I will ponder the way that is blameless--when will You come to me? I will walk in my house with integrity of heart.
Psalm 100. is all about praising the Lord. This psalm is all about a holy life. The sequence of the two seems to teach that the best way of praising the Lord is by such a life as this psalm tells of. The time of the psalm's composition seems to have been when David was crowned king of all Israel, and his new government was about to begin. It has been well said that in this psalm David was both merry and wise. We have here -
I. A WISE AND HOLY RESOLVE. "I will behave myself," etc. See:
1. It begins with himself. If only everybody would begin there! But so many are for trying to put others right before they are right themselves.
2. It refers to his conduct. "I will behave. How we behave - not how we talk, think, profess, desire, but how we behave - is the all-important thing. That is what men will judge us by, and by which we shall influence others.
3. It declares his deliberate resolve. That he would behave himself wisely. Some would have said, grandly," or "merrily," or "just as I please;" but this man says, "wisely." Oh that we all would make such choice as this, especially those who are in the morning of their lives! David made this choice because he felt it so necessary. He was a king, and a foolish king is a nation's trouble. And he was a king surrounded by many perils. And the same resolve suits all sorts and conditions of men. Moreover, David felt that he would be wise only as he walked in a perfect way. The right way is the wise way, and vice versa. "The fear of the Lord is the beginning of wisdom." Turn to the right, and keep straight on.
4. And that he made up his mind about it. "I will behave," etc. See what a number of "I wills" and "shalls" there are in this psalm. You may say, "He did not keep his resolve." That is true; but probably he would have fallen yet more deeply had he never made such resolve as this. Such resolves are good to make. They commit you on the side of God; especially the resolve to be openly and always on the Lord's side.
II. A FERVENT CRY FOR GRACE TO KEEP IT. "Oh when wilt thou come unto me?"
1. This is an interruption, but no hindrance. Holy thought and prayer may interrupt, but they do not hinder, our work. The haymaker, stopping to whet his scythe, does not hinder his work, but helps it. So does such a prayer as this.
2. It is a confession of utter weakness in himself apart from God, and a cry for God to come and abide with him. The holiest resolves, without much cry to God for grace to keep them, come to nothing.
III. THE TEST LAID DOWN whereby it should be known whether he was keeping it. There should be such test.
1. David lays down this - his conduct at home. "I will walk within my house," etc.
2. We are truly what we are at home. In the world we have to be reserved and cautious; in the Church we show our best side; but at home our true character is revealed. And, alas! some people can be saints at church and devils at home, and hence are no saints at all.
3. But we cannot be right at home unless our heart be right with God. It is a matter of the heart, and the heart given to God. Let parents remember this. If you would have a happy, heaven like home, let your hearts be perfect with God. - S.C.
I will behave myself wisely in a perfect way.I. WHAT A COMPREHENSIVE RESOLUTION THIS IS! "I will behave myself wisely in a perfect way."
1. With a full knowledge of all the care and circumspection it entailed on himself, add with as clear an apprehension of all the risks of popularity it involved among his subjects, this was David's deliberate choice. Influenced by the grace of God he, like his son Solomon after him, chose wisdom as the principal thing, and accounted the fear of the Lord as the choicest safeguard.
2. This deliberate choice of David was no doubt suggested by a sense of necessity. He felt that he needed to behave himself wisely. He was to be a king, and a foolish king is no ordinary fool. Oh, parents and heads of households, masters of factories, managers of business houses, and you, too, ye working men and servants, ye all need wisdom, and you must have it, or you will make shipwreck. If the fisherman's little boat be wrecked through mismanagement, it is as bad for him, especially if he be drowned in it, as if he had lost the greatest steamship that ever ploughed the waters, and perished with the vessel. It is his all; and your all is embarked in the momentous voyage of life. You need to behave yourselves wisely whatever your vocation in the world may be.
