Exegetical and Hermeneutical Commentary of Psalms 18:23
I was also upright before him, and I kept myself from mine iniquity.
23. upright before him ] R.V., perfect with him, living in the fellowship of a sincere devotion. See note on Psa 15:2.
I kept myself from mine iniquity ] I have watched over myself that I might not transgress, lest I should cherish any sin till it became a part of me. There is no reference to indwelling corruption or a besetting sin.
Fuente: The Cambridge Bible for Schools and Colleges
I was also upright before him – Margin, with. The meaning is that he was upright in his sight. The word rendered upright is the same which in Job 1:1 is rendered perfect. See the note at that passage.
And I kept myself from mine iniquity – From the iniquity to which I was prone or inclined. This is an acknowledgment that he was prone to sin, or that if he had acted out his natural character he would have indulged in sin – perhaps such sins as had been charged upon him. But he here says that, with this natural proneness to sin, he had restrained himself, and had not been deserving of the treatment which he had received. This is one of those incidental remarks which often occur in the Scriptures which recognize the doctrine of depravity, or the fact that the heart, even when most restrained, is by nature inclined to sin. If this psalm was composed in the latter part of the life of David (see the introduction), then this must mean either
(a) that in the review of his life he felt it had been his general and habitual aim to check his natural inclination to sin; or
(b) that at the particular periods referred to in the psalm, when God had so wonderfully interposed in his behalf, he felt that this had been his aim, and that he might now regard that as a reason why God had interposed in his behalf.
It is, however, painfully certain that at some periods of his life – as in the matter of Uriah – he did give indulgence to some of the most corrupt inclinations of the human heart, and that, in acting out these corrupt propensities, he was guilty of crimes which have forever dimmed the luster of his name and stained his memory. These painful facts, however, are not inconsistent with the statement that in his general character he did restrain these corrupt propensities, and did keep himself from his iniquity So, in the review of our own lives, if we are truly the friends of God, while we may be painfully conscious that we have often given indulgence to the corrupt propensities of our natures – over which, if we are truly the children of God, we shall have repented – we may still find evidence that, as the great and habitual rule of life, we have restrained those passions, and have kept ourselves from the particular forms of sin to which our hearts were prone.
Fuente: Albert Barnes’ Notes on the Bible
Psa 18:23
I was also upright before Him, and kept myself from mine iniquity.
The upright heart, and its darling sin
Things that David here takes notice of.
1. The greatness of the danger he was in.
2. The glory of his deliverance, regarded as an answer to prayer.
3. The fruit of it. The love of God is enlarged and inflamed. His confidence in God is enlarged. He is by this quickened and encouraged unto prayer.
4. The grounds of all these mercies. Gods free grace. In the person to whom the mercy is bestowed; for as God stands in a peculiar covenant relation to His people, so He hath a peculiar providence over them. God is with His people at all times, but He is nearest to them in the worst times. David shows wherein his sincerity doth appear. I have not departed from God wickedly. All His judgments were before me. I was also upright before Him, and I kept me from mine iniquity. A sincere heart hath the most serious resolutions, the most unfeigned detestations, and therefore the greatest and the most diligent watchings against his own iniquity, that sin to which his nature is most prone, and wherein he is most apt to be ensnared. In the text are two things.
I. Davids profession of his sincerity. There is a two-fold perfection. A legal perfection, which is a perfect conformity in nature and in life to the law of God. This was not the perfection that David here spoke of, for his failings were known and confessed by himself. There is an evangelical perfection, according to the tenor of the second covenant, and this is two fold: a perfection of justification, and a perfection of sanctification. There is a walking with God, before God, and after God; that is, in reference to the precepts of God, the providences of God, and the pattern and example of God; and these three expressions set forth a choice perfection. A godly man may have his heart upright and perfect, even in the imperfection of his ways. A man that is sincere is in Gods account a perfect man; sincerity is the truth of all grace, the highest pitch that is to be attained here. Sincerity of heart gives a man boldness, even ill the presence of God, notwithstanding many failings.
