And before we read that psalm,
let's go to the Lord in a word of prayer. Our Father, our gracious
Lord, our God and our Redeemer, even our Creator, we come this
evening waiting anxiously that we might hear this Word and that
it might speak to our heart. We pray that we may be blessed
by it and that something that's here might leap out and grab
us this evening, that we might receive profit from hearing these
things in spite of the unworthiness, Lord, of the vessel and the messenger. We pray that You might be pleased
to take these things and make them to honor the Father and
to edify Thy people. For these things we ask in the
name of Christ our Lord, we pray. Amen. Alright, Psalm 19, and there
are 14 verses. Let's read them all. The heavens
declare the glory of God, and the firmament showeth his handiwork. Day unto day uttereth speech,
and night unto night shows knowledge. There is no speech nor language
where their voice is not heard. Their line is gone out through
all the earth, and their words to the end of the world. In them
hath he set a tabernacle for the sun, which is as a bridegroom
coming out of his chamber, and rejoices as a strong man to run
a race. His going forth is from the end
of the heaven, and his circuit unto the ends of it, There is
nothing hid from the heat thereof. The law of the Lord is perfect,
converting the soul. The testimony of the Lord is
sure, making wise the simple. The statutes of the Lord are
right, rejoicing the heart. The commandment of the Lord is
pure, enlightening the eyes. The fear of the Lord is clean,
enduring forever. The judgments of the Lord are
true and righteous altogether. More to be desired are they than
gold, yea, than fine gold, sweeter also than honey and the honeycomb. Moreover, by them is thy servant
warned, and in keeping of them there is great reward. Who can understand his errors? Cleanse thou me from secret faults. Keep back thy servant also from
presumptuous sins. Let them not have dominion over
me, then shall I be upright, and I shall be innocent from
the great transgression. Let the words of my mouth, the
meditation of my heart, be acceptable in thy sight, O Lord, my strength
and my Redeemer." You take a look within the psalm and you will
immediately, I think, be convinced that it has three parts. It naturally seems to divide
itself into three sections. When verse viewed in its entirety,
then we come to see the third part wherein lies our heaviest
emphasis and our text of the day. And I believe that that
verse at the end could be called the trailing glory of this great
psalm that closes out this psalm. Let's look. The first division,
verses 1 through 6 is very clear where there the psalmist speaks
about creation and how the sun is the center and the brightness
of that. Very typical. Secondly, we notice
in v. 7-11 another section. Finally, the third section is
in v. 12-14. Now looking at them individually,
the first part, our division here speaks of the revelation
that God has made unto men as seen in creation. Now I'm not
saying that it is a spiritual revelation. but that it is a
revelation that God has made unto man in nature. And in this,
God has given or left a witness of Himself in the created universe. Romans 1, remember that? That
it speaks a universal language that is heard by all in the third
verse of the chapter. It is visible throughout all
of the world. Verse 4, there is no place that
one might be under the heavens but what they are receiving,
this witness and testimony. None are deprived of this revelation
or this witness that the Son is making. Scripture also uses
this argument In other places, like Paul, in Romans 1 19-21,
he left them without excuse. In the Psalm 19 passage here
that we have considered, we notice that the psalmist focuses upon
the Son, that is, the S-U-N, as having the leading are outstanding
glory in creation's revelation unto man. You'll see that in
verse 4, the last part, through verse 6. Now, this has for centuries
been called in theology, natural revelation. We don't believe
that people will look at the star and the sky and the moon
and the great expanse and the wonder of it and come to know
the Lord and forgiveness of sin, but that there is a revelation
that is made, a witness God leaves of Himself in this. Then, notice
that the second part, or division, in verse 7 through 11, speaks
of the glory of the Word of our God. The Word of our God. The Law of our God. It gives
another revelation. This one tells him how to live
how to avoid sin, how to be wise, and how to prosper in the world.
