Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 51 · Sermon 9
SERMON IX.
PSAL. 51.8.
Make me to hear joy and gladness, that the bones which thou hast broken may rejoice.
There's no stint or measure to be observed in the desires of a gracious Soul, which having once got the liberty and freedom of access and approach to God, is further imboldened, and takes heart to it self in Communion with him, for the begging of more still from him than yet it hath done. Where there is once peace and reconciliation with God, and this in any manner evidenced and made sure to the heart of a Christian, there's nothing which either God himself will stick to grant, or which a Believer will stick to ask, which is sitting and requisite for him. And this is that which we may in particular take notice of in the carriage of David in this Scripture: He had in the foregoing part of the Psalm made acknowledgment of his sin to God, and from thence got some boldness by degrees for further converse, in desiring the forgiveness of them, and peace of Conscience through the Blood of Jesus Christ, in the seventh Verse, (which we handled last day) Purge me with Hyssop, &c. And now he is not contented to have peace only, but he must have joy: Not only to have his person justified, and the Blood of Christ sprinkled upon his Conscience; but to have the evidence and assurance of God's love and favour towards him, and the consequents of it, Make me to hear joy and gladness, &c. This is the sum of this Verse.
IN the Text it self we have two general Parts; First, The Request it self, which David puts up to God: Secondly, The End or Drift of David in the propounding of it. The Request it self, that we have in those words, Make me to hear joy and gladness. The End or Drift in propounding it, in these, That the bones which thou hast broken may rejoice.
We begin in order with the first, viz. The Request it self, Make me to hear, &c. Wherein we have three particulars more considerable of us; First, The thing requested or petition'd for, Joy and gladness. Secondly, The manner of conveyance of this to the Soul, and that is by hearing, Make me to hear. Thirdly, The Author and Fountain from whence this flows, and is derived, and that is God, Make Thou me to hear.
For the first, The thing requested, it is joy and gladness. Here are two terms at once for the greater fulness and emphaticalness of the expression, as there was also in the Verse before, cleanness and whiteness, though both coming to one and the same effect: so likewise here: They are Synonimous, and have one and the same thing intended by them; yet they are words which do commonly go together in the Language of Scripture; as to give you one instance for all, Isai. 35.10. They shall obtain joy and gladness, sorrow and sighing shall flee away. Joy in the proper Nature of it, is the Inlargment of Soul, upon the embracing of some present good: Here, in this Text, it is to be understood all along in a spiritual sense. If we speak of Temporal Joy, David had enough of that, (though mingled also with sorrow:) He was a King, and a great Man, and so had variety of outward comforts vouchsafed unto him; but this would not serve his turn, nor content him in his present condition. He must have inward and spiritual Joy, or else he is lost and undone; that joy which did arise from the sense and assurance of God's love unto him in the pardon and forgiveness of his sin. This is that which the Scripture makes mention of in other places, as Joh. 15.11. That your joy may be full. Rom. 15.13. The God of peace fill you with all joy, &c. 1 Pet. 1.8. Ye rejoice with joy unspeakable, and full of glory. The Scripture speaks of Joy under a double Notion; either as a Grace, or as a Priviledge; either as a Duty which is to be exercised by us, or as an Advantage which happens to us, and Benefit which is bestowed upon us. Now here in this part of the Text, we are to understand it rather of the latter, than of the former; though perhaps in the other part it may have some reference to it in the former sense also. But here he prays for this blessing of joy, That God would bestow this favour upon him of inward and spiritual gladness of heart: He would not only have peace, but joy; not only an inward calmness and tranquillity of spirit, free from tumult and disturbance, but also a ravishment and inlargement of mind, as accessary and additional thereunto. Now this is that which all other of God's Servants have cause likewise to desire in a suitableness and agreeableness to him. David, by signifying to us what breathings and desires were in himself, does hereby consequently shew us, what should be also in every one of us; after his example, we should beg and call for this joy.