II. The testification of it. How did he prove this perfection? I have kept myself from mine iniquity. He refers to some proper and peculiar evil and way of sinning that Was his special darling; a beloved sin. His care was to keep himself from it. A man cannot keep himself: the Lord is his keeper. But the Lord will have us cooperate with Him. When we perform anything, by His grace we do it. So we are said to cleanse ourselves. The doctrine is this–even the best and dearest of Gods people have some sins that they are more prone to than others, which may be called their own iniquity. What is a mans own iniquity? In every man by nature sin doth reign, and a man is in just judgment given up unto the power of it. The reign of sin is double, virtual, due to original sin; and actual, due to bias of will. Actual sin is that way of sin and death that a man chooseth to himself, he having looked abroad upon all the contentments of the world, his own corrupt inclination doth choose unto himself to follow with greatest sweetness, and contentment, and delight, as that wherein the happiness of his life consists. What is it for a man to keep himself from his iniquity?
1. He takes care to keep the evil of that sin always in his eye, and to keep himself low in this consideration, that he hath been guilty of it in times past.
2. There is no sin that the heart of man is more perfectly against. The godly man hates that sin most, and breaks out against it with the greatest detestation, by which God hath been most dishonoured, and whereby his conscience hath been most enslaved in times past.
3. He is in this, above all other sins, most jealous of his heart; he fears it in respect of every occasion, and opportunity, and temptation.
4. This sin he prays most against.
5. He turns the edge of the threatening against this sin.
6. He endeavours to grow up in the contrary grace, and strengthens it by all means. How doth this prove a sincere heart? It shows a man to be truly affected by Gods dishonour. It shows the truth of a mans self-denial, and his hatred against sin. It shows forth the sincerity of a mans love for God. How may a man know what his darling sin is? It is that where a mans treasure is. It is what is most sweet to him; what he favours most, and hides most. This sin makes all a mans lusts serviceable to it. It is the sin that most interrupts thee in holy duties. (William Strong.)
I kept myself from mine iniquity.
Kept from iniquity
I. A personal danger. Mine iniquity. This is a dreadful possession to have in the house: a man had better have a cage of cobras than have an iniquity, yet we have each of us to deal at home with some special form of sin. Each man has his own way of sinning. It may take its speciality from our natural constitution. He who judges all men alike does them an injustice. Our tendency is to decry the particular form of sin that we find in others. It may be engendered by education. How impressible we are in childhood! Certain forms of iniquity grow out of our particular condition. Each period of life has its own special snare. It is so with the condition of our life as to our outward circumstances. The rich man has his temptations, and the poor has his. Iniquities come through both prosperity and adversity. Iniquities surround us all in daily life. Your iniquity is likely to be that iniquity which thou hast oftenest fallen into in thy previous life. And that which you do not like to hear condemned is, very probably, your iniquity.
II. A special guard. I kept myself from mine iniquity.
1. You must find out what it is. You must get a clear idea of your own iniquity. Endeavour to get a due sense of its foulness and guilt in the sight of God. Ask the Lord to make thee hate most that sin to which thou art most inclined.
2. Be resolved in the power of the Holy Spirit that this particular sin shall be overcome. There is nothing like hanging it up by the neck,–that very sin, I mean. The true path of safety is to pray and believe against all sin. We conquer sin by faith in Christ.
III. A happy result. If we do keep from sin, what a blessing it will be to us. It will be a triumph of grace. It will be our best testimony to others. And what a sweet peace this will give to the conscience. (C. H. Spurgeon.)
Resolute restraint
A noted characteristic of Mr. Cecil was his decision of character. It is said that he had studied for a painter, and after he had changed his object he retained a fondness and taste for the art. He was once called to visit a sick lady, in whose room there was a painting which so strongly attracted his attention that he found himself diverted from the sick person and absorbed by the painting. From that moment he formed the resolution of mortifying a taste which he found so intrusive and so obstructive to his nobler pursuits, and determined never again to frequent the exhibition.
Our own iniquity
David comforts himself in his innocence and integrity, but ascribes that to Gods restraining and assisting grace, which kept him back from that iniquity to which be was strongly tempted. What that particular sin was is not here mentioned.
