Psa 66:16-20 | TDavid | STEP | EXPOSITION Verse 16 . Come and hear. Before, they were bidden to come and see. Hearing is faith's seeing. Mercy comes to us by way of ear gate. "Hear, and your soul shall live." They saw how terrible God was, but they heard how gracious he was. All ye that fear God. These are a fit audience when a good man is about to relate his experience; and it is well to select our hearers when inward soul matters are our theme. It is forbidden us to throw pearls before swine. We do not want to furnish wanton minds with subjects for their comedies, and therefore it is wise to speak of personal spiritual matters where they can be understood, and not where they will be burlesqued. All God fearing men may hear us, but far hence ye profane. And I will declare what he hath done for my soul. I will count and recount the mercies of God to me, to my soul, my best part, my most real self. Testimonies ought to be borne by all experienced Christians, in order that the younger and feebler sort may be encouraged by the recital to put their trust in the Lord. To declare man's doings is needless; they are too trivial, and, besides, there are trumpeters enough of man's trumpery deeds; but to declare the gracious acts of God is instructive, consoling, inspiriting, and beneficial in many respects. Let each man speak for himself, for a personal witness is the surest and most forcible; second hand experience is like "cauld kale het again;" it lacks the flavour of first hand interest. Let no mock modesty restrain the grateful believer from speaking of himself, or rather of God's dealings to himself, for it is justly due to God; neither let him shun the individual use of the first person, which is most correct in detailing the Lord's ways of love. We must not be egotists, but we must be egotists when we bear witness for the Lord. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 16 . Come and hear , all ye that fear God. One reason why the saints are so often inviting all that fear God to come unto them is, because the saints see and know the great good that they shall get by those that fear God. The children of darkness are so wise in their generation as to desire most familiarity and acquaintance with those persons whom they conceive may prove most profitable and advantageous to them, and to pretend much friendship there where is hope of most benefit. And shall not the saints, the children of light, upon the same account wish and long for the society of those that fear God, because they see what great good they shall gain by them? It is no wonder that the company of those that fear God is so much in request, since it is altogether gainful and commodious; it's no wonder they have many invitations, since they are guests by which something is still gotten; and, indeed, among all persons living, those that fear God are the most useful and enriching. Samuel Heskins, in "Soul Mercies Precious in the Eyes of Saints... set forth in a little Treatise on Psalms 66:16 ." 1654. Verse 16 . All ye that fear God . For such only will hear to good purpose; others either cannot, or care not. And I will declare, etc. Communicate unto you my soul secrets and experiments. There is no small good to be gotten by such declarations. Bilney, perceiving Latimer to be zealous without knowledge, came to him in his study and desired him for God's sake to hear his confession. "I did so," saith Latimer, "and, to say the truth, by this confession I learned more than afore in many years. So from that time forward I began to smell the word of God, and forsake the school doctors, and such fooleries." John Trapp. Verse 16 . Ye that fear God . Observe the invitation given to those only who fear God, because "the fear of the Lord is the beginning of wisdom;" he loosens the feet to come, opens the ears to hear; and therefore, he who has no fear of God will be called to no purpose, either to come or to hear. Robert Bellarmine. Verse 16 . I will declare . Consider the ends which a believer should purpose in the discharge of this duty ("of communicating Christian experience"). The principal end he should have in view when he declares his experience is the glory of that God, who hath dealt so bountifully with him. He would surely have the Lord exalted for his faithfulness and goodness to him; he would have it published that the name of the Lord might be great; that sinners might know that his God is faithful to his word; that he hath not only engaged to be "a present help in time of need," but that he hath found him in reality to be so. As he knows the enemies of God are ready enough to charge him with neglect of his people, because of the trials and afflictions they are exercised with; so he would, in contradiction to them, declare what he hath found in his own experience, that in very faithfulness he afflicts those that are dearest to him. And with what lustre doth the glory of God shine, when his children are ready to acknowledge that he never called them out to any duty but his grace was sufficient for them; that he never laid his hand upon them in any afflictive exercise, but he, at the same time, supplied them with all those supports which they stood in