For the better opening and illustrating of this present point unto you, there are two things which I shall, with God's assistance, shew unto you; First, That there is such a thing as this is, of inward and spiritual joy and gladness of mind. Secondly, What are the Properties and Qualifications of it. For the First, such a thing there is as this Spiritual Joy, which David here calls for, as may appear among other proofs from his calling for it. There is such a Joy, as is proper and peculiar to a Christian, distinct from the joy of the world, and worldly men. A joy within the compass of Religion, and Godliness, and the Principles of Christianity. As there's a spiritual life, so there is also a spiritual joy, and the one follows from the other: every kind of life has its joy, which is attendant upon it: Not only the Rational life, which is the highest of the life of Nature; but also the Sensitive, as the life of Beasts; and the Vegetative, which is the life of Plants. These have their proportionable cheerfulness, and comfortableness, and joyfulness, which is belonging unto them; and therefore the life of Grace in a more especial manner.
And as in this there is joy for the Principle, there's a spirit and affection of joy; so there is also joy for the Object, there's matter and occasion of joy for that Principle to close withal. There's joyful tydings and occurrences; there are such things as do provoke joy in those persons which are capable of it, and are fit subjects for it, as pardon of sin, and assurance of this pardon, and communion with God, and hopes of Heaven: these are things which put gladness into the hearts by way of object and occasion to it. This may therefore serve to inform and convince men of the World in this particular. Carnal and unsavoury persons, which have no relish of Grace in them, and only mindearthly things, as the Apostle speaks of them, they think there's no joy in the world, but only the joy of the world; the joy of the Corn, and the Wine, and the Oyl; such things as these: when they hear mention made of any other, they are ready to scoff at it, and to think it to be no more but a fancy, and vain conceit. But now for those which are solid and experienced Christians, they are of another opinion: as they know there is a spiritual grief, and real grounds and causes for that; so they know there's a spiritual joy also, and true matter and occasion for that: yea, they have a Spirit and Principle in them, which does incline them, and carry them to the desires and longings for it. This then is a thing out of controversie, that there is such a business as this Joy and Spiritual Gladness.
Now further, Secondly, For the Properties and Effects of it, they are thus far considerable of us. First, This inward spiritual joy, this joy which is peculiar to Religion, it is an inlivening and strengthning joy. The joy of the Lord is your strength; it enables a man in some measure for those Duties which God requires at his hands. It is compared to Oyl, and so called, The Oyl of gladness, Psal. 45.7. Now we know the property of Oyl is to supple and qualifie the parts and members of the Body, and make them fit for service: so does this Joy of the Spirit. Sadness, and Melancholy, and Discontent, it is a lumpish business, it takes men off from doing of their work; but joy it puts life into them, it expedites them, and makes them ready to every good work. That man who has the light of God's Countenance shining upon him, and well assured upon good grounds of God's favour and good will to him, how freely and nimbly does he run the ways of God's Commandments? This is the difference betwixt Spiritual Joy and Carnal: As for Carnal and Worldly Joy, that does for the most part indispose men, and set them off further from their work; it makes them more vain, and frothy, and loose-spirited, and carnally-affected: but this holy joy, this joy of the Lord, it has another effect and working with it.
Secondly, As it makes men active in doing of good, so likewise patient insuffering of evil. It carries a man through Crosses and Tribulations with a great deal of support above other men. As we see it was with the Apostles of Christ immediately after his Ascension, what Tryals they were exercised withal, but yet these did not overcome them, their Heart and Spirit was above them all; and they departed from the presence of the Council, rejoycing that they were counted worthy to suffer shame for his Name. As our blessed Lord and Saviour himself, who for the Joy which was set before him, endured the Cross, &c. Heb. 12.2. Thus Rom. 5.2, 3. We rejoice in hope of the Glory of God; and not only so, but we glory also in Tribulations, &c.
