Salmos 19

Salmos 19:7-14

Meyer comments on acquit me of hidden faults… … cleanse thou me from secret faults It is not likely that we shall be kept from the great transgression unless we are preserved from presumptuous sins; and these in turn will befall us unless we have been cleansed from bidden faults. Just as the germ of disease taken into the system will presently reveal itself in an outburst of malignant fever, so hidden faults flower out into presumptuous sins, and these into great transgression. "Then lust, when it hath conceived, beareth sin; and the sin, when it full-grown bringeth forth death." First, we need forgiveness for secret sins. The Jewish law made large provision for sins of ignorance. A man might unawares walk across a grave, or touch some article of furniture which was ceremonially unclean, and so become defiled. Even though unconscious of actual transgression, he would find his communion with God broken. Thus, after the holiest day we have ever spent we need to ask for cleansing in the precious blood, for sins which God has discerned, but which in the twilight of our ignorance, and because we compared ourselves with those beneath us in spiritual attainment, have escaped notice. Next, we need deliverance from the love and power of sin, in lower depths than we have ever realized. We desire to pass muster at the bar, not only of our neighbours and ourselves, but of God. We desire that the Spirit should antagonize the flesh in depths below the reach of the plumb-line of our consciousness. We desire the inner purity of heart. But this is peculiarly God's prerogative. It is his work to cleanse the thoughts of our hearts by the inspiration of his Holy Spirit. "Cleanse THOU me. Psalm 19:13 ALSO KEEP BACK THY SERVANT FROM PRESUMPTUOUS SINS; LET THEM NOT RULE OVER ME; THEN I SHALL BE BLAMELESS, AND I SHALL BE ACQUITTED OF GREAT TRANSGRESSION. Keep: Ge 20:6 1Sa 25:32, 33, 34,39 Presumptuous: Ex 21:14 Nu 15:30,31 Dt 17:12,13 2Pe 2:10 Let: Ps 119:133 Ro 6:12, 13, 14,16, 17, 18, 19, 20, 21, 22 Blameless: Ps 7:10 11:7 84:11 Ac 24:16 Shall: Ps 18:23 1Chr 10:13,14) Greek Septuagint (Lxx): NOTE: The NT passages are NOT cross references but passages what use the preceding Greek word kai apo allotrion (belonging to another Lk 16.12, enemy, hostile alien Heb 11.34) pheisai (pheidomai) (aorist imperative: pheidomai: spare someone or something Ro 8.32; refrain from, avoid doing something 2Co 12.6, Acts 20:29) tou doulou sou ean me mou katakurieusosin (Aorist subjunctive - have dominion over Mk 10:42, Ps 119:133 the "Real Master" = Jer 3:14 -- A 3rd Class Conditional statement = a possibility for sin to have lordship… but not habitually [1Jn 3:8, 9 where "practices" is present tense = habitually]) tote amomos (w/o blame, blameless, Ep 1:4, Jude 1:24) esomai kai katharisthesomai (katharizo: literally thoroughly cleansing for sacred use wash, make clean, cleanse Lk 11.39) apo hamartias megales Brenton's Translation of the Septuagint: And spare thy servant the attack of strangers: if they do not gain the dominion over me, then shall I be blameless, and I shall be clear from great sin. A GREAT PRAYER TO PRAY WITHOUT CEASING! Keep back (Qal Imperative) (08688)(chasak; Lxx = pheidomai [word study]) means to withhold, restrain, check, hold back. (Ge 20:6 1Sa 25:32, 33, 34, 39) Christians are not sinless, But they should sin less! Servant (05650)(`ebed; Lxx = doulos [word study]) - see definition above (Ps 19:11). Our Lord Jesus gives us a similar prayer to pray for ourselves (might I suggest frequently, even daily, albeit never as vain repetition)… And do not lead us into temptation (peirasmos [word study]), but deliver (rhuomai in the aorist imperative) us from evil. (Mt 6:13-note) Presumptuous (02086) (zed) means proud, arrogant, defiant. This adjective describes those who are haughty, insolent, self-willed and not humble. (eg Pr 21:24). Webster describes presumptuous as one who is bold and confident to excess, one who adventures without reasonable ground of success, one who hazards safety on too slight grounds, one who is rash and oversteps due bounds by taking liberties. Presumptuous sins probably equates with “sins with an uplifted hand”, as in Nu15:30, 31, where this was the worst form of sin for it was done with deliberation and willfulness, defiance (compare Heb10:26-31 "willful sinning") and stood in contrast to “transgressions” described in the next phrase (Ps 19:13). Adam Clarke describes these sins as… Sins committed not through frailty or surprise, but those which are the offspring of thought (cp Ro 13:14), purpose, and