I. There is some particular sin which each one may call his own iniquity. What it is in each case is certainly known to God. And every man may know it himself, by communing with his own heart, and considering his ways; by laying his life to the rule of his conscience, and measuring his conscience by the rule of Gods law. That there is greater proclivity in every, one to some peculiar sins is sufficiently evident from every mans private conscience.
1. We are more inclinable to some sins than to others, through our natural tempers and complexions. The corruptible body presseth down the soul. And such is the predominancy of some elements and humours, to which the naturalist ascribes the diversity of constitutions, that from thence also the moralist derives the different tempers of mens minds and inclinations, Thus the sanguine incline most to lust and wantonness, incontinence and intemperance; the choleric to anger and passion, pride and contention; the melancholic to envy, discontent, distrust, and despair; the phlegmatic to covetousness and idleness, and lukewarmness in religion. So that, according to the different constitutions of mens bodies, there arise different inclinations in their souls and minds; and as it is the proper business of reason to find out and restrain, so it is the great work of grace and religion to subdue and mortify the predominant passion.
II. At some certain periods of our lives we are more inclinable to some sins than others. Every age of human life has some peculiar darling that commonly bears the sway. In age, men are prone to such things as most conduce to their temporal advantage; they hoard up riches. In youth, men are prone to such things as most gratify their sensual appetites.
III. We are more inclinable to some sins than others, by reason of our education or our company. By these things mens minds and manners are as much, if not more, fashioned than by nature itself.
IV. We are prone to some sins through the several states and conditions of life into which providence brings us. When we are healthy and strong we are apt to forget God. Sickness tempts us to be impatient towards Him. Prosperity makes men proud, and abundance insolent and wanton. Adversity tempts us to be envious and querulous, fraudulent and pilfering. There are more temptations to some sins than others, from the different professions or courses of life men take upon themselves.
V. There are some particular sins to which men are liable through religion itself. Many mens confidence of their own way is often attended with great censoriousness and uncharitableness towards all that differ from them. Observe that it is possible to keep ourselves from our own particular sins, as David did. This we may do by cherishing the grace that is freely given us of God, and remembering the vows we have so often made Him. What helps and directions are needful?
1. By constant and fervent prayer implore the Divine aid.
2. In vain may we expect Gods help without our own diligent endeavours.
3. Take care to avoid such things and decline such occasions as are most likely to ensnare us.
4. Never think the evil of sin less than it is.
5. Be tender of violating your consciences. (Henry Dove, D. D.)
The Christian successful in conquering his besetting sins
I. Every man has one or more particular sins to which he, as an individual, is especially prone. The iniquity is emphatically his own. Varied and numerous, indeed, are the sins of the human heart, against which the Christian must guard; but every man has some particular sins which especially cleave to him (Heb 12:1), and David seems to allude to such. It would be well for us frequently to examine our own hearts for the express purpose of finding out our besetting sins.
1. There is usually a constitutional propensity to the sin.
2. The circumstances in which the individual is placed may favour the indulgence of the sin. How ill would it have been for Joseph, had he been of profligate nature, that he was placed in the house of Potiphar.
3. And Satan is particularly busy in furnishing temptations to the commission of the darling sin. He knows too well the evil propensities of the human heart, and, like a skilful angler, varies his baits to suit the tastes of his victims. When he saw pride working in the heart of David he provoked him to number Israel.
II. Every good man, conscious that he is prone to some particular sins, will direct his principal efforts against them. He is anxious to keep himself from his own iniquity. His efforts proceed on enlightened principles. The good man does not presume on his own strength; he devoutly prays for the assistance of the Holy Spirit. At the same time, he is persuaded that vigorous efforts on his part are indispensable, in the order of means. True, no man, strictly speaking, can keep himself.. David could not, he knew he could not; but he means that he had so exerted himself that God had given him success. How to secure this for ourselves I urge–
1. The importance of acknowledging our individual sins when we come before God. Be not content with general confession. For sometimes, when the conscience prompts to minute confession, we restrain the impulse, through a secret misgiving that if cherished it would either prevent the gratification of our favourite lust, or at least augment our subsequent distress, by rendering us the more inexcusable in the indulgence of it. Guard against this delusion. Go and spread your ease, with all its aggravations, before God, and cry for help against the darling sin.
