is restored to the favor of God. It often happens that those are tortured with the sharpest grief who gnaw the bit, and inwardly devour their sorrow, and keep it enclosed and shut up within, without discovering it, although afterwards they are seized as with sudden madness, and the force of their grief bursts forth with the greater impetus the longer it has been restrained. By the term silence, David means neither insensibility nor stupidity, but that feeling which lies between patience and obstinacy, and which is as much allied to the vice as to the virtue. For his bones were not consumed with age, but with the dreadful torments of his mind. His silence, however, was not the silence of hope or obedience, for it brought no alleviation of his misery.

4. For day and night thy hand was heavy upon me. In this verse he explains more fully whence such heavy grief arose; namely, because he felt the hand of God to be sore against him. The greatest of all afflictions is to be so heavily pressed with the hand of God, that the sinner feels he has to do with a Judge whose indignation and severity involve in them many deaths, besides eternal death. David, accordingly, complains that his moisture was dried up, not merely from simply meditating on his sore afflictions, but because he had discovered their cause and spring. The whole strength of men fails when God appears as a Judge and humbles and lays them prostrate by exhibiting the signs of his displeasure. Then is fulfilled the saying of Isaiah,

“The grass withereth, the flower fadeth, because the Spirit of the Lord bloweth upon it.” (Isaiah 40:7)

The Psalmist, moreover, tells us, that it was no common chastisement by which he had been taught truly to fear the divine wrath; for the hand of the Lord ceased not to be heavy upon him both day and night. From a child, indeed, he had been inspired with the fear of God, by the secret influence of the Holy Spirit, and had been taught in true religion and godliness by sound doctrine and instruction. And yet so insufficient was this instruction for his attainment of this wisdom, that he had to be taught again like a new beginner in the very midst of his course. Yea, although he had now been long accustomed to mourn over his sins, he was every day anew reduced to this exercise, which teaches us, how long it is ere men recover themselves when once they have fallen; and also how slow they are to obey until God, from time to time, redouble their stripes, and increase them from day to day. Should any one ask concerning David, whether he had become callous under the stripes which he well knew were inflicted on him by the hand of God, the context furnishes the answer; namely, that he was kept down and fettered by perplexing griefs, and distracted with lingering torments, until he was well subdued and made meek, which is the first sign of seeking a remedy. And this again teaches us, that it is not without cause that the chastisements by which God seems to deal cruelly with us are repeated, and his hand made heavy against us, until our fierce pride, which we know to be un-tameable, unless subdued with the heaviest stripes, is humbled.

5. I have acknowledged my sin unto thee. The prophet now describes the issue of his misery, in order to show to all the ready way of obtaining the happiness of which he makes mention. When his feeling of divine wrath sorely vexed and tormented him, his only relief was unfeignedly to condemn himself before God, and humbly to flee to him to crave his forgiveness. He does not say, however, that his sins merely came to his remembrance, for so also did the sins of Cain and Judas, although to no profit; because, when the consciences of the wicked are troubled with their sins, they cease not to torment themselves, and to fret against God: yea, although he forces them unwillingly to his bar, they still eagerly desire to hide themselves. But here there is described a very different method of acknowledging sin; namely, when the sinner willingly betakes himself to God, building his hope of salvation not on stubbornness or hypocrisy, but on supplication for pardon. This voluntary confession is always conjoined with faith; for otherwise the sinner will continually seek lurking-places where he may hide himself from God. David’s words clearly show that he came unfeignedly and cordially into the presence of God, that he might conceal nothing. When he tells us that he acknowledged his sin, and did not hide it, the latter clause is added, according to the Hebrew idiom, for the sake of amplification. There is no doubt, therefore, that David, when he appeared before God, poured out all his heart. Hypocrites, we know, that they may extenuate their evil doings, either disguise or misrepresent them; in short, they never make an honest confession of them, with an ingenuous and open mouth. But David denies that he was chargeable with this baseness. Without any dissimulation he made known to God whatever grieved him; and this he confirms by the words, I have said While the wicked are dragged by force, just as a judge compels offenders to come to trial, he assures us that he came deliberately and with full purpose of mind; for the term, said, just signifies that he deliberated with himself. It therefore follows, that he promised and assured himself of pardon through the mercy of God, in order that terror might not prevent him from making a free and an ingenuous confession of his sins.

The phrase, upon myself, or against myself, intimates that David put away from him all the excuses and pretences by which men are accustomed to unburden themselves, transferring their fault, or tracing it to other people. David, therefore, determined to submit himself entirely to God’s judgment, and to make known his own guilt, that being self-condemned, he might as a suppliant obtain pardon.