deliberation. Sins against judgment, light, and conscience. The words might be translated, Preserve thy servant also from the proud; from tyrannical governors, i.e., from evil spirits—Bishop Horsley. So most of the versions understand the place. Zed - 13x in 13v in NAS - Ps 19:13 86:14 119:21, 51, 69, 78, 85, 122 Pr 21:24 Isa13:11 Jer 43:2 Mal 3:15 4:1. NAS = arrogant(9), arrogant men(1), presumptuous(1), proud(2). Cross references for presumptuous: Ex 21:14 Nu 15:30,31 Dt 17:12,13 2Pe 2:10 Ps 19:13 is a good prayer for all of us to pray (cp Mt 6:13), remember that we have the power to say "no" to Sin (Ro 6:12-14) William Law exhorts… Especially let us seek grace to keep us from bold sins of mad presumption against God's rule. Indulged, they soon establish habits which rule with tyrant's force; and may lead to sin against the Spirit, for which no pardon can be found (Ed: Referring to irresolute unbelief and hardening of one's heart). (Psalm 19 - Exposition) Spurgeon… Keep back thy servant also from presumptuous sins; let them not have dominion over me. This earnest and humble prayer teaches us that saints may fall into the worst of sins unless restrained by grace, and that therefore they must watch and pray lest they enter into temptation. There is a natural proneness to sin in the best of men, and they must be held back as a horse is held back by the bit or they will run into it. Presumptuous sins are peculiarly dangerous. All sins are great sins, but yet some sins are greater than others. Every sin has in it the very venom of rebellion, and is full of the essential marrow of traitorous rejection of God; but there be some sins which have in them a greater development of the essential mischief of rebellion, and which wear upon their faces more of the brazen pride which defies the Most High. It is wrong to suppose that because all sins will condemn us, that therefore one sin is not greater than another. The fact is, that while all transgression is a greatly grievous and sinful thing, yet there are some transgressions which have a deeper shade of blackness, and a more double scarlet dyed hue of criminality than others. The presumptuous sins of our text are the chief and worst of all sins; they rank head and foremost in the list of iniquities. It is remarkable that though an atonement was provided under the Jewish law for every kind of sin, there was this one exception: "But the soul that sinneth presumptuously shall have no atonement; it shall be cut off from the midst of the people." And now under the Christian dispensation, although in the sacrifice of our blessed Lord there is a great and precious atonement for presumptuous sins, whereby sinners who have erred in this manner are made clean, yet without doubt, presumptuous sinners, dying without pardon, must expect to receive a double portion of the wrath of God, and a more terrible portion of eternal punishment in the pit that is digged for the wicked. For this reason is David so anxious that he may never come under the reigning power of these giant evils. (Ps 19:13 Treasury of David) Rule over (04910) (mashal from Arabic root = to compel, impel, urge, seek control over; Lxx = katakurieuo [word study]) means to rule over or to have dominion over. In this case it describes presumptuous sins exercising authority of the one who commits such sins. This is a frightening verse to me, especially when one considers one of the early uses of masal in which God warned Cain… If you do well, will not your countenance be lifted up? (Read context Ge 4:1, 2, 3, 4, 5, 6) And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it. (Ge 4:7) Comment: Indeed sin did pounce on Cain and wield control causing him to commit the first murder! Oh, how often I fear we (being self deceived, deception being one of the dangers of sin - Heb 3:13) regard our defiant sins as "little"! They are not! That is a grave, dangerous deception as proved too true in Cain's case! Masal - 79x in 73v in the NAS - Ge 1:18; 3:16; 4:7; 24:2; 37:8; 45:8, 26; Exod 21:8; Deut 15:6; Josh 12:2, 5; Judg 8:22f; 9:2; 14:4; 15:11; 2 Sam 23:3; 1 Kgs 4:21; 1 Chr 29:12; 2 Chr 7:18; 9:26; 20:6; 23:20; Neh 9:37; Job 25:2; Ps 8:6; 19:13; 22:28; 59:13; 66:7; 89:9; 103:19; 105:20f; 106:41; Pr 6:7; 12:24; 16:32; 17:2; 19:10; 22:7; 23:1; 28:15; 29:2, 12, 26; Eccl 9:17; 10:4; Isa 3:4, 12; 14:5; 16:1; 19:4; 28:14; 40:10; 49:7; 52:5; 63:19; Jer 22:30; 30:21; 33:26; 51:46; Lam 5:8; Ezek 19:11, 14; Dan 11:3ff, 39, 43; Mic 5:2; Hab 1:14; Zech 6:13. NAS = dominion(1), gain control(1), govern(1), had charge(1), have authority(1), master(1), obtain dominion(1), really