2. The Christian makes it his especial business to mortify the sin: he is not satisfied with merely weakening its power; he aims at its destruction.
3. He forms strong resolutions against the sin. All the powers of his mind are in exercise; he deliberates and resolves to oppose his iniquity. His vows are recorded not on tables of stone, but in the fleshy tables of the heart. Aware of his own weakness, this is his determination–I will go forth against the sin in the strength of the Lord of hosts.
4. He carefully shuns everything which may facilitate the indulgence of the sin. Is intemperance the favourite propensity? In vain do former jovial companions invite him to partake of the intoxicating cup. The Christian will not go in the way of evil men. When unavoidably in circumstances of danger he is doubly on his guard. We are, at times, thus unavoidably placed in such positions.
5. The first risings of the sin he quickly and stoutly opposes. Nothing is more important than this. It is the part of wisdom to commence the attack, before the enemy has time to concentrate his forces. The smallest aperture in the embankment of a mighty river should be stopped, or it will increase, and the waters deluge the surrounding country, in spite of all resistance. The single spark must be extinguished, or a general conflagration may ensue.
6. The Christian furnishes his mind with cogent arguments, especially Scriptural ones, against his particular sins. If the prince of heathen philosophers could subdue his passionate temper by considerations derived from reason only, how much more may be expected from us who have reason and revelation both. Let the Psalmist teach us, who said, Thy word have I hid in my heart, that I might not sin against Thee.
7. He will carefully cherish the opposite graces. The timid child we stimulate to acts of bravery, convinced that as these acts increase his timidity Will decline. It is thus in the school of Christ; the more individual graces are cherished, the more their opposite vices will diminish.
8. He vigorously perseveres, till he has in a great measure gained his end.
III. Success in his efforts the good man will ever regard as an invaluable blessing. He can scarcely find language sufficiently elevated to express his feelings. Oh, success in these efforts, what a blessing!
1. It is a signal victory: a powerful enemy is subdued. Would you estimate its power? How difficult victory was. How many have fallen ill such conflict.
2. No other victory can equal it. He that ruleth his spirit is better than he that taketh a city.
3. The results are glorious. For–
(1) Other conflicts are rendered comparatively easy: The soldier who has stormed the strongly fortified castle has no difficulty in battering down the mud walls of a cottage; and the Christian who has subdued his reigning sin has a fair prospect of overcoming his other iniquities.
(2) It affords the most decisive evidence of personal piety. How anxious the believer is to make his calling and election sure, and where is he to look for decisive evidence? But if he be successful in the subjection of reigning lusts, his conscience assures him this is the best evidence.
(3) It enables the Christian to discharge the duties, and realise the privileges of religion, with greater spirit and delight.
(4) It diffuses a sweet calm over the soul and imparts solid satisfaction. Suppose the reigning passion indulged, what evil consequences ensue. The gratification, too, is but momentary. Soon it biteth like a serpent and stingeth like an adder. How delightful the feelings of David when Abigail kept him from shedding the blood of Nabal.
(5) It is particularly pleasing to God, and will be honoured, not only now but hereafter, with the emphatic marks of the Divine approbation. Oh, ye in whose hearts sin reigns without opposition, beware lest iniquity be your ruin. Take refuge in the Lord Jesus. Pray for the Spirit of God. Christians, if the subject has been exemplified in your happy practice, be humble, be grateful, and give God the praise. If it has reproved and grieved you, remember it is designed to stimulate and profit you. Rely upon the Spirit of God, and fear not to say, I will keep myself from mine iniquity. (Essex Remembrancer.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 23. I was also upright] The times in which David was most afflicted were the times of his greatest uprightness. Adversity was always to him a time of spiritual prosperity.
Mine iniquity.] Probably meaning what is generally termed the easily-besetting sin; the sin of his constitution, or that to which the temperament of his body most powerfully disposed him. What this was, is a subject of useless conjecture.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I did not pretend religion before men for my own ends, but did approve my heart and ways to the all-seeing God.