Thirdly, It is durable and lasting, it is a joy which no man can take away. As it is a proper joy, a stranger meddles not with it; none but a Christian partakes of it, Prov. 14.10. so it is a perpetual joy, and abiding; there's no man is able to remove it from us, as our Saour tells his Disciples, in Joh. 16.22. Your heart shall rejoice, and your joy no man taketh away from you. As the World cannot bestow it, so neither remove it, nor separate it from us; it will then be green and flourishing, when all other shall fade and decay. This is the difference betwixt a Christians Joy, and a Worldlings; betwixt a Believers, and an Hypocrites. As for the latter, it quickly withers, and comes to an end, it is but for a moment, as Job speaks, Job 20.25. It is like the crackling of Thorns under a Pot, as Solomon, Eccles. 7.8. But the former it lasts and continues, though not always in the same measure and degree for the vigour and liveliness of it, yet for the substance of it still it does; and especially for the true ground, and matter and occasion of it.
Lastly, It is a transcendent joy, it does transport and raise the soul after an eminent manner, and so the Scripture sets it in that place before alledged, 1 Pet. 1.8. Ye rejoice with joy unspeakable, and full of glory. It is such a joy, as the greatness whereof is unable to be exprest unto us, especially when it is in that measure and degree as sometimes it is; as some of the blessed Martyrs have sometimes had experience, when they have been so filled with joy, as that they have despised their greatest torments themselves. This is now and then the lot of God's people, as Paul of himself and the rest, I am filled with comfort, I am exceeding joyful in all our Tribulations, 2 Cor. 7.8. When God will let fall this joy into the heart, as sometimes he does, how ravishing is it! The use of this point is to raise our desires after it, especially in sad times. And that's the first particular here considerable in this Petition of David, to wit, the thing it self, which is requested and petition'd for, Joy and Gladness.
The second is the manner of conveyance of this joy and gladness to the soul, and that is exprest here to be by hearing, Make me to hear, &c. i. e. Not only give me the ground, and matter, and occasion of joy; but likewise actual joy it self for the performance and accomplishment of it to me. When we speak of the hearing of joy, we may conceive of it two manner of ways; either, First, by the hearing of the Ear in the Ministry of the Word; or, Secondly, by the hearing of the Heart, in the Application of the Spirit to the Conscience: Both these ways did David pray that he might hear joy and gladness.
First, By the hearing of the Ear in the Ministry of the Word; I have heard of thee by the hearing of the Ear, says Job, Chap. 42. v. 5. This was one kind of hearing here meant, and that especially in reference to the Ministerial Dispensations. David he had heard sadness by the Ear in the Ministry of the Prophet Nathan, convincing him of his sin and miscarriage; and now he would also in that way partake of comfort: The Word had wounded him, and holpen him to the broken bones; and now he would have it also to heal him, and to restore him to the joys of the Spirit. Therefore some are of opinion, that however in the story of Nathan's Conference with David, the word of reproof and of comfort are declared together, yet that there was some distance of time betwixt them, and that this Psalm was penn'd by him in the interim; wherein he sues for such a comfortable expression. However, whether so or no, it might well be that he might desire to hear more of such joyful relations. And it teaches us the efficacy of the Ministry to this purpose. There is a special power in the Ministry of the Word, (according to God's ordaining of it) for bringing joy and comfort to the Heart and Conscience of a Believer. Sunt verba & voces quibus hunc tenere dolorem possis. There is a power in such words for allaying of the greatest grief, Isai. 50.4. it is spoken there of Christ, and it is true also of all the Ministers of Christ in some measure by dispensation from him, The Lord hath given me the Tongue of the learned, that I should know how to speak a word in season to the weary soul. There's a special dexterity in speaking comfortably to a distressed Conscience; and this is a Ministerial Gift which is proper and peculiar to that work. Thus agen, Job 33.14, &c. ad 24. God speaks once and twice, &c. If there be a Messenger with him, an Interpreter, one of a thousand, to shew unto man his uprightness, Then he is gracious to him, &c. See here, there must be a Messenger, and an Interpreter, one of a thousand, one which has skill, and a call to this work. It is not Quilibet e Vulgo, but Ʋnus e Millibus, which is fit for such an employment. Though there be use also of private quickenings, and Christians comforting one of another; yet the doing of this with that Authority and successfulness, as may give best satisfaction, it is a Branch of the Publick Ministry.