It tells him how to hold communion with God. If he would know the
Lord, then the Word of the Lord will direct him. And it tells
us how the soul is brought to know God and cautions it of the
elements of convicting grace. And so, that is the prophet of
this. In v. 7-9, there are three things. First of all, we see that there
are five descriptive titles here of the Word of God. Now this
is common with the psalmist. He often did that. He used many
terms to refer to the Word or to the law of the Lord. Look
here how many. He speaks of the law of God,
the testimony, the statute, the commandments, the judgments,
and also throws in fear in this particular place. And then, second,
we notice that there are seven qualities, or seven properties,
of God's law. In verse 7, it is perfect and
it is sure. In verse 8, it is right and it
is pure. And in verse 9, it is clean,
it is true, and it is righteous. Thirdly, we notice some effects
of the word of the law of God. God's word or statute. Some good
benefits that occur by the work of God's word as it is heard
and applied unto the heart. And that word of God enters into
the heart in a true and a spiritual way. Notice what it can do. Verse 7, converting the soul. making wise the simple. Verse
8, rejoicing the heart, enlightening the eye. Verse 9, enduring forever. Then in verse 10, they are extolled
in these words, more to be desired are they than gold, yea, much
more than fine gold, sweeter also than the honey in the honeycomb."
To the child of God, the Word of the Lord is indeed all of
these things. It is our bread when we are hungry. It is our drink when we are thirsty. It is our strength when we are
weak. But then verse 11, brings us
next door to the text that we want to look at for the rest
of our time. Remember, by the law is the knowledge
of sin. By them, that is, the law, the
statute, the commandments, the testimonies, the judgments, and
such like. By them, the servant of God is
warned. Not only warned, but he is also
equipped. The key word there is that word
warned. The leading idea in the Word
is to throw light upon a subject or upon a matter in order that
it might be clearly displayed and very clearly seen. It means
to illuminate with brightness so that it directs our step and
way. To warn, admonish, and to instruct
is the purpose of the Word of God. This God's Word does to
those who are the children of light. For the Scriptures warn
us, and warn us often and seriously, of immorality and of heresy. Those two aspects of the life
of a person make up their character. Gil calls them a waymark, a lamp
under our feet, and warns of rocks and of snares. For as we
walk in the light of the Word of the Lord shining upon our
path, as we go, we see the toil and the snares that we might
avoid them. The Scripture warns us of the
fruits and the consequences of sin. The Scripture puts us on
our guard against those things that would threaten our spiritual
life and our communion and our fellowship with Almighty God. I read a man's G.S. Bowles. I don't really know anything
about that man, but he spoke of the incident when a certain
Jew planned to poison Martin Luther. And a certain friend
of Luther discovered it unto him and warned Luther, and he
therefore was spared. Luther avoided that dangerous
man from then on in his life. And that's the point here. When
we have come to the point of danger or hurt at the hand of
some other, then it behooves us to avoid that person from
then on. And that's the example of sin. The Word of the Lord warns sins
and warns saints that they might avoid sins and those lusts and
those temptations that would be used to destroy our comfort
and our peace before our Almighty God. And that brings us then
to a very searching question in verse 12. And let's look at
it. Who can understand his errors? Now the question is not, who
can understand the errors of someone else? Who can understand
the errors of his neighbor, or of his friend, or of his brother,
or of his kinsman? As some have rendered it, who
can discern his errors? Errors which can be marked. Who is there that can know them
and discern them? What person can know every sin
which they have committed? And what person is there that
can know when a sin is about to overtake them and the danger
thereof? Who but God can know them all
by number? Only God, who is able to number
the hair of our head, is able to account for all of our errors
and all of our faults. We sin often that we are not
aware of. We sin sometimes out of pure
ignorance. We sin in unobservance, that
is, leaving off what should be done. We sin sometimes in secret. Sometimes, you know, there is
a disease that is already at work in a body, and the body
is not aware as yet that that disease has commenced to work
within them, and can be very dangerous to the body if not
found diagnosed and treated. Even so, many errors are in each
and every one of the children of God of which they or we are
not aware of. We are ignorant of some of the
sins that dwell within us. Thus, the psalmists here pray,
to be cleansed from secret faults. And he might be cleansed of those
things that are secret and unknown even unto him. Now, our text
is to us profitable because it distinguishes between various
sins. Not just sin, but sort of sins
as well. We notice four distinctions in
verse 12 and verse 13 of this one chapter. First of all, looking
in verse 12, it is eras. Simply eras. Now, most of us
would not think that to be a very serious thing. We made an era
here or an era there. Who can understand His eras? Which someone described as being
the whole circle of unintentional sins that might engulf one. Secondly, there are secret faults. Notice that. Leviticus 5 and
verse 2 is hidden from a person. He was not even aware at the
time that he had committed this or that sin against God. For
lack of a better term, we might say that he had unconsciously
defiled himself under the ceremonial law, yet was it reckoned a sin,
even though it was secret and he was not aware of it. Thus
it is that the psalmist prays to be cleaned from secret faults,
even those that dwell, that do not seem to be outward or noticeable
by others. Thirdly, we have presumptuous
sin, verse 13, keep back thy servant from presumptuous sin. Manton described this in the
following words, quote, sins against life and knowledge, willingly
committed with a full consent of will, carried on obstinately
and proudly against God, end of quote. They are not sins committed
by surprise. They are not sins committed in
ignorance, nor are they sins that lie in secret. These sins
are deliberately contrived and studied out as to the most acceptable
way to bring them unto pass, to carry out that design, that
evil design, wicked design of our hearts. And it may involve
the committing of other sins as well to cause that one presumptuous
sin to succeed. They're not done out of surprise. They're not done out of passion.