And I kept myself from mine iniquity, i e. from that sin which I was most inclined or tempted to; either,
1. From my hereditary and natural corruption, so far that it should not have dominion over me, nor break forth into any presumptuous or scandalous sins. Or rather,
2. From the sin of killing Saul, which might be called his sin, because this might seem most agreeable and desirable to him, both as a man and as a soldier, and as anointed to be king, as being a likely way both to revenge, and to preserve, and to advance himself; to which also he might seem to be both invited by the fair opportunity which Providence had put into his hand, 1Sa 24:4; 26:8, and necessitated by Sauls implacable malice, and his own perpetual and extreme dangers and distresses; and to which he was so strongly tempted by his own followers, in the place now quoted.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. upright before himIn myrelation to God I have been perfect as to all parts of His law. Theperfection does not relate to degree.
mine iniquityperhapsthe thought of his heart to kill Saul (1Sa24:6). That David does not allude to all his conduct, in allrelations, is evident from Ps 51:1,&c.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I was also upright before him,…. In heart and conversation, being sincere and faithful; so David was in the sight of God; but this is much more true of Christ, in whom there was no unrighteousness nor guile, neither in his heart, nor in his lips; he was of perfect integrity, and faithful in all things to him that appointed him;
and I kept myself from mine iniquity; which some interpret of original sin, in which David was born, which dwelt in him, and prompted him to sin; but rather it refers to the taking away of Saul’s life, which he might be tempted to do, as being his enemy that sought his life; and which he was put upon and urged to by some about him, and yet did it not. But it is best here also to apply these words to Christ; for though he had no iniquity of his own, yet he had the iniquities of his people on him, as their surety, and which he calls “mine”, Ps 40:12. But though he bore them, he did not commit any of them; though he was made sin, he knew none; and though he was tempted by Satan to the most enormous iniquities, as destroying himself and worshipping the devil, he kept himself from the evil one, that he could not touch him: the sense is, that he kept himself from committing any sin, which cannot be said of any mere man; and so far as good men are kept from sin, they are kept by the power of God, and not by themselves. All these things show, that the righteousness of Christ was a perfect, sinless one, entirely agreeable to the laws, statutes, and judgments of God; was pure in the sight of God, and rewardable in strict justice. Hence it is repeated as follows:
Fuente: John Gill’s Exposition of the Entire Bible
23. I was also upright with him. All the verbs in this verse are put by David in the future tense, I will be upright, etc. because he does not boast of one act only, or of a good work performed by fits and starts, but of steady perseverance in an upright course. What I have said before, namely, that David takes God for his judge, as he saw that he was wrongfully and unrighteously condemned by men, appears still more clearly from what he here says, “I have been upright with him.” The Scriptures, indeed, sometimes speak in similar terms of the saints, to distinguish them from hypocrites, who content themselves with wearing the outward mask of religious observances; but it is to disprove the false reports which were spread against him that David thus confidently appeals to God with respect to them. This is still more fully confirmed by the repetition of the same thing which is made a little after, According to the cleanness of my hands before his eyes In these words there is evidently a contrast between the eyes of God and the blinded or malignant eyes of the world; as if he had said, I disregard false and wicked calumnies, provided I am pure and upright in the sight of God, whose judgment can never be perverted by malevolent or other vicious and perverse affections. Moreover, the integrity which he attributes to himself is not perfection but sincerity, which is opposed to dissimulation and hypocrisy. This may be gathered from the last clause of the 23 verse, where he says, I have kept myself from my iniquity In thus speaking, he tacitly acknowledges that he had not been so pure and free from sinful affections as that the malignity of his enemies did not frequently excite indignation within him, and gall him to the heart. He had therefore to fight in his own mind against many temptations, for as he was a man, he must have felt in the flesh on many occasions the stirrings of vexation and anger. But this was the proof of his virtue, that he imposed a restraint upon himself, and refrained from whatever he knew to be contrary to the word of God. A man will never persevere in the practice of uprightness and of godliness, unless he carefully keep himself from his iniquity.