need of? I say, for Christians thus to stand up, on proper occasions, and bear their experimental testimony to the faithfulness and goodness of God, what a tendency hath it to make the name of the Lord, who hath been their strong tower, glorious in the midst of the earth... How may we blush and be ashamed, that we have so much conversation in the world and so little about what God hath done for our souls? It is a very bad sign upon us, in our day, that the things of God are generally postponed; while either the affairs of state, or the circumstances of outward life, or other things, perhaps, of a more trifling nature, are the general subjects of our conversation. What! are we ashamed of the noblest, the most interesting subject? It is but a poor sign that we have felt anything of it, if we think it unnecessary to declare it to our fellow Christians. What think you? Suppose any two of us were cast upon a barbarous shore, where we neither understood the language, nor the customs of the inhabitants, and were treated by them with reproach and cruelty; do you think we should not esteem it a happiness that we could unburden ourselves to each other, and communicate our griefs and troubles? And shall we think it less so, while we are in such a world as this, in a strange land, and at a distance from our Father's house? Shall we neglect conversing with each other? No; let our conversation not only be in heaven, but about spiritual and heavenly things. Samuel Wilson (1703-1750), in "Sermons on Various Subjects." Verse 16 . I will declare . After we are delivered from the dreadful apprehensions of the wrath of God, it is our duty to be publicly thankful. It is for the glory of our Healer to speak of the miserable wounds that once pained us; and of that kind hand that saved us when we were brought very low. It is for the glory of our Pilot to tell of the rocks and of the sands; the many dangers and threatening calamities that he, by his wise conduct, made us to escape: and to see us safe on the shore, may cause others that are yet afflicted, and tossed with tempests, to look to him for help; for he is able and ready to save them as well as us. We must, like soldiers, when a tedious war is over, relate our combats, our fears, our dangers, with delight; and make known our experiences to doubting, troubled Christians, and to those that have not yet been under such long and severe trials as we have been. Timothy Rogers (1660-1729), in "A Discourse on Trouble of Mind." HINTS FOR PASTORS AND LAYPERSONS Verse 16 . What has God done for the soul of every Christian? Why does the Christian wish to declare what God has done for his soul? Why does he wish to make this declaration to those who only fear God? Because they alone can understand such a declaration. They alone will really believe him. They only will listen with interest, or join with him in praising his Benefactor. E. Payson. Verse 16 . Religious teaching should be simple: I will declare. Earnest: Come and hear. Seasonable: All ye that. Discriminating: Fear God. Experimental: What he hath, etc.

Psalms 66:16-20

EXPOSITION Verse 16 . Come and hear. Before, they were bidden to come and see. Hearing is faith's seeing. Mercy comes to us by way of ear gate. "Hear, and your soul shall live." They saw how terrible God was, but they heard how gracious he was. All ye that fear God. These are a fit audience when a good man is about to relate his experience; and it is well to select our hearers when inward soul matters are our theme. It is forbidden us to throw pearls before swine. We do not want to furnish wanton minds with subjects for their comedies, and therefore it is wise to speak of personal spiritual matters where they can be understood, and not where they will be burlesqued. All God fearing men may hear us, but far hence ye profane. And I will declare what he hath done for my soul. I will count and recount the mercies of God to me, to my soul, my best part, my most real self. Testimonies ought to be borne by all experienced Christians, in order that the younger and feebler sort may be encouraged by the recital to put their trust in the Lord. To declare man's doings is needless; they are too trivial, and, besides, there are trumpeters enough of man's trumpery deeds; but to declare the gracious acts of God is instructive, consoling, inspiriting, and beneficial in many respects. Let each man speak for himself, for a personal witness is the surest and most forcible; second hand experience is like "cauld kale het again;" it lacks the flavour of first hand interest. Let no mock modesty restrain the grateful believer from speaking of himself, or rather of God's dealings to himself, for it is justly due to God; neither let him shun the individual use of the first person, which is most correct in detailing the Lord's ways of love. We must not be egotists, but we must be egotists when we bear witness for the Lord. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 16 . Come and hear , all ye that fear God. One reason why the saints are so often inviting all that fear God to come unto them is, because the saints see and know the great good that they shall get by those that fear God. The children of darkness are so wise in their generation as to desire most familiarity and acquaintance with those persons whom they conceive may prove most profitable and advantageous to them, and to pretend much friendship there where is hope of most benefit. And shall not the saints, the children of light, upon the same account wish and long for the society of those that fear God, because they see what great good they shall gain by them? It is no wonder that the company of those that fear God is so much in request, since it is altogether gainful and commodious; it's no wonder they have many invitations, since they are guests by which something is still gotten; and, indeed, among all persons living, those that fear God are the most useful and enriching. Samuel Heskins, in "Soul Mercies Precious in the Eyes of Saints... set forth in a little Treatise on Psalms 66:16 ." 1654. Verse 16 . All ye that fear God . For such only will hear to good purpose; others either cannot, or care not. And I will declare, etc. Communicate unto you my soul secrets and experiments. There is no small good to be gotten by such declarations. Bilney, perceiving Latimer to be zealous without knowledge, came to him in his study and desired him for God's sake to hear his confession. "I did so," saith Latimer, "and, to say the truth, by this confession I learned more than afore in many years. So from that time forward I began to smell the word of God, and forsake the school doctors, and such fooleries." John Trapp. Verse 16 . Ye that fear God . Observe the invitation given to those only who fear God, because "the fear of the Lord is the beginning of wisdom;" he loosens the feet to come, opens the ears to hear; and therefore, he who has no fear of God will be called to no purpose, either to come or to hear. Robert Bellarmine. Verse 16 . I will declare . Consider the ends which a believer should purpose in the discharge of this duty ("of communicating Christian experience"). The principal end he should have in view when he declares his experience is the glory of that God, who hath dealt so bountifully with him. He would surely have the Lord exalted for his faithfulness and goodness to him; he would have it published that the name of the Lord might be great; that sinners might know that his God is faithful to his word; that he hath not only engaged to be "a present help in time of need," but that he hath found him in reality to be so. As he knows the enemies of God are ready enough to charge him with neglect of his people, because of the trials and afflictions they are exercised with; so he would, in contradiction to them, declare what he hath found in his own experience, that in very faithfulness he afflicts those that are dearest to him. And with what lustre doth the glory of God shine, when his children are ready to acknowledge that he never called them out to any duty but his grace was sufficient for them; that he never laid his hand upon them in any afflictive exercise, but he, at the same time, supplied them with all those supports which they stood in need of? I say, for Christians thus to stand up, on proper occasions, and bear their experimental testimony to the faithfulness and goodness of God, what a tendency hath it to make the name of the Lord, who hath been their strong tower, glorious in the midst of the earth... How may we blush and be ashamed, that we have so much conversation in the world and so little about what God hath done for our souls? It is a very bad sign upon us, in our day, that the things of God are generally postponed; while either the affairs of state, or the circumstances of outward life, or other things, perhaps, of a more trifling nature, are the general subjects of our conversation. What! are we ashamed of the noblest, the most interesting subject? It is but a poor sign that we have felt anything of it, if we think it unnecessary to declare it to our fellow Christians. What think you? Suppose any two of us were cast upon a barbarous shore, where we neither understood the language, nor the customs of the inhabitants, and were treated by them with reproach and cruelty; do you think we should not esteem it a happiness that we could unburden ourselves to each other, and communicate our griefs and troubles? And shall we think it less so, while we are in such a world as this, in a strange land, and at a distance from our Father's house? Shall we neglect conversing with each other? No; let our conversation not only be in heaven, but about spiritual and heavenly things. Samuel Wilson (1703-1750), in "Sermons on Various Subjects." Verse 16 . I will declare . After we are delivered from the dreadful apprehensions of the wrath of God, it is our duty to be publicly thankful. It is for the glory of our Healer to speak of the miserable wounds that once pained us; and of that kind hand that saved us when we were brought very low. It is for the glory of our Pilot to tell of the rocks and of the sands; the many dangers and threatening calamities that he, by his wise conduct, made us to escape: and to see us safe on the shore, may cause others that are yet afflicted, and tossed with tempests, to look to him for help; for he is able and