But with due deliberation, they may be long planned and well
planned out, some sin that one is going to commit. Let's notice
how the psalmist prays regarding the various sins. Of secret sins,
he prays this, cleanse me from secret faults. But those presumptuous
sins, he prays, keep back thy servant. Prevent that. Smother
them out in my heart. Blow them back from presumptuous
sins. That is, restrain me. Hinder
me. Prevent me. Take action. Let me not become so brazen as
to commit a presumptuous sin. Let not this sin have dominion
over me." Spurgeon said this, presumptuous sins are peculiarly
dangerous because they are done with open eye and open mind and
purposely and with due deliberation. Then in verse 13, The great transgression
is mentioned in the psalm. The margin gives this as an alternate
reading, the much or many transgressions, if you notice the margin. Quite
a few exegetes of scripture, quite a few expositors see this
and think it, take it to be the unpardonable sin, as being a
sin not forgivable to a person who has committed it. Though
most renderings give it, after this fashion, much or many transgressions,
great transgressions, when one has so succumbed unto that. But now let us wade out into
the deep by here confessing that Scripture clearly teaches a distinction
concerning sins, that not every sin is actually equal in scope
and magnitude, or in effects to others or unto ourselves. All sins are not alike in extent,
in consequences, or in judgment and in punishment. John 19, 11
speaks of one who has the greater sin. There is a sin greater than
some other, that is, in condemning Christ, in sending the Lord to
death upon the cross, He hath a greater sin than some other
who has broken a tradition or whatever. Because of the proof
of His divinity and that He's come from God, and in spite of
that, to say, crucify Him, thus it is greater sin to crucify
Christ than to martyr one of the saints of God. Homosexuality
is worse than adultery because it is an unnatural perversion. To commit adultery is worse than
the lust of adultery. Murder is worse than gossip,
and on and on we might go. And the sins directly against
God or more harmful than those that are against man. This is
confirmed another way, that there will be varying degrees of punishment. Matthew 11 and verse 22, it shall
be more tolerable for Tyre and Sidon in the day of judgment
than for you. And our Lord was speaking to
the city of Capernaum where He had done many of His mighty and
majestic works, and yet they had not believed." Luke 12, 47
and 48. Some have more stripes and some
have less. But let's be clear on these points. Let's not think that we are making
little of sin. Number one, every sin has damning
power. every sin, whatever it might
be, even if it stood alone, it has damning power. Any one sin charged to anyone
might have the power to condemn them, as seen in the case of
Adam who sinned once, and of the angels who sinned one time
and were cast out of heaven. Such texts as James 2 and verse
10, keep the whole law and offend in one point, be guilty of all. Galatians 3.10, Cursed is everyone
who continueth not in all things that are written in the work
of the law. Deuteronomy 27.26 is where that
text is quoted from. Secondly, as to punishment, the
duration of the punishment of sin is the same. But the degree
is different according to their deserve. While at the duration,
all will be punished alike forever and forever and forever, day
and night. But as to degree, everyone exactly
as their sins deserve, for God is an all-wise judge. So the
difference is not in duration, but in what can be described
as the punishment of sin. There are degrees. While in punishment,
some less, some more. But duration, no different. Let's
go back to the distinction about sin. We've already seen the distinction
between greater and lesser sin. So no sin is to be viewed as
acceptable in the sight of God. We never have that idea that
any sin is acceptable in the sight of God. There is a distinction
between the first table of the law and the second table of the
law. The first against God and the
second against man. So our text makes distinctions
here that are secret, false, and such like. But let's go further. The Old Testament distinguished
between the sins of ignorance and sins of presumption. You'll find that in Numbers 15,
verse 22-31. You'll find it in Deuteronomy
17, verse 12. Many older theologians and older
preachers of the Word of God saw three distinct categories
of sin to be reckoned with. And all sin falling into one
of these distinct categories. Number one, sins of ignorance. Leviticus 4 and 2. Number two,
sins of infirmity, which are committed out of the weakness