Fuente: Calvin’s Complete Commentary
23. Mine iniquity The iniquity that a king in my circumstances is exposed to, such as ambition, pride, revenge, forgetfulness of God. All conditions of life have their besetting sins. Heb 12:1
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 18:23. I kept myself from mine iniquity The affix jod, my to the noun avon may probably be merely supplemental, and not point out any particular sin to which David was especially inclined. The Chaldee paraphrase renders it, He was the saviour of my soul from sin; and the Syriac version, I preserved myself from sin; or, if it was intended to point out any such sin, it may be difficult to determine what it was. David certainly was of a warm, eager, hasty disposition: this appears throughout the whole of his character: and when his passions were raised, and in the heat of his temper, he was liable to be transported into unjustifiable proceedings; yet we find that in this respect he had wonderfully the mastery over himself. This appeared in his whole behaviour towards Saul; and though, in the affair of Nabal, he vowed a cruel revenge for an outrageous affront, he immediately grew cool when reason took place, and blessed God that he had been preserved from executing the purpose which he had formed. This violence of temper may be what he calls his own iniquity; which he had learned to conquer, and from the guilty effects of which, he reflects with comfort that he had been enabled to keep himself. Chandler.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 517
BESETTING SINS
Psa 18:23. I kept myself from mine iniquity.
NOTHING is a richer source of comfort to any man than the testimony of his own conscience that he has acted right: for, if our own heart condemn us not, then have we confidence towards God. St. Paul enjoyed this in a pre-eminent degree: Our rejoicing, says he, is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world [Note: 2Co 1:12.]. And, in the whole of his conduct towards Saul, David could appeal to God himself, that he had demeaned himself as a loyal subject, and had rendered nothing but good for all the evil that he had received at his hands. They, Saul and his followers, prevented me in the day of my calamity: but the Lord was my stay. He brought me forth also into a large place: he delivered me, because he delighted in me. The Lord rewarded me according to my righteousness; according to the cleanness of my hands hath he recompensed me. For I have kept the ways of the Lord; and have not wickedly departed from my God. For all his judgments were before me; and I did not put away his statutes from me. I was also upright before him, and I kept myself from mine iniquity
It is my intention to inquire,
I.
What is that iniquity which we may properly call our own?
There are in every individual of our fallen race the seeds of all sin. But, as in different soils some plants will flourish more than others, so in different men are different propensities, which, growing to maturity, become prominent and characteristic features of the different individuals. There is, more or less, in every one some sin which more easily besets him [Note: Heb 12:1.]; and which, therefore, may be justly called his own, as having taken the fuller possession of his soul, and as serving to distinguish him from others. That may be called our own,
1.
To which, from outward circumstances, we are most exposed
[This I suppose to be the precise case with David in my text. He was persecuted by Saul with most unrelenting cruelty: and was strongly tempted, both by his friends and by a regard for his own safety, to avail himself of the opportunities which were afforded him of destroying his enemy [Note: 1Sa 24:2-15; 1Sa 26:6-12.]. Now, by birth and education, men are exposed to widely different temptations; as Agur intimated, when he prayed, Remove far from me vanity and lies: give me neither poverty nor riches: feed me with food convenient for me; lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor and steal, and take the name of my God in vain [Note: Pro 30:8-9.]. Men also are subjected to evils incidental to their different vocations in life. those who move in a higher sphere, under the influence of proud and ambitious thoughts, are led to seek their own advancement at the expense of others. Those of the middling classes, who are engaged in mercantile transactions, are but too prone to indulge an inordinate desire of wealth: whilst those of the lowest rank are apt to yield to the unhallowed emotions of murmuring and discontent. When John the Baptist saw persons of different vocations coming to his baptism, he particularly adverted to their respective occupations, to guard them against the evils incident to each; warning the publicans against exaction, and the soldiers against rapacity [Note: Luk 3:12-14.]; and thus shewing how all, in every department of life, are bound to watch against the sins to which their peculiar callings more immediately expose them. From our connexions and relations in life we also are subjected to many evils which tend to form and fix our character. Are we surrounded by those who are gay and dissipated? we are apt to contract a taste for gaiety and folly. Are our nearest relations worldly, carnal, covetous, ambitious? we are apt to drink into their spirit, and to be greatly influenced by their example: as it is said of Joram, king of Judah, He walked in the way of the kings of Israel, as did the house of Ahab: for the daughter of Ahab was his wife; and he did evil in the sight of the Lord [Note: 2Ki 8:18,].]
2.