ready to save them as well as us. We must, like soldiers, when a tedious war is over, relate our combats, our fears, our dangers, with delight; and make known our experiences to doubting, troubled Christians, and to those that have not yet been under such long and severe trials as we have been. Timothy Rogers (1660-1729), in "A Discourse on Trouble of Mind." HINTS FOR PASTORS AND LAYPERSONS Verse 16 . What has God done for the soul of every Christian? Why does the Christian wish to declare what God has done for his soul? Why does he wish to make this declaration to those who only fear God? Because they alone can understand such a declaration. They alone will really believe him. They only will listen with interest, or join with him in praising his Benefactor. E. Payson. Verse 16 . Religious teaching should be simple: I will declare. Earnest: Come and hear. Seasonable: All ye that. Discriminating: Fear God. Experimental: What he hath, etc. EXPOSITION Verse 17 . I cried unto him with my mouth, and he was extolled with my tongue. It is well when prayer and praise go together, like the horses in Pharaoh's chariot. Some cry who do not sing, and some sing who do not cry: both together are best. Since the Lord's answers so frequently follow close at the heels of our petitions, and even overtake them, it becomes us to let our grateful praises keep pace with our humble prayers. Observe that the psalmist did both cry and speak; the Lord has cast the dumb devil out of his children, and those of them who are least fluent with their tongues are often the most eloquent with their hearts. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 17 . This verse may be rendered thus: -- I cried unto him with my mouth , and his exaltation was under my tongue; that is, I was considering and meditating how I might lift up and exalt the name of God, and make his praise glorious. Holy thoughts are said to be under the tongue when we are in a preparation to bring them forth. Joseph Caryl. Verse 17 . He was extolled with my tongue . It is a proof that prayer has proceeded from unworthy motives, when the blessings which succeed it are not acknowledged with as much fervency as when they were originally implored. The ten lepers all cried for mercy, and all obtained it, but only one returned to render thanks. John Morison. Verse 17 . He was extolled with my tongue: literally an extolling (of Him was) under my tongue , implying fulness of praise ( Psalms 10:7 ). A store of praise being conceived as under the tongue, whence a portion might be taken on all occasions. The sense is, scarcely had I cried unto him when, by delivering me, he gave me abundant reason to extol him. ( Psalms 34:6 .) A. R. Faussett. Verse 17 . With my tongue . Let the praise of God be in thy tongue, under thy tongue, and upon thy tongue, that it may shine before all men, and that they may see that thy heart is good. The fish lucerna has a shining tongue, (A reviewer condemns us for quoting false natural history, but no intelligent reader will be misled thereby. -- Editor.) from which it takes its name; and in the depths of the sea the light of its tongue reveals it: if thy heart has a tongue, shining with the praises of God, it will sufficiently show itself of what sort it is. Hence the old saying, "Speak, that I may see thee." Thomas Le Blanc. HINTS FOR PASTORS AND LAYPERSONS Verse 17 . The two principal parts of devotion. Prayer and praise. Their degree. In prayer, crying. In praise, extolling. Their order. Prayer. Then praise. What is won by prayer is worn in praise. EXPOSITION Verse 18 . If I regard iniquity in my heart. If, having seen it to be there, I continue to gaze upon it without aversion; if I cherish it, have a side glance of love toward it, excuse it, and palliate it; The Lord will not hear me. How can he? Can I desire him to connive at my sin, and accept me while I wilfully cling to any evil way? Nothing hinders prayer like iniquity harboured in the breast; as with Cain, so with us, sin lieth at the door, and blocks the passage. If thou listen to the devil, God will not listen to thee. If you refuse to hear God's commands, he will surely refuse to hear thy prayers. An imperfect petition God will hear for Christ's sake, but not one which is wilfully miswritten by a traitor's hand. For God to accept our devotions, while we are delighting in sin, would be to make himself the God of hypocrites, which is a fitter name for Satan than for the Holy One of Israel. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 18 . If I regard iniquity in my heart , the Lord will not hear me. The very supposition that "if he regarded iniquity in his heart, the Lord would not hear him," implies the possibility that such may be the state even of believers; and there is abundant reason to fear that it is in this way their prayers are so often hindered, and their supplications so frequently remain unanswered. Nor is it difficult to conceive how believers may be chargeable with regarding iniquity in their heart, even amidst all the solemnity of coming into the immediate presence of God, and directly addressing him in the language of prayer and supplication. It is possible that they may put themselves into such a situation, in a state of mind but little fitted for engaging in that holy exercise; the world, in one form or another, may for the time have the ascendancy in their hearts; and there may have been so much formality in their confessions, and so much indifference in their supplications, that when the exercise is over, they could not honestly declare that they really meant what they acknowledged, or seriously desired what they prayed for. A Christian, it is true, could not be contented to remain in a state like this; and, when he is awakened from it, as he sooner or later will be, he cannot fail to look back upon it with humiliation and shame. But we fear there are seasons in which believers themselves may make a very near approach to such a state; and what then is the true interpretation of prayers offered up at such a moment? It is in fact saying, that there is something which, for the time, they prefer to what they are formally asking of God; that, though the blessing which they do ask may be for a time withheld, yet they would find a compensation in the enjoyment of the worldly things which do at the moment engross their affections; and that, in reality, they would not choose to have at that instant such an abundant communication of spiritual influence imparted to them, as would render these worldly objects less valuable in their estimation, and would turn the whole tide of their affections towards spiritual things... The Christian may sometimes betake himself to prayer, to ask counsel of God in some perplexity regarding divine truth, or to seek direction in some doubtful point of duty; but, instead of being prepared fairly to exercise his judgment in the hope that, while doing so, the considerations that lie of the side of truth will be made to his mind clear and convincing; he may have allowed his inclinations so to influence and bias his judgment towards the side of error, or in favour of the line of conduct which he wishes to pursue, that when he asks counsel it may only be in the hope that his previous opinion will be confirmed, and when he seeks direction it is in reality on a point about which he was previously determined... Another case is, I fear, but too common, and in which the believer may be still more directly chargeable with regarding iniquity in his heart. It is possible that there may be in his heart or life something which he is conscious is not altogether as it should be -- some earthly attachment which he cannot easily justify -- or some point of conformity to the maxims and practices of the world, which he finds it difficult to reconcile with christian principle; and yet all the struggle which these have from time to time cost him, may only have been an effort of ingenuity on his part to retain them without doing direct violence to conscience -- a laborious getting up of arguments whereby to show how they may be defended, or in what way they may lawfully be gone into; while the true and simple reason of his going into them, namely, the love of the world, is all the while kept out of view. And, as an experimental proof of how weak and inconclusive all these arguments are, and at the same time how unwilling he still is to relinquish his favourite objects, he may be conscious that in confessing his sins he leaves them out of the enumeration, rather because he would willingly pass them over, than because he is convinced that they need not be there; he may feel that he cannot and dare not make them the immediate subject of solemn and deliberate communing with God; and, after all his multiplied and ingenuous defences, he may be reconciled to them at last, only by ceasing to agitate the question whether they are lawful or not. Robert Gordon, D.D., 1825. Verse 18. Whence is it that a man's regarding or loving sin in his heart hinders his prayers from acceptance with God? The first reason is, because in this case he cannot pray by the Spirit. All prayers that are acceptable with God are the breathings of his own Spirit with us. Ro 8:26 . As without the intercession of Christ we cannot have our prayers accepted, so without the intercession of the Spirit we cannot pray... The second reason is, because as long as a man regards iniquity in his heart he cannot pray in faith; that is, he cannot build a rational confidence upon any promise that God will accept him. Now, faith always respects the promise, and promise of acceptance is made only to the upright: so long, therefore, as men cherish a love of sin in their heart, they either understand not the promises, and so they pray without understanding, or they understand them, and yet misapply them to themselves, and so they pray in presumption: in neither case, they have little cause to hope for acceptance... The third reason is, because while we regard iniquity in our hearts we cannot pray with fervency; which, next to sincerity, is the great qualification of prayer, to which God has annexed a promise of acceptance ( Matthew 11:12 ): "The kingdom of heaven suffereth violence, and the violent take it by force." Matthew 7:7 : those only that seek are like to find, and those that knock to have admittance; all which expressions denote vehemence