of our nature and the weakness of our resolve or resistance. And number three, sins of presumption,
as in our text on 1913, Numbers 15 and verse 30. Robert Sanderson,
who died in 1662, was one of those who defended these three
distinctions, and his reasoning seems sound. Quote, the ground
of the distinction is laid in the soul of man, where there
are three distinct prime faculty from which all actions flow,
so that when a sin is done or committed, where does the fault
most lie for that particular sin?" The three faculties he
refers to are A. the understanding, which closely
allays with knowledge and with life. Number two, the affection,
the desire, the emotion, the sentiment, And then number three,
the will, the volition or the desire and the determination
to do it. Now, let us connect the certain
sin to the certain faculty of the soul and being of Adam's
sons and daughters, Adam's children. Tracing the line from the sin
to the faculty. The faculty in man, I mean. Vice versa. To do so, We use
three men that we find written up in the Scripture, and a famous
sin of each of the three persons. These famous sins. The persons
are Saul, and Peter, and David, out of our Scripture. Their respective
sins were persecuting the church, denying Christ, adultery, and
murder. Now the first, here's how Sanderson
connected the sin to the faculty. Number one, if the sin is a sin
of ignorance, then the understanding is most at fault. The understanding
is not sufficiently enlightened. For example, the sin of ignorance. Read the passage in Numbers 15,
22 through 29, which we will not do. Secondly, if the sin
is one of infirmity of our weakness and inability, one that suddenly
seizes upon a person not planned, even one we thought ourselves
incapable of, then, said Sanderson, the affections are more to blame
in this case. Thirdly, if the sin is one of
presumption, planned and deliberate, purposely carried out with malice
aforethought, then it is not first a sin of ignorance or a
sudden seizure, but the will is most to blame, for it has
determined it will be done." It is presumption. Now, Saul's
sin in persecuting the church was one of ignorance, which he
attributed to his ignorance in unbelief, 1 Timothy 1 and 13. for he thought that he ought
to do many things contrary to the name of Jesus." Acts 26 and
verse 9. While the sin of Simon Peter
is not so much for lack of knowledge, for he had been taught of Christ
and warned of Christ, nor was it deliberately planned ahead
of time that Peter would do such a thing, but one which suddenly
rushed upon him and seized him when in a dangerous time in his
life. David sinned the worst of the
lot, for it was not done in ignorance or in a sudden fit, but it was
carried out by deliberate plotting of the course that would make
it a success and that it would come to pass. One described as
committed with deliberation, with design, resolution, eagerness,
against the checks of conscience." And I think David did sin in
that way. Alexander Cruden. Thus, Thomas
Goodwin is right. The sin presumptuously is the
highest step when presumptuous sins are committed. This the
psalmist prays to be kept from. Keep thy servant back from presumptuous
sins. And it has two profits. Number
one, I shall be upright. I shall live in a way pleasing
to God. Number two, innocent of the great
transgression be kept back from that. In Deuteronomy 17.12, Numbers
15.30 and 31, there is to be no sacrifice made for presumptuous
sin. Such were to be cut off in death
who committed a presumptuous sin. But sins of ignorance had
a sacrifice that were to be made in their behalf. In my opinion,
for what it is worth, such a sin we have in Hebrews 10.26-29,
and there is a sin unto death, 1 John 5.16, that these sins
are deliberately done with all intent of will and of
heart, and planned out in a way that they might succeed. In closing,
let's sum up the text that we have taken. Number one, there
is a difference in sin, some sins being greater than others.
They are to be judged from the contempt that they heap upon
God, His glory, His word, and His will. Second, lesser sins. Open the way to greater sin. A lot of times people say, well,
a lesser sin is not so bad. But remember, it is the little
foxes that eat the grapes and spoil the vine. Finally, we remember
the prayer of the psalmist. Cleanse me, O Lord. Keep me back from presumptuous
sins. How the children of God ought
to pray in that way. For as a Puritan said, sin is
of a spreading nature. One sin leads to another. David, committed a sin by others,
tried to cover it up and stifle the effect and the outbreak of
it. So, keep me back from presumptuous
sins. Cleanse me, Lord, is the prayer
of the psalmist. All right, let's bow our heads
together, please, for prayer.