To which, from inward dispositions, we are most inclined
[Even in the earliest infancy there will be found widely different dispositions in children of the same parents: and as the children grow up to manhood, these form, in a very great degree, their distinctive characters through life. Doubtless these dispositions may be abated in some, and strengthened in others, according to the occasions that may arise for their nourishment or suppression: they may also vary with the different periods of their life. But, whatever be a mans leading disposition, it will expose him to temptation, and he will be likely to be betrayed into sin by means of those things which are calculated to gratify his peculiar desire. In other matters he may maintain a blameless deportment: or, if he have erred, may easily renounce his errors: but on the side of his darling lust he will be in danger of falling; even as Herod, who would obey in many respects the admonitions of John the Baptist [Note: Mar 6:18-28.], but, when called to put away his beloved Herodias, would rather sacrifice the life of his Monitor than comply with his advice? Let the besetting propensity be what it may, on that side will be our danger, and the sin arising from it is that which we need to guard against as most peculiarly our own.]
3.
To which, from habit, we are most addicted
[Habit is, indeed, a second nature; and an Ethiopian may as easily change his skin, or a leopard his spots, as we can put away an evil to which we have been long accustomed. A man that has long yielded to fretfulness and impatience will never want occasions whereon to shew the irritability of his mind. A person who has given way to impurity, will contract such a propensity to the indulgence of it, that his very eyes will be full of adultery, and he cannot cease from sin [Note: 2Pe 2:14.], even when there are not before him any objects to call it forth; his own polluted imagination furnishing him with plenty of fuel for his unhallowed fire. The backslider in heart, we are told, shall be filled with his own ways [Note: Pro 14:14.]: from whence we see, that habit gives to our lusts a certain property in us, and to us a certain property in them; insomuch, that as there is a mutual indwelling between God and the believing soul, so is there also between a sinner and the lusts with which, from habit, he has obtained a more than ordinary familiarity: so true is that declaration of the Apostle, that, whatever be a mans outward temptations, he is, in fact, drawn away of his own lust, and enticed [Note: Jam 1:14.].]
If, from what has been said, we have any insight into our besetting sin, let us proceed to inquire,
II.
How far we are able to adopt the language of the Psalmist in relation to it?
Certainly, we are all deeply interested in this matter. Let me, then, press home upon you the following inquiries:
1.
How far have you discovered your besetting sin?
[It is surprising to what an extent men in general are blinded in reference to it. All around them see it easily enough, whilst they themselves are strangers to it. All their acquaintance will say, This is a proud man; that a passionate man; that a covetous man; that an uncharitable and censorious man; that a querulous and discontented man. But, however clear mens characteristic infirmities are to others, they are hid from themselves: and in many cases men not only veil their faults under some specious name, but actually take credit to themselves for those very peculiarities as constituting their most distinguishing virtues. The proud man, who for a slight offence will shed the blood of an acquaintance, calls himself a man of honour. The ambitious man, who slaughters thousands and tens of thousands in order to extend his empire, when he has already far more than he knows well how to govern, is called a conqueror, and values himself upon that as entitling him to the admiration of mankind. And the man who is, with insatiable avidity, amassing wealth, applauds himself as prudently providing for his family. And if a mans faults be too glaring to be turned into virtues, he will extenuate them under the name of venial errors, or youthful indiscretions. But, Beloved, if this be your state, you are yet in darkness and the shadow of death. The very first step towards the knowledge of a Saviour is the knowledge of yourselves: and if you possess not that, all your other knowledge, whatever it may be, will be in vain.]
2.
How far have you watched and prayed against it?
[With all our self-love, our besetting sin may be so glaring and dominant that we cannot but know it. Still, however, we may not be humbled under a sense of it, but, like King Saul, may be returning to it again and again, after all our acknowledgment of its vileness. But it is not thus with an upright soul. He will say with indignation, What have I to do any more with idols? And if he has been foiled in one and another attempt to subdue his lusts, he will be more and more earnest in prayer to God for grace sufficient for him, that, through the influences of the Holy Spirit, he may mortify the deeds of the body [Note: Rom 8:13.], and preserve himself unspotted, though in the midst of a polluting and ensnaring world [Note: Jam 1:27.].
