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15 I will offer unto thee burnt-sacrifices of fatlings. We must suppose the speaker to be either David or one of the more considerable men of the nation, for none in humbler circumstances could have offered rich sacrifices of this kind. It is probable that David was the author of the psalm, and here he signifies his intention to show a kingly liberality in his offerings. The reason why God ordered victims to be offered as an expression of thanksgiving was, as is well known, to teach the people that their praises were polluted by sin, and needed to be sanctified from without. However we might propose to ourselves to praise the name of God, we could only profane it with our impure lips, had not Christ once offered himself up a sacrifice, to sanctify both us and our services. (Hebrews 10:7) It is through him, as we learn from the apostle, that our praises are accepted. The Psalmist, by way of commendation of his burnt-offering, speaks of its incense or sweet savor; for although in themselves vile and loathsome, yet the rams and other victims, so far as they were figures of Christ, sent up a sweet savor unto God. ⁴⁸⁰⁴⁸⁰     “Le Prophere loue yci le perfum de son holocauste, combien qu’il n’en peust monter au ciel qu’ une odeur puante et infecte: mais il faut noter que les beliers et autres bestes qu’on sacrifioit flairoyent bon devant Dieu, entant que c’estoyent figures de Iesus Christ.” — Fr. Now that the shadows of the Law have been abolished, attentionis called to the true spiritual service. What this consists in, is more clearly brought under our notice in the verse which follows, where the Psalmist tells us, that he would spread abroad the fame of the benefits which he had received from God. Such was the end designed, even in the outward ceremonies under the Law, apart from which they could only be considered as an empty show. It was this — the fact, that they set forth the praises of the divine goodness — which formed the very season of the sacrifices, preserving them from insipidity. In calling, as he does, upon all the fearers of the Lord, the Psalmist teaches us, that if we duly feel the goodness of God, we will be inflamed with a desire to publish it abroad, that others may have their faith and hope confirmed, by what they hear of it, as well as join with us in a united song of praise. He addresses himself to none but such as feared the Lord, for they only could appreciate what he had to say, and it would have been lost labor to communicate it to the hypocritical and ungodly.

17. I cried unto him with my mouth He proves that he owed his safety to Divine interposition, from the circumstance of his having prayed, and in consequence, having sensibly experienced his kindness. Answers to prayer serve in no small degree to illustrate the goodness of God; and confirm our faith in it. In saying that he cried to God with his mouth and tongue, these are terms denoting, as we have seen in a previous part of the psalm, the vehemency and earnestness with which he prayed. Had he not prayed from the heart, he would have been rejected, but he makes mention of the tongue also, in token of the ardor of his supplications. Some absurdly imagine, that because the expression under the tongue is used, the meaning is with the heart Words are said to come from under the tongue, because they are formed by the flexion of the tongue, as in that passage,

“The poison of asps is under their lips,” (Psalm 140:3)

The term extol intimates, that we cannot honor God more in our worship, than by looking upwards to him for deliverance. The Papists rob him of a chief part of his glory, when they direct their prayers to the dead or to images, and make such little account of calling upon the name of the Lord.

The Psalmist next lays down the rule, which must be attended to, if we would pray properly and acceptably; guarding against that presumptuous exercise which overlooks the necessity of faith and penitence. We see with what audacity hypocrites and ungodly men associate themselves with the Lord’s people, in compliance with the general calls of the word to engage in prayer. To check this solemn mockery, the Psalmist mentions integrity of heart as indispensable. I am aware that the words may be considered as an assertion of his own personal uprightness of conduct, as we find him frequently vindicating this, by an appeal to the visible and practical proofs which God had shown of his favor to him; but his main object is evidently to enforce by the example of his own exercise the common propriety of drawing near to God with a pure heart. We have a parallel scripture in John 9:31, “We know that God heareth not sinners.” In one sense, he hears none but sinners; for we must all conform to the great rule of applying to him for the remission of our sins. But while believers make an unreserved confession of guilt before God, by this very thing they cease to be sinners, for God pardons them in answer to their supplications. We are not to forget the words of Paul,

“Let every one that nameth the name of Christ depart from iniquity,” — (2 Timothy 2:19)

Besides, to regard iniquity in the heart does not mean to be conscious of sin — for all the Lord’s people must see their sins and be grieved for them, and this is rather praiseworthy than condemnable; — but to be bent upon the practice of iniquity. He particularly refers to the heart, intimating that not only were his hands clean, in the sense of his being innocent before men, but that he could appeal to God in proof of his inward integrity. When the heart does not correspond to the outward conduct, and harbours any secret evil intent, the fair exterior appearance may deceive men; but it is an abomination in the sight of God, The Psalmist affirms with emphasis, that his prayers had been answered, and we ought to draw the inference that we shall never be disappointed, if we seek God in sincerity.