Psalms · Chapter 32

Verse 1. Blessed is he whose transgression is forgiven] In this and the following verse four evils are mentioned: 1. Transgression, [vp pesha. 2. Sin, hacj chataah. 3. Iniquity, ˆw[ avon. 4. Guile, hymr remiyah. The first signifies the passing over a boundary, doing what is prohibited. The second signifies the missing of a mark, not doing what was commanded; but is often taken to express sinfulness, or sin in the future, producing transgression in the life. The third signifies what is turned out of its proper course or situation; any thing morally distorted or perverted. Iniquity, what is contrary to equity or justice. The fourth signifies fraud, deceit, guile, &c. To remove these evils, three acts are mentioned: forgiving, covering, and not imputing. 1. TRANSGRESSION, [vp pesha, must be forgiven, ywcn nesui, borne away, i.e., by a vicarious sacrifice; for bearing sin, or bearing away sin, always implies this. 2. SIN, hacj chataah, must be covered, ywsk kesui, hidden from the sight. It is odious and abominable, and must be put out of sight. 3. INIQUITY, ˆw[ anon, which is perverse or distorted, must not be imputed, bvjy al lo yachshob, must not be reckoned to his account. 4. GUILE, hymr remiyah, must be annihilated from the soul: In whose spirit there is no GUILE. The man whose transgression is forgiven; whose sin is hidden, God having cast it as a millstone into the depths of the sea; whose iniquity and perversion is not reckoned to his account; and whose guile, the deceitful and desperately wicked heart, is annihilated, being emptied of sin and filled with righteousness, is necessarily a happy man.

The old Psalter translates these two verses thus: Blissid qwas wikednes es for gyven, and qwas synnes is hyled (covered.) Blisful man til qwam Lord retted (reckoneth) noght Syn: ne na treson es in his gast (spirit.) In vain does any man look for or expect happiness while the power of sin remains, its guilt unpardoned, and its impurity not purged away. To the person who has got such blessings, we may say as the psalmist said, yrva ashrey, O the blessedness of that man, whose transgression is forgiven! &c. St. Paul quotes this passage, Romans 4:6, 7, to illustrate the doctrine of justification by faith; where see the notes.

Verse 1. Blessed is the man, &c. — We are here taught wherein true happiness consists, and what is the cause and foundation of it. It consists not in the possession of the wealth or honours of the world, or in the enjoyment of its pleasures, but in those spiritual blessings which flow from the favour and grace of God; whose transgression is forgiven — He does not say, Blessed is the man who never transgressed. For he knew no such man could be found; all having sinned and come short of the glory of God, and consequently of that happiness conferred on man at his first creation. But he lays the foundation of fallen and sinful man’s happiness on the only foundation on which it can be laid, and that is on the pardon of sin. For as all our misery came in by sin, so it is not likely, nay, it is not possible, it should be removed, or even alleviated, without the forgiveness of sin. It is true that, in the first Psalm, David pronounces the man blessed who walks not in the counsel of the ungodly, &c., but delights in, and meditates on, God’s law: and that, Psalm 119:1, he terms the undefiled in the way blessed who walk in the law of the Lord. But it must be observed that in these and such like passages he is describing the character of the truly blessed man, and it is certain he that has not that character cannot be happy. But here he is showing the ground of the righteous man’s blessedness, the fundamental privilege from which all the other ingredients of this blessedness flow. Sin is here termed transgression, for it is the transgression of the law, 1 John 3:4; and when it is forgiven, the obligation to punishment which we lay under, by virtue of the sentence of the law: is vacated and cancelled. It is lifted off, as ywcn, nasui, may be rendered; so that the pardoned sinner is eased of a burden, a heavy burden which lay on his conscience, and of the weight of which he began to be sensible when he began to be awakened out of his spiritual lethargy, and to be truly convinced of his sinfulness and guilt, and of the sentence of condemnation gone out against him. The remission of his sins gives rest and relief to his weary and heavy-laden soul, Matthew 11:28. Whose sin is covered — Namely, by God, and not by man; who ought to confess, and not to hide it, verse 5. Sin makes us loathsome, filthy, and abominable in the sight of God, and utterly unfit for communion with him; and when our consciences are truly enlightened and awakened, it makes us loathsome and abominable in our own sight. But when it is pardoned, it is covered, as it were, by the mantle of the divine mercy, in and through the sacrifice and intercession of Him who is made of God to believers righteousness; who is the true propitiatory, or mercy-seat, where mercy may be found in a way consistent with justice, Romans 3:24. Our sins, when forgiven, are covered, not from ourselves, no: my sin, says David, is ever before me: not from God’s omniscience, but from his vindictive justice; when he pardons sin he remembers it no more; he casts it behind his back, it shall be sought for, and not found. And the sinner, being reconciled to God, begins to be reconciled to himself. The metaphor, Dr. Dodd thinks, is taken from writers who obliterate what is faulty in their writing.