And thou didst remit the guilt of my sin. This clause is set in opposition to the grievous and direful agitations by which he says he was harassed before he approached by faith the grace of God. But the words also teach, that as often as the sinner presents himself at the throne of mercy, with ingenuous confession, he will find reconciliation with God awaiting him. In other words, the Psalmist means that God was not only willing to pardon him, but that his example afforded a general lesson that those in distress should not doubt of God’s favor towards them, so soon as they should betake themselves to him with a sincere and willing mind. Should any one infer from this, that repentance and confession are the cause of obtaining grace, the answer is easy; namely, that David is not speaking here of the cause but of the manner in which the sinner becomes reconciled to God. Confession, no doubt, intervenes, but we must go beyond this, and consider that it is faith which, by opening our hearts and tongues, really obtains our pardon. It is not admitted that every thing which is necessarily connected with pardon is to be reckoned amongst its causes. Or, to speak more simply, David obtained pardon by his confession, not because he merited it by the mere act of confessing, but because, under the guidance of faith, he humbly implored it from his judge. Moreover, as the same method of confession ought to be in use among us at this day, which was formerly employed by the fathers under the law, this sufficiently refutes that tyrannical decree of the Pope, by which he turns us away from God, and sends us to his priests to obtain pardon.

6. Therefore shall every one that is meek pray unto thee. Here the Psalmist expressly states that whatever he has hitherto set forth in his own person belongs in common to all the children of God. And this is to be carefully observed, because, from our native unbelief, the greater part of us are slow and reluctant to appropriate the grace of God. We may also learn from this, that David obtained forgiveness, not by the mere act of confession, as some speak, but by faith and prayer. Here he directs believers to the same means of obtaining it, bidding them betake themselves to prayer, which is the true sacrifice of faith. Farther, we are taught, that in David God gave an example of his mercy, which may not only extend to us all, but may also show us how reconciliation is to be sought. The words, every one, serve for the confirmation of every godly person; but the Psalmist at the same time shows, that no one can obtain the hope of salvation but by prostrating himself as a suppliant before God, because all without exception stand in need of his mercy.

The expression, The time of finding, which immediately follows, some think, refers to the ordinary and accustomed hours of prayer; but others more accurately, in my opinion, compare it ⁶⁶⁴⁶⁶⁴     In the Septuagint version it is rendered, “In the time of finding favor;” in the Arabic, “In a time of hearing;” and in the Syriac, “In an acceptable time.” with that place in Isaiah, (Isaiah 55:6,) where it is said, “Seek ye the Lord while he may be found, call ye upon him while he is near.” It is never out of season, indeed, to seek God, for every moment we need his grace, and he is always willing to meet us. But as slothfulness or dullness hinders us from seeking him, David here particularly intimates the critical seasons when believers are stimulated by a sense of their own need to have recourse to God. The Papists have abused this place to warrant their doctrine, that we ought to have advocates in heaven to pray for us; ⁶⁶⁵⁶⁶⁵     “Qu’ils nous faut avoir des advocats au ciel qui prient pour nous.” — Fr. but the attempt to found an argument in support of such a doctrine from this passage is so grossly absurd that it is unworthy of refutation. We may see from it, however, either how wickedly they have corrupted the whole Scripture, or with what gross ignorance they blunder in the plainest matters.

In the flood of many waters. This expression agrees with that prophecy of Joel,

“Whosoever shall call on the name of the Lord, shall be delivered.” (Joel 2:32)

The meaning is, that although the deep whirlpools of death may compass us round on every side, we ought not to fear that they shall swallow us up; but rather believe that we shall be safe and unhurt, if we only betake ourselves to the mercy of God. We are thus emphatically taught that the godly shall have certain salvation even in death, provided they betake themselves to the sanctuary of God’s grace. Under the term flood are denoted all those dangers from which there appears no means of escape.

At last the Psalmist gives himself to thanksgiving, and although he uses but few words to celebrate the divine favor, there is, notwithstanding, much force in his brevity. In the first place, he denies that there is any other haven of safety but in God himself. Secondly, he assures himself that God will be his faithful keeper hereafter; for I willingly retain the future tense of the verb, though some, without any reason, translate it into the past. He is not, however, to be understood as meaning that he conceived himself safe from future tribulations, but he sets God’s guardianship over against them. Lastly, whatever adversity may befall him, he is persuaded that God will be his deliverer. By the word compass, he means manifold and various kinds of deliverance; as if he had said, that he should be under obligation to God in innumerable ways, and that he should, on every side, have most abundant matter for praising him. We may observe in the meantime, how he offers his service of gratitude to God, according to his usual method, putting songs of deliverance instead of help.