3. Moreover, David recognized that to behave oneself wisely one must be holy; for he says, "I will behave myself wisely in a perfect way." He felt he could not be wise if he were unacquainted with the true ideal of absolute unblemished perfection; wisdom lay there. The wise man will keep along the king's highway, cost what it may. But you do not need to be a philosopher, and consult huge books, to discover how you ought to act under any circumstances. The way to act in every case is to fear God and keep His commandments.
II. But now the text is interrupted. There is a break; there is a piece inlaid, as it were, of a different metal. It is AN EJACULATION. "Oh, when wilt Thou come unto me?" Many inspired writers, without diverging from their train of thought, interline their purpose with a prayer. There is an old proverb that "kneeling never spoils silk stockings." Prayer to the preacher is like provender to the horse. It strengthens and cheers him to go forward. As the scribe halts to mend his pen, or the mower to whet his scythe, without loss of time, but rather with more facility to do his work; so you expedite instead of hindering your business by stopping in the middle of it to offer a word of prayer. So here it is written, "Oh, when wilt Thou come unto me?" It is a crying of his soul after Divine teaching, Divine direction, Divine assistance; nor less, I believe, is it a yearning after Divine fellowship. You know we never walk aright unless we walk with God. As I have said that holiness is wisdom, so let me say that communion is the mother of holiness. We must see God if we are to be like God. "Oh, when wilt Thou come unto me?" seems to me a question full of solicitude. Lord, it may be Thou wilt come on a sudden with a surprise, for Thou hast told me that in such an hour as I think not Thou wilt appear. Am I ready? Am I able to give in a satisfactory account as to what I have done as Thy servant, in my general walk and conversation? Come, let me press these thoughts upon myself, and then upon you. "I will behave myself wisely in a perfect way;" and well I may, since Thine eye is on me, O my God, and Thy day is coming when I must be put into the balances, and if I am found wanting, terrible must be my doom, for other eyes than mine shall search my heart, and other scales than I am able to use shall give the final test, and settle once for all my endless state. God grant you to order your lives by His grace. You cannot do so without the power of the Holy Spirit. Oh that whenever the Lord shall come you may meet Him with joy.
III. After a parenthesis of devotion, he returns with more intense earnestness to his resolution. IN A MOST PRACTICAL MANNER HE CONCENTRATES HIS AIM — "I will walk within my house with a perfect heart." With his house or household in view, for which he felt a deep responsibility and a yearning anxiety, he applies himself with a delicate consideration to the state of his own heart. "Keep thy heart with all diligence, for out of it are the issues of life." A very wise thing. If any man were to say to you, "I mean to be a good husband, a good father," — if any woman shall say, "I mean to be a good mistress," or "a good servant," that will not do, unless you understand that the heart must first of all be altered. If the heart be right, other things will surely follow in their place. Now, the heart, if we are to walk rightly, must show itself in the house. "I will walk within my house with a perfect heart." The heart must be perfect, and then we must show our heart in our actions. Oh, a house is all the better for having a heart inside it, and a man is a man, and he is more like God when there is a heart inside his ribs. When he gets home the children feel that father has got a heart, and as they climb his knees and smother him with kisses, and when he greets his dear relatives, especially those that are part and parcel of himself, he has got s soul that goes beyond his own little self, and is enlarged and inspires the whole of the family. Oh, give me heart, and that is what David meant when he said he would behave himself wisely. But when he was in his own house he would walk with a perfect heart. He would be hearty in everything he did and said. Well, now, the next thing is that the conduct at home must be well regulated. "I will walk within my house with a perfect heart." The Christian man at home should be scrupulous in all departments within his house. We may have different rooms there, but in whatever room we are we should seek to walk before God with a perfect heart.
( C. H. Spurgeon.)