Verse 1. Blessed is he whose transgression is forgiven. ywcn nesui, carried away, alluding to the scape-goat, and to the sin-offerings, on which the sin of the culprit was laid, and borne away. By consequence, the socinian notion of pardon without atonement, is altogether illusive. The iniquity of us all was laid on the Saviour; and our sin being imputed to him, shall no longer be imputed to us, who fly for refuge to his wounds. It is “covered” in his grave, and when sought for it shall not be found. All the promises of pardon are couched in diversified language, which operates as balm to the wounded conscience. This text is the more remarkable, being cited by St. Paul against the pharisees, to show that the Lord imputes righteousness without works. It is God that justifieth; it is Christ that died; and whom he justifies, those he also glorifies by sanctifying grace, and by investiture with all the privileges of the sons of God.

1. Covered—This is the literal signification of the Hebrew word, and is here used synonymously with forgiven, as if, when sin is pardoned, it is hidden, put out of sight; that is, it was without further judicial recognition. In this sense it is equal to rpk, (kaphar,) to cover, which is the standing word for to atone, to expiate, as Nehemiah 4:5; (compare Hebrews 3:37;) Psalm 85:2. The Hebrews knew of no pardon without atonement. Expiation annihilated guilt, and was the basis of all communion with God. In this case, as David offered no animal sacrifice of expiation, a higher and more prototypical view of the subject must have sustained his faith. See on Psalm 51:16.

V. 2. Imputeth-Whom God doth not charge with the guilt of his sins, but graciously pardons and accepts him in Christ. No guile-Who freely confesses all his sins, and turns from sin to God with all his heart.

Verse 2. Unto whom the Lord imputeth not iniquity — Whom God doth not charge with the guilt of his sins, as he justly might, but pardons and accepts him in Christ. And in whose spirit there is no guile — Who freely confesses all his sins, without dissembling, is truly sorry for, and sincerely hates them, and turns from sin to God with all his heart.

2. Imputeth not iniquity—Quoted by Paul as identical with “imputeth righteousness.” Romans 4:6, 8. Guile—Deceit, falsehood. “Iniquity,” in previous line, is used in the sense of guiltiness, liability to punishment. Thus, the spirit—the seat of all moral good or evil—is expiated of guilt and purged from all deceit. No more evangelical view of atonement, pardon and regeneration are found in Holy Scripture.

V. 3. Silence-From a full and open confession of my sins. Old-My spirit failed, and the strength of my body decayed. Roaring-Because of the continual horrors of my conscience, and sense of God’s wrath.

Verse 3. When I kept silence] Before I humbled myself, and confessed my sin, my soul was under the deepest horror. “I roared all the day long;” and felt the hand of God heavy upon my soul.

