Psalms 18:23

I was also upright before Him, and kept myself from mine iniquity.

The upright heart, and its darling sin

Things that David here takes notice of.

1. The greatness of the danger he was in.

2. The glory of his deliverance, regarded as an answer to prayer.

3. The fruit of it. The love of God is enlarged and inflamed. His confidence in God is enlarged. He is by this quickened and encouraged unto prayer.

4. The grounds of all these mercies. God’s free grace. In the person to whom the mercy is bestowed; for as God stands in a peculiar covenant relation to His people, so He hath a peculiar providence over them. God is with His people at all times, but He is nearest to them in the worst times. David shows wherein his sincerity doth appear. “I have not departed from God wickedly.” “All His judgments were before me.” “I was also upright before Him, and I kept me from mine iniquity.” A sincere heart hath the most serious resolutions, the most unfeigned detestations, and therefore the greatest and the most diligent watchings against his own iniquity, that sin to which his nature is most prone, and wherein he is most apt to be ensnared. In the text are two things.

I. David’s profession of his sincerity. There is a two-fold perfection. A legal perfection, which is a perfect conformity in nature and in life to the law of God. This was not the perfection that David here spoke of, for his failings were known and confessed by himself. There is an evangelical perfection, according to the tenor of the second covenant, and this is two fold: a perfection of justification, and a perfection of sanctification. There is a walking with God, before God, and after God; that is, in reference to the precepts of God, the providences of God, and the pattern and example of God; and these three expressions set forth a choice perfection. A godly man may have his heart upright and perfect, even in the imperfection of his ways. A man that is sincere is in God’s account a perfect man; sincerity is the truth of all grace, the highest pitch that is to be attained here. Sincerity of heart gives a man boldness, even ill the presence of God, notwithstanding many failings.

II. The testification of it. How did he prove this perfection? “I have kept myself from mine iniquity.” He refers to some proper and peculiar evil and way of sinning that Was his “special darling”; a beloved sin. His care was to keep himself from it. A man cannot keep himself: the Lord is his keeper. But the Lord will have us cooperate with Him. When we perform anything, by His grace we do it. So we are said to “cleanse ourselves.” The doctrine is this--even the best and dearest of God’s people have some sins that they are more prone to than others, which may be called their own iniquity. What is a man’s own iniquity? In every man by nature sin doth reign, and a man is in just judgment given up unto the power of it. The reign of sin is double, virtual, due to original sin; and actual, due to bias of will. Actual sin is that way of sin and death that a man chooseth to himself, he having looked abroad upon all the contentments of the world, his own corrupt inclination doth choose unto himself to follow with greatest sweetness, and contentment, and delight, as that wherein the happiness of his life consists. What is it for a man to keep himself from his iniquity?

1. He takes care to keep the evil of that sin always in his eye, and to keep himself low in this consideration, that he hath been guilty of it in times past.

2. There is no sin that the heart of man is more perfectly against. The godly man hates that sin most, and breaks out against it with the greatest detestation, by which God hath been most dishonoured, and whereby his conscience hath been most enslaved in times past.

3. He is in this, above all other sins, most jealous of his heart; he fears it in respect of every occasion, and opportunity, and temptation.

4. This sin he prays most against.

5. He turns the edge of the threatening against this sin.

6. He endeavours to grow up in the contrary grace, and strengthens it by all means. How doth this prove a sincere heart? It shows a man to be truly affected by God’s dishonour. It shows the truth of a man’s self-denial, and his hatred against sin. It shows forth the sincerity of a man’s love for God. How may a man know what his “darling sin” is? It is that where a man’s treasure is. It is what is most sweet to him; what he favours most, and hides most. This sin makes all a man’s lusts serviceable to it. It is the sin that most interrupts thee in holy duties. (William Strong.)

I kept myself from mine iniquity.

Kept from iniquity

I. A personal danger. “Mine iniquity.” This is a dreadful possession to have in the house: a man had better have a cage of cobras than have an iniquity, yet we have each of us to deal at home with some special form of sin. Each man has his own way of sinning. It may take its speciality from our natural constitution. He who judges all men alike does them an injustice. Our tendency is to decry the particular form of sin that we find in others. It may be engendered by education. How impressible we are in childhood! Certain forms of iniquity grow out of our particular condition. Each period of life has its own special snare. It is so with the condition of our life as to our outward circumstances. The rich man has his temptations, and the poor has his. Iniquities come through both prosperity and adversity. Iniquities surround us all in daily life. Your iniquity is likely to be that iniquity which thou hast oftenest fallen into in thy previous life. And that which you do not like to hear condemned is, very probably, your iniquity.