I. THAT IT IS MOST NECESSARY TO LAY DOWN PRINCIPLES ON WHICH WE ARE TO FORM OUR GENERAL CONDUCT. If we set out without principles of any kind, there can be no regular plan of life, nor any firmness in conduct. No person can know where they are to find us; nor on what behaviour of ours they are to depend. If the principles which we pitch upon for determining our course be of a variable nature; such, for instance, as popular opinion, reputation, or worldly interest; as these are often shifting and changing, they can impart no steadiness or consistency to conduct. The only sure principles we can lay down for regulating our conduct, must be founded on the Christian religion, taken in its whole compass; not confined to the exercises of devotion, nor to the mere morality of social behaviour; bus extending to the whole direction of our conduct towards God and towards man. I proceed to advise —
II. THAT WE BEGIN WITH REFORMING WHATEVER HAS BEEN WRONG IN OUR FORMER BEHAVIOUR. This counsel is the more important, because too many, in their endeavours towards reformation, begin with attempting some of the highest virtues, or aspiring to the most sublime performances of devotion, while they suffer their former accustomed evil habits to remain just as they were. This, I apprehend, is beginning at the wrong end. We must first, as the prophet has exhorted, put away the evil of our doings from before God's eyes; we must cease to do evil, before we learn to do well.
III. WE MUST SHUT UP, AS MUCH AS POSSIBLE, THE AVENUES WHICH LEAD TO THE RETURN OF FORMER EVIL HABITS. Here is required that exercise of vigilance, self-distrust and self-denial which is so often recommended to us in Scripture. This wisdom requires farther —
IV. THAT CONSISTENCY AND UNIFORMITY BE PRESERVED IN CHARACTER; that not by pieces and corners only we study goodness, but that we carry one line of regular virtue through our whole conduct. Without this extensive regulation of behaviour, we can never hold on successfully in a perfect way. True virtue must form one complete and entire system. All its parts are connected; piety with morality, charity with justice, benevolence with temperance and fortitude. If any of these parts be wanting, the fabric becomes disjointed; the adverse parts of character correspond not to each other, nor form into one whole. It is only when we have respect unto all God's commandments, as the psalmist speaks, that we have reason not to be ashamed. At the same time, when I thus advise you to study entire and consistent virtue, and to guard strictly against small transgressions, let me warn you —
V. AGAINST UNNECESSARY AUSTERITY, AS FORMING ANY PART OF RELIGIOUS WISDOM. Too strict and scrupulous, indeed, we cannot be in our adherence to what is matter of clear duty. Every dictate of conscience is to be held sacred, and to be obeyed without reserve. But wisdom requires that we study to have conscience properly enlightened. We must distinguish with care the everlasting commandments of God, from the superstitious fancies and dictates of men. A manly steadiness of conduct is the object which we are always to keep in view; studying to unite gentleness of manners with firmness of principle, affable behaviour with untainted integrity.
VI. In order to walk wisely in a perfect way, IT IS OF IMPORTANCE THAT WE STUDY PROPRIETY IN OUR ACTIONS AND GENERAL BEHAVIOUR. In a great number of the duties of life, the manner of discharging them must vary, according to the different ages, characters, and fortunes of men. To suit our behaviour to each of these; to judge of the conduct which is most decent and becoming in our situation, is a material part of wisdom. In the scales by which we measure the propriety of our conduct, the opinion of the world must never be the preponderating weight. Let me recommend —
VII. THE OBSERVANCE OF ORDER AND REGULARITY IN THE WHOLE OF CONDUCT. Hurry and tumult, disorder and confusion, are both the characteristics of vice and the parents of it. Let your time be regularly distributed, and all your affairs be arranged with propriety, in method and train.
VIII. WE SHOULD GIVE ATTENTION TO ALL THE AUXILIARY MEANS WHICH RELIGION OFFERS FOR ASSISTING AND GUIDING US TO WALK WISELY IN A PERFECT WAY. These open a large field to the care of every good man. We must always remember, that virtue is not a plant which will spontaneously grow up and flourish in the human heart. The soil is far from being so favourable to it; many shoots of an adverse nature are ever springing up, and much preparation and culture are required for cherishing the good seed, and raising it to full maturity.
(Hugh Blair, D.D.)
(W. A. L. Taylor, B.A.)
I will walk within my house with a perfect heart
(E. P. Thwing.)
(T. De Witt Talmage.)
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