Verses 3-5. When I kept silence — Namely, from a full and open confession of my sins, and from pouring out my soul to God in serious and fervent prayers for pardon and peace. My bones waxed old — My spirits failed, and the strength of my body decayed; through my roaring all the day long — Because of the continual horrors of my conscience, and sense of God’s wrath, wherewith I was, as yet, rather oppressed and overwhelmed than brought to a thorough repentance. For thy hand was heavy upon me — Thy afflicting hand, bringing my sins to remembrance, and filling me with thy terrors for them. My moisture is turned, &c. — My very radical moisture is, in a manner, dried up and wasted through excessive fears and sorrows. I said, I will confess my transgressions, &c. — At last I took up a full resolution that I would no longer vainly seek to hide my sins from the all-seeing eye of God, but that I would openly and candidly confess and bewail all my sins, with all their aggravations, and humbly implore the pardon of them. Observe, reader, this is the true and only way to find peace of conscience. Those that would have the comfort of the pardon of their sins must, like David, take shame to themselves by a penitent confession of them. And we must be particular in our confessions, Thus and thus have I done; and, in so doing, I have done very wickedly. And we must confess the justice of the punishment, or correction, we have been under for sin, saying, The Lord is just in all that he hath brought upon us, and we deserve much severer chastisement. I am no more worthy to be called thy son. We must confess our sins with shame and holy blushing, with fear and holy trembling. And if we bring forth fruit worthy of this repentance, we shall surely, like David, obtain forgiveness. And thou forgavest the iniquity of my sin — That is, the guilt of my sin, or my exceeding sinful sin; two words, signifying the same thing, (iniquity and sin,) being here put together by way of aggravation, according to the manner of the Hebrews. Observe again, reader: David speaks with confidence that the Lord had forgiven him. He received a sense of pardon, the knowledge of salvation, by the forgiveness of his sins, and so mayest thou: see Luke 1:77. O seek this blessing with all thy heart!

Ver. 3. When I kept silence, dreading the disclosure of sin. Yet his heart swelled like a tumor, seeking to discharge its anguish in confessions to God and men, that the wound might be washed and healed.

3, 4 describe David’s mental sufferings during all this time, while both the guilt and guile just mentioned held their dark dominion. See Proverbs 28:13. The particle “when” might be rendered because—Because “I kept silence,” etc., as in verse 4, “For, because, day and night,” etc.; but the common version is preferable. Roaring—The word is used for the roaring of lions, or any loud thundering or threatening sound; but here, as in Job 3:24; Psalm 22:1; 38:8, it means loud moaning, or groaning.

4. For day and night—Here is the reason of what is stated in verse 3. “Day and night” indicates a long continuance of these sufferings, as also that they were unintermitted. Drought of summer—In summer the grass upon the hills and fields of Palestine, except in well watered places, becomes sear and dry by the heat, giving an aspect of barrenness, wholly different from the freshness and verdure of March and April.

V. 4. Hand-Thy afflicting hand. My moisture-Was dried up.

Verses 3-5. When I kept silence — Namely, from a full and open confession of my sins, and from pouring out my soul to God in serious and fervent prayers for pardon and peace. My bones waxed old — My spirits failed, and the strength of my body decayed; through my roaring all the day long — Because of the continual horrors of my conscience, and sense of God’s wrath, wherewith I was, as yet, rather oppressed and overwhelmed than brought to a thorough repentance. For thy hand was heavy upon me — Thy afflicting hand, bringing my sins to remembrance, and filling me with thy terrors for them. My moisture is turned, &c. — My very radical moisture is, in a manner, dried up and wasted through excessive fears and sorrows. I said, I will confess my transgressions, &c. — At last I took up a full resolution that I would no longer vainly seek to hide my sins from the all-seeing eye of God, but that I would openly and candidly confess and bewail all my sins, with all their aggravations, and humbly implore the pardon of them. Observe, reader, this is the true and only way to find peace of conscience. Those that would have the comfort of the pardon of their sins must, like David, take shame to themselves by a penitent confession of them. And we must be particular in our confessions, Thus and thus have I done; and, in so doing, I have done very wickedly. And we must confess the justice of the punishment, or correction, we have been under for sin, saying, The Lord is just in all that he hath brought upon us, and we deserve much severer chastisement. I am no more worthy to be called thy son. We must confess our sins with shame and holy blushing, with fear and holy trembling. And if we bring forth fruit worthy of this repentance, we shall surely, like David, obtain forgiveness. And thou forgavest the iniquity of my sin — That is, the guilt of my sin, or my exceeding sinful sin; two words, signifying the same thing, (iniquity and sin,) being here put together by way of aggravation, according to the manner of the Hebrews. Observe again, reader: David speaks with confidence that the Lord had forgiven him. He received a sense of pardon, the knowledge of salvation, by the forgiveness of his sins, and so mayest thou: see Luke 1:77. O seek this blessing with all thy heart!