and importunity. Now, the cause of vehemence, in our prosecution of any good, is our love of it; for proportionable to the affection we bear to anything is the earnestness of our desires and the diligence of our pursuit after it. So long, therefore, as the love of sin possesses our hearts, our love to spiritual things is dull, heavy, inactive, and our prayers for them must needs be answerable. O the wretched fallacy that the soul will here put upon itself! At the same time it will love its sin and pray against it; at the same time it will entreat for grace, with a desire not to prevail: as a father confesses of himself, that before his conversion he would pray for chastity, with a secret reserve in his wishes that God would not grant his prayer. Such are the mysterious, intricate treacheries by which the love of sin will make a soul deceive and circumvent itself. How languidly and faintly will it pray for spiritual mercies; conscience, in the meanwhile, giving the lie to every such petition! The soul, in this case, cannot pray against sin in earnest; it fights against it, but neither with hope nor intent to conquer; as lovers, usually, in a game one against another, with a desire to lose. So, then, while we regard iniquity, how is it possible for us to regard spiritual things, the only lawful object of our prayers? and, if we regard them not, how can we be urgent with God for the giving of them? And where there is no fervency on our part, no wonder if there is no answer on God's. Robert South, 1633-1716. Verse 18 . If I regard iniquity in my heart , the Lord will not hear me. Though the subject matter of a saint's prayer be founded on the word, yet if the end he aims at be not levelled right, this is a door at which his prayer will be stopped: "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts." James 4:3 . Take, I confess, a Christian in his right temper, and he aims at the glory of God; yet, as a needle that is touched with a loadstone may be removed from its point to which nature hath espoused it, though trembling till it again recovers it; so a gracious soul may in a particular act and request vary from this end, being jogged by Satan, yea, disturbed by an enemy nearer home -- his own unmortified corruption. Do you not think it possible for a saint, in distress of body and spirit, to pray for health in the one, and comfort in the other, with too selfish a respect to his own ease and quiet? Yes, surely; and to pray for gifts and assistance in some eminent service, with an eye to his own credit and applause; to pray for a child with too inordinate a desire that the honour of his house may be built up in him. And this may be understood as the sense, in part, of that expression, If I regard iniquity in my heart, the Lord will not hear me. For though to desire our own health, peace, and reputation, be not an iniquity, when contained within the limits that God hath set; yet, when they overflow at such a height, as to overtop the glory of God, yea, to stand but in a level with it, they are a great abomination. That which in the first or second degree is wholesome food, would be rank poison in the fourth or fifth: therefore, Christian, catechize thyself, before thou prayest: O, my soul, what sends thee on this errand? Know but thy own mind what thou prayest for, and thou mayest soon know God's mind how thou shalt speed. Secure God his glory, and thou mayest soon know God's mind how thou shalt speed. William Gurnall. Verse 18 . If I regard iniquity in my heart , the Lord will not hear me. They regard iniquity in their heart, who practise it secretly, who are under restraint from the world, but are not possessed of an habitual fear of the omniscient God, the searcher of all hearts, and from whose eyes there is no covering of thick darkness where the workers of iniquity may hide themselves. Jeremiah 23:24 . They regard iniquity in the heart, who entertain and indulge the desire of sin, although in the course of providence they may be restrained from the actual commission of it. I am persuaded the instances are not rare, of men feeding upon sinful desires, even when through want of opportunity, through the fear of man, or through some partial restraint of conscience, they dare not carry them into execution. They regard iniquity in their heart, who reflect upon past sins with delight, or without sincere humiliation of mind. Perhaps our real disposition, both towards sin and duty, may be as certainly discovered by the state of our minds after, as in the time of action. The strength and suddenness of temptation may betray even a good man into the commission of sin; the backwardness of heart and power of inward corruption may make duty burdensome and occasion many defects in the performance; but every real Christian remembers his past sins with unfeigned contrition of spirit, and a deep sense of unworthiness before God; and the discharge of his duty, however difficult it may have been at the time, affords him the utmost pleasure on reflection. It is otherwise with many; they can remember their sins without sorrow, they can speak of them without shame, and sometimes even with a mixture of boasting and vain glory. Did you