II. A special guard. “I kept myself from mine iniquity.”

1. You must find out what it is. You must get a clear idea of your own iniquity. Endeavour to get a due sense of its foulness and guilt in the sight of God. Ask the Lord to make thee hate most that sin to which thou art most inclined.

2. Be resolved in the power of the Holy Spirit that this particular sin shall be overcome. There is nothing like hanging it up by the neck,--that very sin, I mean. The true path of safety is to pray and believe against all sin. We conquer sin by faith in Christ.

III. A happy result. If we do keep from sin, what a blessing it will be to us. It will be a triumph of grace. It will be our best testimony to others. And what a sweet peace this will give to the conscience. (C. H. Spurgeon.)

Resolute restraint

A noted characteristic of Mr. Cecil was his decision of character. It is said that he had studied for a painter, and after he had changed his object he retained a fondness and taste for the art. He was once called to visit a sick lady, in whose room there was a painting which so strongly attracted his attention that he found himself diverted from the sick person and absorbed by the painting. From that moment he formed the resolution of mortifying a taste which he found so intrusive and so obstructive to his nobler pursuits, and determined never again to frequent the exhibition.

Our own iniquity

David comforts himself in his innocence and integrity, but ascribes that to God’s restraining and assisting grace, which kept him back from that iniquity to which be was strongly tempted. What that particular sin was is not here mentioned.

I. There is some particular sin which each one may call his own iniquity. What it is in each case is certainly known to God. And every man may know it himself, by communing with his own heart, and considering his ways; by laying his life to the rule of his conscience, and measuring his conscience by the rule of God’s law. That there is greater proclivity in every, one to some peculiar sins is sufficiently evident from every man’s private conscience.

1. We are more inclinable to some sins than to others, through our natural tempers and complexions. The corruptible body presseth down the soul. And such is the predominancy of some elements and humours, to which the naturalist ascribes the diversity of constitutions, that from thence also the moralist derives the different tempers of men’s minds and inclinations, Thus the sanguine incline most to lust and wantonness, incontinence and intemperance; the choleric to anger and passion, pride and contention; the melancholic to envy, discontent, distrust, and despair; the phlegmatic to covetousness and idleness, and lukewarmness in religion. So that, according to the different constitutions of men’s bodies, there arise different inclinations in their souls and minds; and as it is the proper business of reason to find out and restrain, so it is the great work of grace and religion to subdue and mortify the predominant passion.

II. At some certain periods of our lives we are more inclinable to some sins than others. Every age of human life has some peculiar darling that commonly bears the sway. In age, men are prone to such things as most conduce to their temporal advantage; they hoard up riches. In youth, men are prone to such things as most gratify their sensual appetites.

III. We are more inclinable to some sins than others, by reason of our education or our company. By these things men’s minds and manners are as much, if not more, fashioned than by nature itself.

IV. We are prone to some sins through the several states and conditions of life into which providence brings us. When we are healthy and strong we are apt to forget God. Sickness tempts us to be impatient towards Him. Prosperity makes men proud, and abundance insolent and wanton. Adversity tempts us to be envious and querulous, fraudulent and pilfering. There are more temptations to some sins than others, from the different professions or courses of life men take upon themselves.

V. There are some particular sins to which men are liable through religion itself. Many men’s confidence of their own way is often attended with great censoriousness and uncharitableness towards all that differ from them. Observe that it is possible to keep ourselves from our own particular sins, as David did. This we may do by cherishing the grace that is freely given us of God, and remembering the vows we have so often made Him. What helps and directions are needful?

1. By constant and fervent prayer implore the Divine aid.

2. In vain may we expect God’s help without our own diligent endeavours.

3. Take care to avoid such things and decline such occasions as are most likely to ensnare us.

4. Never think the evil of sin less than it is.

5. Be tender of violating your consciences. (Henry Dove, D. D.)

The Christian successful in conquering his besetting sins

I. Every man has one or more particular sins to which he, as an individual, is especially prone. The iniquity is emphatically his own. Varied and numerous, indeed, are the sins of the human heart, against which the Christian must guard; but every man has some particular sins which especially cleave to him (Hebrews 12:1), and David seems to allude to such. It would be well for us frequently to examine our own hearts for the express purpose of finding out our besetting sins.

1. There is usually a constitutional propensity to the sin.

2. The circumstances in which the individual is placed may favour the indulgence of the sin. How ill would it have been for Joseph, had he been of profligate nature, that he was placed in the house of Potiphar.