3, 4 describe David’s mental sufferings during all this time, while both the guilt and guile just mentioned held their dark dominion. See Proverbs 28:13. The particle “when” might be rendered because—Because “I kept silence,” etc., as in verse 4, “For, because, day and night,” etc.; but the common version is preferable. Roaring—The word is used for the roaring of lions, or any loud thundering or threatening sound; but here, as in Job 3:24; Psalm 22:1; 38:8, it means loud moaning, or groaning.

4. For day and night—Here is the reason of what is stated in verse 3. “Day and night” indicates a long continuance of these sufferings, as also that they were unintermitted. Drought of summer—In summer the grass upon the hills and fields of Palestine, except in well watered places, becomes sear and dry by the heat, giving an aspect of barrenness, wholly different from the freshness and verdure of March and April.

V. 5. The iniquity-The guilt of my sin.

Verse 5. I acknowledged my sin] When this confession was made thoroughly and sincerely, and I ceased to cover and extenuate my offence, then thou didst forgive the iniquity of my sin. I felt the hardness of heart: I felt the deep distress of soul; I felt power to confess and abhor my sin; I felt confidence in the mercy of the Lord; and I felt the forgiveness of the iniquity of my sin.

Selah.] This is all true; I know it; I felt it; I feel it.

Verses 3-5. When I kept silence — Namely, from a full and open confession of my sins, and from pouring out my soul to God in serious and fervent prayers for pardon and peace. My bones waxed old — My spirits failed, and the strength of my body decayed; through my roaring all the day long — Because of the continual horrors of my conscience, and sense of God’s wrath, wherewith I was, as yet, rather oppressed and overwhelmed than brought to a thorough repentance. For thy hand was heavy upon me — Thy afflicting hand, bringing my sins to remembrance, and filling me with thy terrors for them. My moisture is turned, &c. — My very radical moisture is, in a manner, dried up and wasted through excessive fears and sorrows. I said, I will confess my transgressions, &c. — At last I took up a full resolution that I would no longer vainly seek to hide my sins from the all-seeing eye of God, but that I would openly and candidly confess and bewail all my sins, with all their aggravations, and humbly implore the pardon of them. Observe, reader, this is the true and only way to find peace of conscience. Those that would have the comfort of the pardon of their sins must, like David, take shame to themselves by a penitent confession of them. And we must be particular in our confessions, Thus and thus have I done; and, in so doing, I have done very wickedly. And we must confess the justice of the punishment, or correction, we have been under for sin, saying, The Lord is just in all that he hath brought upon us, and we deserve much severer chastisement. I am no more worthy to be called thy son. We must confess our sins with shame and holy blushing, with fear and holy trembling. And if we bring forth fruit worthy of this repentance, we shall surely, like David, obtain forgiveness. And thou forgavest the iniquity of my sin — That is, the guilt of my sin, or my exceeding sinful sin; two words, signifying the same thing, (iniquity and sin,) being here put together by way of aggravation, according to the manner of the Hebrews. Observe again, reader: David speaks with confidence that the Lord had forgiven him. He received a sense of pardon, the knowledge of salvation, by the forgiveness of his sins, and so mayest thou: see Luke 1:77. O seek this blessing with all thy heart!