If ye shall further inquire in what way this comforting is carried for the exercise of it: I answer, thus: First, By a right stating of the case in which a man is. He that will comfort a troubled Conscience, he must be able rightly to inform the Conscience of its own condition, and shew it how it is with it. As a Physician that will cure a Disease, he must first discern it, and discover the proceedings of it: He must know what is the main distemper, and what's only Symptomatical: so likewise here: In trouble of Conscience for sin, there's somewhat more oftentimes mingled with it than the thing it self, sometimes there's Melancholy and distemper of Body, and we must distinguish that; sometimes there's Temptation, and the suggestions of Satan, and we must distinguish them also. Now this is that which is done in the Ministry. It shews a man clearly and fully the condition in which he is, what it is that pinches him, where his grief and his trouble lies; shews him the corruption of Nature, the very Root and Spring of his disease; which though it carries grief in it at first, yet being discovered, tends to comfort.
Secondly, and more especially to this purpose. The Ministry it brings a word of joy with it, as it brings a word of peace and agreement with it; therefore it is called, The Word and Ministry of Reconciliation, 2 Cor. 5.20. We bring glad tydings of joy, God reconciled in Christ; this was that which David desired to hear, and it is that which is still observable in the Ministry; in Peter in his Ministry, Act. 2.37. towards those which were pricked in heart: in Paul in his, towards the Jaylor, Act. 16.31. Christ comes at the heels of John the Baptist; and then, thirdly, in removing all doubts and scruples which follow afterward: This is another Branch of this Ministerial comfort.
The use which we are to make of it, is therefore to prize the Ministry, and such Dispensations as these are. This is the means which God has sanctified for the conveying of our spiritual joy to our hearts; and therefore let us not despise it, but accept of it, and attend upon it. We have a very good Pattern here before us in the example of David himself: He was a man as able to have shifted for himself alone as any man living: A man after God's own heart, and much in communion with God, who had a great measure of the secret In-lets of the Spirit; but yet for all that he does not despise the outward means, but desires to hear joy and gladness, unfolded and laid open in the Ministry; and so we should also do, Make me to hear joy and gladness, &c. It is not to read it only, but to hear it. There is good use to be made of reading in private of the Scriptures, and other good Books: but we must not for all that neglect hearing, which is as it is the means appointed by God for the conveyance of Faith, so also for the conveyance of joy and spiritual comfort, which many people would have more experience of, if they were more careful and conscionable herein; not only to hear, but to hear in that manner as they ought to do. In Act. 8.39. when the Eunuch was to be converted, it was not his own reading of the Word of God, which would serve the turn; but he must have Philip add his preaching to it, and then he went on his way rejoycing. So much for that, Make me to hear, i. e. by the hearing of the Ear, in the work of the Ministry.
But, Secondly, That's not all, there's somewhat more intended in it than so, Make me to hear, by the hearing of the heart, by the application of the Spirit to the Conscience. These two they must go together to make the business still compleat, The Voice of the Word in the Ministry, and Voice of the Spirit in the Conscience; this will not do it without that, and that cannot do it without this; and therefore we must add this also to the other: so that these words, Make me to hear joy, &c. they do imply thus much in them: Let me hear the comfortable testimony of thy Spirit to my soul, that I am in favour with thee, and that thou art perfectly reconciled unto me. As there's the Voice of the Spirit to the Soul, in direction, This is the way, walk in it, Isai. 30.21. so also in consolation and assurance, Thy sins are pardoned, and I am thy Salvation, &c. And this was that which David now prayed for: He had Faith and Hope already, but now he prays for a kind of sense, and spiritual feeling, in opposition to the broken bones which he mentions afterwards. As he had been hitherto full of sadness, and the apprehensions of God's wrath against him, (as we shall hear in the following part) so he would now be of comfort; he would not only hear of joy, that there was such a thing as this belonging unto him; but he would hear joy it self, that is, really and actually be made to be a partaker of it. And this is agreeable to other places of Scripture, wherein we meet with the like expressions, as Psal. 143.8. Cause me to hear thy loving kindness in the Morning, &c. And so he gives Songs in the Night, Job 35. v. 10.
