I. DAVID'S COMMENDATION (r-2). Happiness of the saints extolled. II. ·DAVID'S C(?NFESSION (3-7 ). Way of Restoration. I. His AfBiction (3-4). Selah. 2. His Admission (5 ). 3. His Absolution (5). Selah. 4. His Admonition (6). 5. His Appropriation (7). Selah. III. JEHOVAH'S COMMUNICATION (8--9). r. Affirmation, "I will" (8). 2. Admonition, "Be not" (9 ). IV. DAVID'S CONVICTION (10). Warning against Rebellion. r. Misery for the Rebellious ( IOa) The contrasted lot. - 2. Mercy for the Righteous ( 10b ). v.· DAVID'S CONCLUSION (II). Happiness of the saints expressed. SUPERSCRIPT.-David' s. Maschil.
PRIMARY AssocIATION.-Second of the seven so-called "peni tential " psalms. First of the thirteen "maschil" psalms. "Maschil," Heb. -: "for instruction," see next paragraph. Written by David almost certainly after his great sin, recorded 2 Sam. xi.-xii. For nearly a year he obstinately resisted the accusations of conscience and pÔssibly also ailment of body (3-4), until Nathan's message cut him to the heart.· Ps. li. is probably David's first prayer for pardon, this psalm being written later for the instruction of others in fulfilment of his resolve, li. 13. The reality of David's repentance is seen in that he, a king, should commit to the chief musician for the use of the . temple choir at public services, Õ psalm relating his own sin and shame; see subscript to Ps. li. Tested by the action of other kings, David's is probably unique in history. PROPHETIC ANTICIPATION.-Sets forth Israel's repentance in the days of their final tribulation, which God uses to bring Öe nation to Himsel£ Significantly it is the middle psalm of the "remnant" series we are now studying, xxv.-xxxix. It teaches the nation God's way of forgiveness for_ its long backsliding, which culminated in · the crucifixion of the Messiah and the rejection of the Holy Spirit's testimony, Acts vii. "Maschil" is connected with "masch alim" trans. "those that understand" (Dan. xi. 3 3, 3 5) and "they that be wise'' (Dan. xii. 3). The word means also '' those who make (others) to understand" = teachers (R.V. m.). These "maschil" psalms therefore seem intended to provide special instruction for the godly Jewish remnant in the last days. This view is supported by our Lord's words concerning this very time (Matt. xxiv. 15), an appeal to "men of understanding." Rev. vi.-xix. deals with the same period, another noteworthy connection with Daniel's prorhecy, see Rev. xiii. 18. As Noah and his family in the ark so the remnant will be preserved ( 6-7) ; c£ Isa. xxvi. 20; XXV. 4. PERSONAL APPLICATION.-The psalm begins with happiness as the fruit of forgiveness, and ends with fullness of joy as the fruit of fellowship. Great guilt is met by greater grace-a great lapse by greater love. Through grace, backsliding issues in blessing, God overruling David's fall to the lifting-up of many. In a believer, unconfessed sin causes unabated suffering (3). Frank and full confession meets with instant pardon (5). When the believer ceases to hide his sin, God will hide it for ever (5). An essential
condition of forgiveness is absolute sincerity; there must be no attempt to deceive either self or God (2b, 5). Only the pardoned soul can enjoy true security (6b). The godly are not exempt from trouble, but they are preserved in it, that is, from any evil con sequences (7a). Go4's ever-wakeful eye is upon the godly (8); cf. xxxiii. 18-19; xxxiy. 15. Only the pardoned can truly praise (7b). By the use of force does the brute creation learn to submit to man's will; in the exercise of freewill should man .learn to submit to God's will .(9). Bit and bridle keep the horse near its master; trials and. troubles are designed to keep us near our Lord (9). Ours is not merely a marked-out path, God Himself is with us as our Com panion-Guide (8). Calamities and chastisements are the lot of the contumacious (10). All kindred spirits should share the joy of the forgiven sinner (11). There are times when our joy should be demonstrated (11). The sweetest song on human lips is the song of forgiveness. Public crime should be followed by public confession, Ps. li. (subscript). Personal experience aids powerful exhortation (6). General lessons, see Prov. xxviii. 13; 1 John i. 8-9. VERSE NOTES 1-2. Cited Rom. iv. 6 in support of the doctrine of righteousness apart from works; "blessed" = happy; ctr. Gal. iii. IO. Note three terms for sin: (a) "trans gression," Heb. = an act of revolt; (b) "sin," Heb. = a wandering from the way; (c) "'iniquity," Heb. = moral crookedness. Note also three terms for forgiveness: (a) "forgiven" (more lit. "lifted off"), Heb. denotes the removal of the burden of' sin; ( b) "covered" = the hiding of the stain of sin; ( c) "imputeth not" = the cancelling of the debt of sin. Remember that the fact only is stated, the method or basis (atonement by blood ) is not viewed here, though certainly implied. Compare the threefold confession (5 ). 3-4. David's experience of God's chastening hand. While his sin remained 11nconf<:5sed, his sÁrerinÂ,with cÃmpÄg was not prayer, and did not bring my relief, Hosea vn. 14; bones, c£ v1. 2. 5. "Thou" (emph.); "forgive," see note (1-2). 6 "F this" th " • ,, c£ lxix or crerore; tune, . 13. "hidin h tg-p ace, s. . w. xxv11. 5 ; xxxi. 20; xo. I ; songs = s outs 11 . 8. Note the triple assurance. This necessarily involves nearness, a close walk wirh God. He would not have His people constantly curbed and guided by circumstances, but rather have us enjoy holy intimacy with Himself like Abraham; cf. of Moses, "Show .. . that I may know," Exod. xx:xiii. 13; cf. John xvii. 3; Col. i. 9-10; iii. 10; Phil. i. 9-11. 1· kindn mercy = ovmgess. n. Note triple expression of joy; "rejoice-exult-shout in triumph."
94- AN At YTtCAL stti:OiES iN 1'Hn PSALMS
This book has 150 chapters