8. I will instruct thee, and teach thee. That his exhortation may have the greater force, the divine speaker directs his discourse to every man individually; for the doctrine which is spoken penetrates the mind more readily, when every man applies it particularly to himself. When the way of salvation is here shown to the children of God, the greatest care must be taken that no man depart from it in the slightest degree. We may also learn from this place, that we are reconciled to God upon condition that every man endeavor to make his brethren partakers of the same benefit. David, the more strongly to mark his care about them, describes it by the sight of the eye. ⁶⁶⁸⁶⁶⁸     Most commentators consider Jehovah as the person speaking in this verse. Calvin, however, views David as the speaker. In this opinion he is followed by Walford. “In Psalm 51:13,” says this critic, “written about the same time and on the same occasion, David urges as a reason why God should restore to him the joy of his salvation, that he might be enabled to teach transgressors his ways, and that sinners might be converted to him. So in the passage before us, he addresses himself to sinners, and says, ‘I will instruct time, and teach thee the way in which thou shalt go.’” By the way it should be observed, that those who are solicitous about our welfare are appointed by the Lord as guides of our way, from which it appears how great is the paternal solicitude which he has about us.

9. Be not like the horse or mule. David now briefly explains the amount of the counsel which he formerly said he would give. He exhorts all to learn with quietness, to lay aside stubbornness, and to put on the spirit of meekness. There is much wisdom, too, in the advice which he gives to the godly to correct their hardihood; for if we were as attentive to God’s corrections as we ought, every one would eagerly hasten to seek his favor. Whence is so much slowness to be found in all, but that we are either stupid or refractory? By likening the refractory, therefore, to brute beasts, David puts them to shame, and at the same time declares that it will avail them nothing to “kick against the pricks.” Men, says he, know how to tame the fierceness of horses by bridles and bits; what then do they think God will do when he finds them intractable?

10. Many sorrows shall be to the wicked. Without a figure he here declares what will be the condition of the rebellious and stiff-necked. ⁶⁶⁹⁶⁶⁹     Fry reads, “Many are the wounds of the refractory;” on which he has the following note:- “We perceive in this place the exact idea of ושץ, in its allusion to the restive, disobedient, unyielding, ungovernable mule or horse. It is opposed to בטח, to confide in, to yield to, or succumb, as the gentle beast fully confides and yields himself to the management of his guide.” He mentioned before that God wanted not bridles and bits with which to restrain their frowardness; and now he adds, that there would be no end or measure of their miseries until they were utterly consumed. Although God, therefore, may spare us for a time, yet let this denunciation fill us with fear, and preserve us from hardening ourselves, because we are as yet unpunished; nor let our prosperity, which is cursed by God, so deceive us as to close our minds against reflecting on those unseen sorrows which he threatens against all the wicked. And as the Psalmist has told us, on the one hand, that God is armed with innumerable plagues against the wicked, so he adds, on the other hand, that he is furnished with infinite goodness, with which he can succor all who are his. The sum is, that there is no other remedy for our afflictions but to humble ourselves under God’s hand, and to found our salvation on his mercy alone; and that those who rely on God shall be blessed in all respects, because, on whatever side Satan may assault them, there will the Lord oppose him, and shield them with his protecting power.

11. Be glad in Jehovah. After teaching how ready and accessible true happiness is to all the godly, David, with much reason, exhorts them to gladness. He commands them to rejoice in the Lord, as if he had said, There is nothing to prevent them from assuring themselves of God’s favor, seeing he so liberally and so kindly offers to be reconciled to them. In the meantime, we may observe that this is the incomparable fruit of faith which Paul likewise commends, namely, when the consciences of the godly being quiet and cheerful, enjoy peace and spiritual joy. Wherever faith is lively, this holy rejoicing will follow. But since the world’s own impiety prevents it from participating in this joy, David, therefore, addresses the righteous alone, whom he denominates the upright in heart, to teach us that the external appearance of righteousness which pleases men is of no avail in the sight of God. But how does he call those righteous, whose whole happiness consists in the free mercy of God not imputing their sins to them? I answer, that none others are received into favor but those who are dissatisfied with themselves for their sins, and repent with their whole heart; not that this repentance merits pardon, but because faith can never be separated from the spirit of regeneration. When they have begun to devote themselves to God, he accepts the upright disposition of their hearts equally as if it were pure and perfect; for faith not only reconciles a man to God, but also sanctifies whatever is imperfect in him, so that by the free grace of God, he becomes righteous who could never have obtained so great a blessing by any merit of his own.