3. And Satan is particularly busy in furnishing temptations to the commission of the darling sin. He knows too well the evil propensities of the human heart, and, like a skilful angler, varies his baits to suit the tastes of his victims. When he saw pride working in the heart of David he provoked him to number Israel.

II. Every good man, conscious that he is prone to some particular sins, will direct his principal efforts against them. He is anxious to keep himself from his own iniquity. His efforts proceed on enlightened principles. The good man does not presume on his own strength; he devoutly prays for the assistance of the Holy Spirit. At the same time, he is persuaded that vigorous efforts on his part are indispensable, in the order of means. True, no man, strictly speaking, can keep himself.. David could not, he knew he could not; but he means that he had so exerted himself that God had given him success. How to secure this for ourselves I urge--

1. The importance of acknowledging our individual sins when we come before God. Be not content with general confession. For sometimes, when the conscience prompts to minute confession, we restrain the impulse, through a secret misgiving that if cherished it would either prevent the gratification of our favourite lust, or at least augment our subsequent distress, by rendering us the more inexcusable in the indulgence of it. Guard against this delusion. Go and spread your ease, with all its aggravations, before God, and cry for help against the darling sin.

2. The Christian makes it his especial business to mortify the sin: he is not satisfied with merely weakening its power; he aims at its destruction.

3. He forms strong resolutions against the sin. All the powers of his mind are in exercise; he deliberates and resolves to oppose his iniquity. His vows are recorded not on tables of stone, but in the fleshy tables of the heart. Aware of his own weakness, this is his determination--I will go forth against the sin in the strength of the Lord of hosts.

4. He carefully shuns everything which may facilitate the indulgence of the sin. Is intemperance the favourite propensity? In vain do former jovial companions invite him to partake of the intoxicating cup. The Christian will not go in the way of evil men. When unavoidably in circumstances of danger he is doubly on his guard. We are, at times, thus unavoidably placed in such positions.

5. The first risings of the sin he quickly and stoutly opposes. Nothing is more important than this. It is the part of wisdom to commence the attack, before the enemy has time to concentrate his forces. The smallest aperture in the embankment of a mighty river should be stopped, or it will increase, and the waters deluge the surrounding country, in spite of all resistance. The single spark must be extinguished, or a general conflagration may ensue.

6. The Christian furnishes his mind with cogent arguments, especially Scriptural ones, against his particular sins. If the prince of heathen philosophers could subdue his passionate temper by considerations derived from reason only, how much more may be expected from us who have reason and revelation both. Let the Psalmist teach us, who said, “Thy word have I hid in my heart, that I might not sin against Thee.”

7. He will carefully cherish the opposite graces. The timid child we stimulate to acts of bravery, convinced that as these acts increase his timidity Will decline. It is thus in the school of Christ; the more individual graces are cherished, the more their opposite vices will diminish.

8. He vigorously perseveres, till he has in a great measure gained his end.

III. Success in his efforts the good man will ever regard as an invaluable blessing. He can scarcely find language sufficiently elevated to express his feelings. Oh, success in these efforts, what a blessing!

1. It is a signal victory: a powerful enemy is subdued. Would you estimate its power? How difficult victory was. How many have fallen ill such conflict.

2. No other victory can equal it. He that ruleth his spirit is better than he that taketh a city.

3. The results are glorious. For--

(1) Other conflicts are rendered comparatively easy: The soldier who has stormed the strongly fortified castle has no difficulty in battering down the mud walls of a cottage; and the Christian who has subdued his reigning sin has a fair prospect of overcoming his other iniquities.

(2) It affords the most decisive evidence of personal piety. How anxious the believer is to make his calling and election sure, and where is he to look for decisive evidence? But if he be successful in the subjection of reigning lusts, his conscience assures him this is the best evidence.

(3) It enables the Christian to discharge the duties, and realise the privileges of religion, with greater spirit and delight.

(4) It diffuses a sweet calm over the soul and imparts solid satisfaction. Suppose the reigning passion indulged, what evil consequences ensue. The gratification, too, is but momentary. Soon it biteth like a serpent and stingeth like an adder. How delightful the feelings of David when Abigail kept him from shedding the blood of Nabal.

(5) It is particularly pleasing to God, and will be honoured, not only now but hereafter, with the emphatic marks of the Divine approbation. Oh, ye in whose hearts sin reigns without opposition, beware lest iniquity be your ruin. Take refuge in the Lord Jesus. Pray for the Spirit of God. Christians, if the subject has been exemplified in your happy practice, be humble, be grateful, and give God the praise. If it has reproved and grieved you, remember it is designed to stimulate and profit you. Rely upon the Spirit of God, and fear not to say, “I will keep myself from mine iniquity.” (Essex Remembrancer.)