5. I acknowledged my sin—This evidently dates from the faithful reproof of the prophet Nathan. 2 Samuel 12:13. As the first verb of the verse is in the Hebrew future, (I will acknowledge, etc.,) and all the others in the past tense, some suppose it to be expressive of a promise made in the past which he now fulfils; and this accords with the second part of the verse, I said, I will confess. But no intimation is elsewhere given of such a promise, and the text indicates that the resolve to “confess” was immediately followed by the confession, and this soon after, and in regular sequence, by pardon. It is better, therefore, to follow the common version, and most interpreters, and explain the verb in the past tense. Iniquity of my sin—Sin has a perverse and polluting effect upon the soul, as well as a penal relation to God’s law. To forgive the “iniquity of sin” is not only to remit its penalty, but to obliterate from mind and character its existence and evil effect.

V. 6. For this-Upon the encouragement of my example. Found-In an acceptable and seasonable time, while God continues to offer grace and mercy. Waters-In the time of great calamities. Not come-So as to overwhelm him.

Verse 6. For this shall every one that is godly] Because thou art merciful; because thou hast shown mercy to all who have truly turned to thee, and believed in thee; every one who fears thee, and hears of this, shall pray unto thee in an acceptable time, when thou mayest be found; in the time of finding. When the heart is softened and the conscience alarmed, that is a time of finding. God is ever ready; men are not so. Who can pray with a hard heart and a dark mind? While you feel relentings, pray. Surely in the floods] In violent trials, afflictions, and temptations; when the rains descend, the winds blow, and the floods beat against that godly man who prays and trusts in God; “they shall not come nigh him,” so as to weaken his confidence or destroy his soul. His house is founded on a rock.

Verse 6. For this — That is, upon the encouragement of my example, and of thy great mercy vouchsafed to me, in answer to my humble confession and supplication; shall every one that is godly — That is, truly penitent, and dreads thy wrath on account of his past sins, resolving to serve thee for the future; pray unto thee — Namely, for the forgiveness of his sins, and for a testimony by thy Spirit in his heart, that thou hast forgiven him, Romans 8:16. In a time when thou mayest be found — Hebrew, axm t[l, legneth metzo, in the time of finding, namely, of finding thee; while there is room for repentance and reconciliation with thee. The Chaldee renders it, In an acceptable time, the Arabic, In a time of hearing. Thus Isaiah, Seek ye the Lord while he may be found, call ye upon him while he is near. The meaning is, in a seasonable time, while God continues to offer grace and mercy to sinners. By this clause the psalmist seems to intimate the difference between the truly penitent or godly, who pray and cry earnestly to God for mercy in its season; and the wicked and impenitent, who will not do so till it be too late, and the season be lost. Mark this well, O reader, and see that thou lose no time, but seek the Lord speedily, Zechariah 8:21, lest death cut thee off, and then it will be too late to seek him. Remember, Now is the accepted time, behold, now is the day of salvation. Surely in the floods of great waters — That is, in the time of great calamities, which are frequently compared to great waters; they shall not come nigh unto him — So as to overwhelm or hurt him. Or, God will set him on a high and safe place, out of the reach of them; as he provided an ark for Noah when the deluge came, to which perhaps he here alludes. Those that have God nigh unto them, which all upright, penitent, praying people have, are so guarded, so advanced, that no waters, no, not great waters, no, not floods of them, can come nigh them to hurt them. As the temptations of the wicked one touch them not, 1 John 5:18, so neither do the troubles of this evil world; these fiery darts of both kinds drop short of them.

Ver. 6. For this (pardon) shall every one that is godly pray unto thee. Hebrews Every one that is merciful; for if we forgive not men their trespasses, our heavenly Father will not forgive us. Blessed are the merciful, for they shall obtain mercy. No man can ask a pardon with confidence, without the fruits meet for repentance. The word godly quite destroys the spirit of the text.

6. For this—Because of this signal answer to prayer, shall every one that is godly be encouraged to pray. In a time when thou mayest be found— Literally, During a time of finding; that is, as long as the time of grace lasts. See Psalm 69:13; Isaiah 49:8; 55:6; 2 Corinthians 6:2.

Verse 7. Thou art my hiding place] An allusion, probably, to the city of refuge: “Thou shalt preserve me from trouble.” The avenger of blood shall not be able to overtake me. And being encompassed with an impregnable wall, I shall feel myself encompassed with songs of deliverance-I shall know that I am safe.