See, also, whether you watch against the occasions that may call forth your indwelling corruption and whether you mark the first risings of it in your soul, that you may the more effectually prevent its dominance and defilement? Our Lords direction is, Watch and pray, that ye enter not into temptation: and he has provided armour for us, that we may fight against sin in its first assaults. And we may be sure, that, if we be not thus habitually contending with it, we can never with truth assert that we have kept ourselves from it.]
3.
How far have we actually overcome it?
[One that is born of God cannot commit sin [Note: 1Jn 3:9.], as once he did. God has said, that sin shall not have dominion over him, because he is not under the law, but under grace [Note: Rom 6:14.]. The man that obeys sin, is the servant of sin: and consequently neither is, nor can be, the servant of God [Note: Rom 6:16.]. He may, it is true, still feel the workings of his besetting sin: but then it will be an intolerable burthen to him: and whilst under a sense of its working, he will cry, Oh, wretched man that I am! who shall deliver me from this body of sin and death? he will be enabled to add, I thank God, through Jesus Christ our Lord [Note: Rom 7:18-19; Rom 7:24-25.]. I again say, its motions may still continue: but its power is broken, and its reign destroyed; so that he is no longer the bond-slave of Satan; for the truth has made him free: and he is free indeed [Note: Joh 8:32.].]
That I may enforce this subject on your hearts and consciences, I declare before God and this assembly,
1.
That only in proportion as you keep yourselves from your besetting sin, have you any evidence that you are upright before God
[David speaks of his victory over his besetting sin as his evidence of his uprightness before God: I have been upright before God: for I have kept myself from my iniquity. Now, I beseech you, Brethren, to try yourselves by this test. If you are Christs indeed, you have crucified the flesh with the affections and lusts [Note: Gal 5:24.]; and if you are Israelites indeed, you are without any known and allowed guile [Note: Joh 1:47.]. But I must warn you, that, if you allow any one sin, you cannot be the servants of Jesus Christ: for if you were really his, you would walk as he walked [Note: 1Jn 2:6.], and purify yourselves even as he is pure [Note: 1Jn 3:3.].]
2.
That only in proportion as you keep yourselves from your besetting sin, have you any hope of happiness in the eternal world
[Our blessed Lord has told us plainly, that a right eye or a right hand retained by us will be the means of casting us into hell fire [Note: Mar 9:43-48.]. What a terrific thought is this! and how fearful should it make us of self-deception! Truly, we should not be content with searching and trying ourselves, but should beg of God, also, to search and try us, to see if there be any wicked way in us, and to lead us in the way everlasting [Note: Psa 139:23-24.]. For, if we should be saved at last, we must be sincere, and without offence till the day of Christ [Note: Php 1:10.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Psa 18:23 I was also upright before him, and I kept myself from mine iniquity.
Ver. 23. I was also upright before him ] This he had because he kept God’s commandments, as Psa 18:22 , had respect to them all, Psa 119:6 , both to the magnalia and minutula legis, which he kept as the apple of his eye, Pro 7:2 , even all God’s wills, Act 13:22 , and was therefore approved in Christ, as Apelles, Rom 16:10 , and passed for an Israelite indeed, in whom was no guile, as Nathanael, Joh 1:47 .
And I kept myself from mine iniquity
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
before = with.
mine iniquity. Some codices read “the wicked”. Hebrew “avah. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
upright: Psa 7:1 – Psa 8:9, Psa 11:7, Psa 17:3, Psa 37:27, 1Sa 26:23, 1Ch 29:17
before: Heb. with
I kept: Mat 5:29, Mat 5:30, Mat 18:8, Mat 18:9
Reciprocal: Neh 5:19 – according to Job 1:8 – a perfect Psa 19:13 – I shall Psa 119:101 – refrained Isa 3:10 – they shall eat Isa 26:7 – way Isa 26:8 – in Luk 3:13 – Exact Heb 12:1 – and the sin 1Jo 5:18 – keepeth
Fuente: The Treasury of Scripture Knowledge
18:23 I was also upright before him, and I kept myself from mine {f} iniquity.
(f) I neither gave place to their wicked temptations nor to my own desires.