going to rule(1), rule(27), ruled(5), ruler(18), ruler's(2), rulers(6), rules(9), ruling(3), wielded(1). Adam Clarke… Let me never be brought into a habit of sinning. He who sins presumptuously will soon be hardened through the deceitfulness of sin. Although the psalmist uses a different Hebrew verb for "have dominion over", the idea is the same … Establish my footsteps in Thy word, and do not let any iniquity have dominion over me. (Ps 119:133) Notice that this is a prayer - have you ever prayed this as a prayer? May I suggest that you begin by first praying verse 38 and follow with verse 133… Establish Thy word to Thy servant, As that which produces reverence for Thee. (Ps 119:133) Comment: Notice the centrality of the Word in both passages, first in Ps 119:38 the effect of the Word being to create in us a holy, reverential fear (which motivates a filial love) and secondly (Ps 119:133) a plea to keep our feet directly in the path of the Word, the fruit of this prayer culminating in the "dethroning" of sin. To be sure for believers "sin shall no longer be master (kurieuo) over you (Why not?), for you are not under (the oppressive, enslaving power of) law, but under (the transforming power of) grace." (Ro 6:14-note). Nevertheless, praying Ps 119:38, 133 would be an excellent complement to the truth of Romans 6 (see also Ro 6:11-note, which is a command calling for believers to continually consider themselves dead to the power of Sin.) One of the "traps" I have seen NT believers fall into is to place themselves under subtle forms of legalism (a list of rules, a list of do's and don'ts, a list of activities one thinks them must perform in order to be pleasing to God, etc [NB: There is really only one summed up in 1Sa 15:22 = "to obey"]). When a believer goes back up "under law" (Ro 6:14-note), they have just stirred up their fallen flesh as Paul explains in Romans 7… For while we were in the flesh, the sinful passions, which were aroused by the Law, were at work in the members of our body to bear fruit for death. (Ro 7:5-note) Henry Morris agrees writing that… Indeed, through the Lord Jesus Christ, “sin shall not have dominion over you: for you are not under law [the power of], but under [the power of] grace” (Romans 6:14).(Defender's Study Bible - recommended) Thomas Watson writes… God's watchmen have been sent to warn men of their evil ways. They have told them how damnable a thing it is to persist in sin. The judgments of God, like arrows, have been shot at them for sin. Yet for all this, they persist in sinning. This is worse than to be Balaam the Sorcerer. For when he saw the angel before him with a naked sword, he dared not ride on. But these desperate, heaven-daring sinners, though they see the flaming sword of God's justice before them, resolvedly venture on in sin! This sin is willful. Willful disobeyers are said to reproach the Lord, Numbers 15:30. To defy a king's authority is to reproach him. Willfulness in sin amounts to daring presumption. Psalm 19:13, "Keep back Your servant from presumptuous sins." Under the Law, there were sacrifices for sins of ignorance—but no sacrifices for sins of presumption, Numbers 11:30. To sin willfully accents and enhances the sin. It is like die to the wool, or like a weight put in the scale which makes it weigh heavier. This leaves men without excuse, John 15:22. A sea mark is set up to give notice that there are dangerous rocks. It the mariner will persist in sailing there—and he is shipwrecked, no one will pity him—because he had warning given. (The Mischief of Sin) You see all sins are not equal; some are more grievous than others, and bring greater wrath; therefore especially take heed of these sins. "Keep back your servant from presumptuous sins." Psalm 19:13. The least sin is bad enough; you need not aggravate your sins, and make them more heinous! He who has a little wound, will not make it deeper. Oh, beware of those circumstances which increase your sin and make it more heinous! The higher a man is in sinning—the lower he shall lie in torment! (The Ten Commandments) Then I shall be blameless and… acquitted - David sees himself for who he is… he is not like the man who looks at his natural face (Jas 1:23) Blameless (08552) (tamam; Lxx = amomos [word study]) means to complete, to finish, to be perfect and it is used in this latter sense here in Ps 19:13, to describe a state of never having, or no longer having guilt or blame from a sin or wrong-doing. David is desirous that his words and deeds "say" the same thing. The root tamam is used in Hebrew to express the idea of integrity (wholeness, the unimpaired state of anything, unadulterated, genuine, unimpaired, the quality or state of being complete or undivided) and occurs in various derivatives (eg, tamiym) more than 200 times in the OT, conveying the meaning of that which is complete, blameless, just, honest, perfect, peaceful, etc. The root idea is an attribute or an attitude that reflects genuineness and reliability. Vine - Usage Notes: "to be complete, finished, perfect, spent, sound, used up, have integrity." Found in both ancient and modern Hebrew, this word also exists in ancient Ugaritic. Tāmam is found approximately 60 times in the Hebrew Old Testament in its verbal forms. The basic meaning of this word is that of "being complete" or "finished," with nothing else expected or intended. When it was said that the temple was "finished" (1 Kings 6:22), this meant that the temple was "complete," with nothing else to add. Similarly, when the notation is made in Job 31:40, "The words of Job are ended [finished]," this indicates that the cycle of Job's speeches is "complete." Tāmam is sometimes used to express the fact that something is "completed" or "finished" with regard to its supply. Thus, money that is all spent is "finished" or "exhausted" (Gen. 47:15, 18). Jeremiah was given bread daily until "all the bread in the city [was] spent [exhausted]" (Jer. 37:21). When a people came "to a full end" "consumed" or completely destroyed." To "consume" the filthiness out of the people (Ezek. 22:15) meant "to destroy it" or "to make an end of it." Tāmam sometimes expresses moral and ethical "soundness": "Then shall I be upright" (Psa. 19:13), says the psalmist, when God helps him to keep God's Law. (Vine's Expository Dictionary of Old Testament and New Testament Words) J B Payne - tāmam may assume an auxiliary function, e.g. in Joshua 3:16 the literal rendering, "They were complete, they were cut off," represents, "They were completely cut off." With the verb's fundamental idea of completeness, Samuel inquired of Jesse, "Are here all (Heb hă-tammû) thy children?" (1 Samuel 16:11). Cf. tāmim (the root tāmam's most common derivative), describing an entire day (Joshua 10:13) or a whole, and therefore healthy, vine (Ezekiel 15:5). metōm indicates soundness of flesh (Psalm 38:3). tāmîm delimits Israel's sacrifices, which were to be without blemish, perfect in that respect, so as to be accepted (Leviticus 22:21-22) as types of Christ, the spotless Lamb of God (1 Peter 1:19). Speech which is tāmîm (Amos 5:10) corresponds to "what is complete, entirely in accord with truth and fact" (BDB, p. 1071). Elihu was enabled to assure Job, "My words are not false; one who is perfect (tāmîm) is with you" (Job 36:4), because of his inspiration by God, who is perfect (tāmîm) in knowledge (Job 37:16; cf. Job 32:8, 18; Job 33:4). In the fullest sense it is Yahweh's acts (Deut. 32:4; 2 Samuel 22:31=Psalm 18:30 [H 31] and law (Psalm 19:7 [H 8]) that are perfect. tāmam moves naturally toward that which is ethically sound, upright (Psalm 19:13 [H 14]). The "perfect" (tāmîm) decision, as made by lots, is the correct one (1 Samuel 14:41). As made by men, it is the right one (Judges 9:16, 19). Asaph praised the completeness (tōm) or integrity of King David's heart (Psalm 78:72). tāmam is used with the commandments of God meaning to fulfill them (Joshua 4:10). The AV translates Job 22:3, "if you make your ways perfect." Abraham was instructed to be tāmîm (Genesis 17:1), as was all Israel (Deut. 18:13; cf. 2 Samuel 22:33; Psalm 101:2a, 6). They were to be "wholly" God's; for, even here, "the words which are rendered in English by 'perfect' and 'perfection' denoted originally something other and less than ideal perfection" (IDB, III, p. 730). From a concept of being "used up," as of money (Genesis 47:15, 18), tāmam takes on the meaning of "come to a close, cease," as of a year (Genesis 47:18; cf Psalm 102:27 [H 28]). The verb denotes the finishing of various actions, such as building (1 Kings 6:22) or writing (Deut. 31:24, 30). Finally, it refers to a people's destruction (Numbers 14:33). Two problems of OT theology concern the verb tāmam: self-righteousness and perfectionism. Illustrating the former, David expresses the resolve, "I will walk within my house with a perfect (tom) heart" (Psalm 101:2b KJV, ASV; marg. and RSV, "in the integrity of my heart"); cf. his not infrequent professions of righteousness (Psalm 7:8 [H 9]; Psalm 18:20). Yet the connection with NT Pharisaism remains one of "mere appearance" (KD, Psalms, I, p. 72). "Some of these utterances are no more than asseverations that the speaker