Verse 7. Thou art my hiding-place — When by faith I have recourse to thee, I see all the reason in the world to be easy, and to think myself out of the reach of any real evil. Thou shalt preserve me from trouble — From the sting of it, and from the strokes of it, as far as is good for me. Thou shalt preserve me from such trouble as I was in while I kept silence, and did not confess my sins, and pray for forgiveness, verse 3. If, when God has pardoned our sins. he were to leave us to ourselves, we should soon relapse into sin, and contract fresh guilt, and thereby plunge ourselves again into the same gulf of distress and misery; therefore, when we have received the comfort of our remission, we must have recourse to the grace of God to be preserved from returning to folly again, and having our hearts again hardened by the deceitfulness of sin. God keeps his people from trouble, by keeping them from sin. Thou shalt compass me about with songs of deliverance — With such great deliverances on all sides as will give just occasion to sing thy praise. And my friends, also, shall compass me about in the great congregation, to join with me in songs of praise: they shall join their songs of deliverance with mine.

7. My hiding place—My place of safety. In the previous verse the psalmist mentions the general effect of his great restoration; here he speaks of the enlargement of his personal faith and joy.

V. 8. I will-This and the next verse seems to be the words of God, whom David brings in as returning this answer to his prayers. Mine eye-So Christ did St. Peter, when he turned and looked upon him.

Verse 8. I will instruct thee] These are probably the Lord’s words to David. Seeing thou art now sensible of the mercy thou hast received from me, and art purposing to live to my glory, I will give thee all the assistance requisite. I will become thy Instructor, “and will teach thee,” in all occurrences, “the way thou shouldst go.” I will keep mine eyes upon thee, and thou shalt keep thine upon me: as I go, thou must follow me; and I will continually watch for thy good.

Verse 8. I will instruct thee — Whoever thou art that desirest instruction; and teach thee in the way which thou shalt go — That is, in which thou oughtest to walk. Thus, in another of his penitential Psalms, he resolves that when God should restore to him the joy of his salvation, he would teach transgressors his ways, and do what he could to convert sinners to God, as well as comfort those that were converted, Psalm 51:12. Those are best able to teach others the grace of God who have themselves had the experience of it. And those who are themselves taught of God ought to tell others what he hath done for their souls, and so to teach them. I will guide thee with mine eye — This may be understood of God’s conduct toward, and direction of, his people. He guides them with his eye, by his clear sight and discernment of the way in which they ought to go, giving them information in his word, and secret intimations of his will and their duty, by his Spirit and the turns of his providence, which he enables his people to understand and take directions from, as a master makes a servant know his mind by the look or motion of his eye. But the words are rather, to be considered as David’s declaration or promise to those who were willing to be directed by him. Poole paraphrases them, “I will lend thee the eyes of my mind: or I will be to thee instead of eyes, (see Numbers 10:31,) to advise, direct, and caution thee. I will guide thee, as the rider doth his horse, (to which the person guided is compared verse 9,) or as a master doth his scholar, or as a guide doth him who knows not the right way.” Or the words may be rendered, I will give thee counsel, mine eye shall be upon thee: see Genesis 44:21; Jeremiah 24:6, and 40:4. I will instruct, admonish, and watch over thee. I will give thee the best counsel I can, and then observe whether thou takest it or not. “Those that are taught in the word,” says Henry, “should be under the constant inspection of those that teach them; spiritual guides must be overseers.”

8. I will instruct thee—The current of modern criticism supposes David to be here speaking. The psalm is a “maschil,” (see on title.) He rebukes those of “no understanding,” (verse 9,) and this instructive discourse is what he promised after restoration. Psalm 51:13. It is the dictate as well as duty of a renewed heart to teach others the way. See Psalm 34:11; Luke 22:32. Guide thee with mine eye—The marginal reading is better: “I will counsel thee, mine eye shall be upon thee,” meaning, while I undertake the office of tutor and guide, I will exercise toward you the most watchful, accurate, and personal care. But it is often understood of God as speaking, and certainly this gives a very comforting sense.