never hear them recall their past follies, and speak of them with such relish, that it seems to be more to renew the pleasure than to regret the sin? Even supposing such persons to have forsaken the practice of some sin, if they can thus look upon them with inward complacency, their seeming reformation must be owing to a very different cause from renovation of heart. They regard iniquity in their heart, who look upon the sins of others with approbation; or, indeed, who can behold them without grief. Sin is so abominable a thing, so dishonouring to God, and so destructive to the souls of men, that no real Christian can witness it without concern. Hence it is so frequently taken notice of in Scripture, as the character of a servant of God, that he mourns for the sins of others. Psalms 119:136,158 . In the last place, I suspect that they regard sin in the heart, who are backward to bring themselves to the trial, and who are not truly willing that God himself would search and try them. If any, therefore, are unwilling to be tried, if they are backward to self examination, it is an evidence of a strong and powerful attachment to sin. It can proceed from nothing but from a secret dread of some disagreeable discovery, or the detection of some lust which they cannot consent to forsake... There are but too many who though they live in the practice of sin, and regard iniquity in their hearts, do yet continue their outward attendance on the ordinances of divine institution, and at stated times lay hold of the seals of God's covenant. Shall they find any acceptance with him? No. He counts it a profane mockery; he counts it a sacrilegious usurpation. Psalms 50:16-17 . Shall they have any comfort in it? No: unless in so far as in righteous judgment he suffers them to be deceived; and they are deceived, and they are most unhappy, who lie longest under the delusion. Ps 50:21. Shall they have any benefit by it? No: instead of appeasing his wrath, it provokes his vengeance; instead of enlightening their minds, it blinds their eyes; instead of sanctifying their nature, it hardens their hearts. See a description of those who had been long favoured with outward privileges and gloried in them. John 12:39-40 . So that nothing is more essential to an acceptable approach to God in the duties of his worship in general, and particularly to receiving the seals of his covenant, than a thorough and universal separation from all known sin. Job 11:13-14 . John Witherspoon (1722-1749), in a Sermon entitled "The Petitions of the Insincere Unavailing." Verse 18-20 . Lord , I find David making a syllogism, in mood and figure, two propositions he perfected. If I regard iniquity in my heart, the Lord will not hear me; but verily God hath heard me; he hath attended to the voice of my prayer. Now I expected that David should have concluded thus: "Therefore I regard not wickedness in my heart; but far otherwise he concludes": Blessed be God, which hath not turned away my prayer, nor his mercy from me. Thus David had deceived, but not wronged me. I looked that he should have clapped the crown on his own, and he puts it on God's head. I will learn this excellent logic; for I like David's better than Aristotle's syllogisms, that whatsoever the premise be, I make God's glory the conclusion. Thomas Fuller. HINTS FOR PASTORS AND LAYPERSONS Verse 18-19 . The test admitted. The test applied. The test approved. EXPOSITION Verse 19 . But verily God hath heard me. Sure sign this that the petitioner was no secret lover of sin. The answer to his prayer was a fresh assurance that his heart was sincere before the Lord. See how sure the psalmist is that he has been heard; it is with him no hope, surmise, or fancy, but he seals it with a verily. Facts are blessed things when they reveal both God's heart as loving, and our own heart as sincere. He hath attended to the voice of my prayer. He gave his mind to consider my cries, interpreted them, accepted them, and replied to them; and therein proved his grace and also my uprightness of heart. Love of sin is a plague spot, a condemning mark, a killing sign, but those prayers, which evidently live and prevail with God, most clearly arise from a heart which is free from dalliance with evil. Let the reader see to it, that his inmost soul be rid of all alliance with iniquity, all toleration of secret lust, or hidden wrong. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 18-20 . See Psalms on " Psalms 66:18 " for further information. HINTS FOR PASTORS AND LAYPERSONS Verse 18-19 . The test admitted. The test applied. The test approved. Verse 19 . The fact that God has heard prayer. EXPOSITION Verse 20 . Blessed be God. Be his name honoured and loved. Which hath not turned away my prayer, nor his mercy from me. He has neither withdrawn his love nor my liberty to pray. He has neither cast out my prayer nor me. His mercy and my cries still meet each other. The psalm ends on its key note. Praise all through is its spirit and design. Lord enable us to enter into it. Amen. EXPLANATORY NOTES AND QUAINT SAYINGS HINTS FOR PASTORS AND LAYPERSONS Verse 20 . The mercy of God. In permitting prayer. In inclining to prayer. In hearing prayer.