is innocent of particular crimes laid to his charge; others are general professions of purity of purpose... Those who make them do not profess to be absolutely sinless, but they do disclaim all fellowship with the wicked, from whom they expect to be distinguished in the course of Providence" (A. F. Kirkpatrick, Cambridge Bible, Psalms, I, p. lxxxvii). For the latter, other than in the above-listed passages referring to God himself, the OT resists claims to ultimate perfection. Noah was said to be tāmîm perfect" (Genesis 6:9; NASB, "blameless in his time"). But compare Genesis 9:21-23 and even the creature "in Eden" (Ezekiel 28:13, whether Adam or Satan, see sāṭan) who was tāmîm from his creation until unrighteousness was found in him (Ezekiel 28:15), was by no means incapable of sin. Scripture's preeminent example of the tām "perfect" man, is Job (Job 1:1). He claimed to be tām (Job 9:21-22) and tāmîm (Job 12:4) and held fast to his tummâ "integrity" (Job 27:5; Job 31:6), as recognized not only by his wife (Job 2:9) but also by Yahweh in heaven (Job 1:8; Job 2:3). In reference to the root meaning of tāmîm, he was a "finished product," well rounded and balanced (IB, III, p. 909). Job, however, prefaced his own assertions by granting, "Though I be perfect, it (marg., he) shall prove me perverse" (Job 9:20 ASV). He admitted his sins (Job 7:20-21; Job 9:2, 15; Job 10:6; Job 14:16-17), even from his youth (Job 13:26), confessed that he could not be held innocent (Job 9:28), and ended by retracting his rash charges against God and by repenting in dust and ashes (Job 42:6). As he explained, "If I have truly erred, my error lodges with me": i.e. he was not guilty of the accusations made by his friends" (Job 22:6-9) and was tāmîm, wholehearted in his commitment to the person and requirements of God. (Theological Wordbook of the Old Testament) Related Word - Blameless (without defect or blemish, perfect, integrity) (08549) tamim Tamam - 63x in 62v in the NAS = all(1), all gone(1), all spent(2), been completed(1), blameless(1), blossoms(1), boil the well(1), came to an end(1), cease(1), come to an end(2), complete(2), completed(1), completely(3), consume(1), consumed(4), count(1), destroyed(6), end(1), ended(3), fail(1), finally(1), finish(1), finished(7), full(1), gone(1), lie(1), make an end(1), make your perfect(1), meet their end(4), met our end(1), perished(4), perished*(1), ready(1), run(1), show yourself blameless(2), spent(1), utterly(1). - Ge 47:15, 18; Lv 25:29; 26:20; Nu 14:33, 35; 17:13; 32:13; Dt 2:14ff; 31:24, 30; 34:8; Josh 3:16f; 4:1, 10f; 5:6, 8; 8:24; 10:20; 1Sa 16:11; 2Sa 15:24; 20:18; 22:26; 1Kgs 6:22; 7:22; 14:10; 2Kgs 7:13; 22:4; Job 22:3; 31:40; Ps 9:6; 18:25; 19:13; 64:6; 73:19; 102:27; 104:35; Isa 16:4; 18:5; 33:1; Jer 1:3; 6:29; 14:15; 24:10; 27:8; 36:23; 37:21; 44:12, 18, 27; Lam 3:22; 4:22; Ezek 22:15; 24:10f; 47:12; Da 8:23; 9:24. David uses tamam (and its derivative tamiym) to describe God and man writing that… With the kind You show Yourself kind; With the blameless (tamiym = adjective form) You show Yourself blameless; (Ps 18:25) Jamieson comments… The clearer our view of the law, the more manifest are our sins. Still for its full effect we need divine grace to show us our faults, acquit us, restrain us from the practice, and free us from the power, of sin. Thus only can our conduct be blameless, and our words and thoughts acceptable to God. (Jamieson, Fausset, Brown Commentary) Acquitted (05352) (naqah; Lxx = ) - see definition above (Ps 19:12). Adam Clarke… Let me be preserved from all the evil that the craft and malice of the devil or man work against me, then shall I continue to walk uprightly, and shall be innocent from the great transgression—from habitual sinning, from apostasy, from my easily-besetting sin. He who would be innocent from the great transgression, must take care that he indulge not himself in any. See Bishop Horne. Most men have committed some particular sin which they ought to deplore as long as they breathe, and on account of the enormity of which they should for ever be humbled. Spurgeon… Then shall I be upright, and I shall be innocent from the great transgression. He shudders at the thought of the unpardonable sin. Secret sin is a stepping stone to presumptuous sin, and that is the vestibule of "the sin which is unto death." He who is not wilful in his sin, will be in a fair way to be innocent so far as poor sinful man can be; but he who tempts the devil to tempt him is in a path which will lead him from bad to worse, and from the worse to the worst. (Ps 19:13 Treasury of David) Alexander