V. 9. Will not-Unless they be forced to it by a bit or bridle. And so all the ancient translators understand it.

Verse 9. Be ye not as the horse or as the mule] They will only act by force and constraint; be not like them; give a willing service to your Maker. “They have no understanding;” you have a rational soul, made to be guided and influenced by reason. The service of your God is a reasonable service; act, therefore, as a rational being. The horse and the mule are turned with difficulty; they must be constrained with bit and bridle. Do not be like them; do not oblige your Maker to have continual recourse to afflictions, trials, and severe dispensations of providence, to keep you in the way, or to recover you after you have gone out of it.

Verse 9. Be not as the horse, or as the mule — God hath endowed you with reason, both to inform you what you ought to do. and to check you when you do amiss, and hath made you capable also of receiving good admonitions from others; do not therefore follow your own unbridled lusts and appetites; much less be refractory and untractable, when God would reduce you from the error of your ways; as if you were not men, but headstrong horses and mules, which can by no means be curbed or governed, without bit and bridle. Houbigant renders the last clause, very properly, Or they will not come near thee; for, as horses and mules are not dangerous beasts, whose common practice it is to kick or bite, the word lest is extremely improper. Nor is it the proper use of a bit, or bridle, to keep them from so doing, but rather to bring them nearer to the rider, for his use, and to keep them under his power and management.

9. Bit and bridle—That is, by harsh and forcible means. A different class is here addressed, and the language and figures are correspondent. They cannot be trusted upon the ground of reasonableness or moral obligation, but must be governed by force or powerful constraints. Proverbs 26:3. Mouth—The Hebrew word almost always means ornament, but it is absurd to force this sense upon it here, as some do. In Psalm 103:5 it means “mouth,” and the whole connexion and imagery of the present text require the same signification here. Lest they come near unto thee— “[Otherwise] they come not near to thee.” The coming “near” is not to be understood as for injury, but for submission and service. “Irrational and obstinate animals do not approach men unless tamed by compulsory means.”—Moll. The point of the exhortation is, that we should submit to God, and obey freely from rational conviction, not requiring, as in the case of brute animals, that compulsory force or physical chastisements should be applied. James 3:3.

V. 10. Sorrows-This is an argument to enforce the foregoing admonition.

Verse 10. Many sorrows shall be to the wicked] Every wicked man is a miserable man. God has wedded sin and misery as strongly as he has holiness and happiness. God hath joined them together; none can put them asunder.

But he that trusteth in the Lord] Such a person is both safe and happy.

Verse 10. Many sorrows shall be to the wicked — This is an argument to enforce the preceding admonition; as if he had said, If any will be refractory or unruly, God hath many ways to curb and chastise them, and bring them to be subject to his will. “They,” says Dr. Horne, “who are not to be reformed by gentler methods, must learn righteousness under the rod of affliction, in the school of the cross; and happy are they if their sorrows may so turn to their advantage. But happier are those who, led by the goodness of God to repentance and faith, enjoy the light and protection of mercy.” For, He that trusteth in the Lord, &c. — Who relies upon his providence and promise, for his preservation and deliverance, and commits himself to God’s care and conduct, waiting upon him in his way, and not turning aside to crooked or sinful paths for safety or comfort; mercy shall compass him about — Namely, on every side, and preserve him from departing from God on the one hand, and shall prevent any real evil from assaulting him on the other.

10, 11. These verses are a summing up of the whole in the contrast of the conditions and treatment of the righteous and the wicked, and an exhortation to joy and praise by all the upright.

Verse 11. Be glad-and rejoice] Let every righteous soul rejoice and glory, but let it be in the Lord. Man was made for happiness, but his happiness must be founded on holiness: and holiness, as it comes from God, must be retained by continual union with him. Probably this verse belongs to the next Psalm, and was originally its first verse.

10, 11. These verses are a summing up of the whole in the contrast of the conditions and treatment of the righteous and the wicked, and an exhortation to joy and praise by all the upright.