Now this is that which we above all things should look after for our selves, in such cases as David now was, to be possest of this joy and gladness; not only to hear comfortable Truths, the Promises propounded to us, but that God would set them home upon our hearts, and make them ours, and give us the full comfort, and sweetness, and extraction of them; to hear God telling us, he is at peace with us, and we justified and righteous in his sight. And so much also of the second Particular in this second General, viz. The means or manner of conveyance, Make me to hear.
The Third is, The Author and Worker of all this in us, the Spring and Fountain from whence it proceeds, and that is God himself, Do Thou make me to hear. This it may be carried respectively to all which hath been said before; and we may take notice of it in a threefold reference: First, In reference to the occasion. Secondly, In reference to the Performance. Thirdly, In reference to the Success.
First, To the occasion, Make me to hear joy and gladness: that is, Send me such a Preacher as may speak seasonably and comfortably to me. It is God. who hath an hand in this; The Lord gave the word, and great was the company of Preachers, Psal. 68.11. It is God that directs the Ministers, and has a special Providence in the disposing of their Ministry. Where they are faithful and careful themselves to wait upon him, and people also to join with them in it, he does in a special manner guide them, and pitch them upon such and such Texts, upon such and such Arguments and Points, and manner of handling of them, and we should accordingly rest upon him in it. A Preacher does not shoot at rovers, but there's a special guidance and direction him and therefore accordingly we should seek to him for it, according to the particular condition which we are in, and the occasions which are upon us. If we need conviction and awakening, that then we might hear a word of that; if quickning, a word of that; if comfort, a word of that; we should acknowledge God's Providence to us in such Dispensations, by seeking to him by private prayer in this particular; and so acknowledge it also by waiting upon the means which God has afforded and appointed to us, and not (as many do) withdraw from them; which is not so much a discouragement to the Ministers, as rather a prejuto themselves, who have the greatest loss by it. What's the reason that many when times of trouble and distress comes upon them, sind not that comfort which they might have expected? it is sometimes because they have neglected those words of joy, and gladness, and comfort, which have been provided for them.
Secondly, It refers to the Performance, Make me to hear; that is, Make me to observe what I hear. There are many which hear, and are little the better for hearing; they have the words of Exhortation, and Conviction, and comfort brought unto them, but they do not mind and regard them, but are either asleep, or their thoughts some where else: this is a great indignity which is offered to the Ordinance of God, but it is God himself only that can remedy it; it is he that gives an attentive ear, as well as a seasonable Doctrine; it is he that opens the ears of men, and seals their instruction, Job 33.16. As he opened the heart of Lydia to attend to the things which were spoken by Paul, Act. 16.14. He did not only send Paul to preach to her, and so make her to hear in the occasion; but he did likewise cause her to attend to Paul's preaching, and so make her to hear as to the performance. This is that which we should desire him to do with us, when we approach to such means as these are.
Thirdly, It refers also to the success, and to this especially, Make me to hear joy and gladness: that is, As the Word it self is comfortable, so let it have a comfortable effect upon my heart to fill it with comfort. It is not in the power of the best Ministers in the World to convey comfort directly, they are only the Conduit-Pipes and Chanels, the Spring and Fountain of all is God himself: Who is Paul? and who is Apollos? but Ministers by whom ye believe: I am He that comforteth, says the Lord: I create the fruit of the lips; peace, peace: It's all from Him.
Therefore let us go to Him for it, and depend upon Him Himself in the use of all good means. We must desire God to direct the Preacher to a word of comfort, our selves must be attentive to hear: but when all's done, it is God alone that can make it successful and effectual to us. It is the office of the Holy Ghost to comfort, and He will not endure that any should take his office out of his hands, but only to be subordinate still, and instrumental to him. David knew this well enough, and therefore repairs to God, Make Thou me to hear; there's an emphasis involv'd in that. And so now I have done with the first general part of the Text, which is the Request or Petition it self, which David puts up in this condition, Make me to hear joy and gladness; wherein we have had three distinct Particulars: First, The thing requested. Secondly, The manner of conveyance. Thirdly, The Author.
Now the second is the inlargement or amplification of this Request, from the End or Drift in propounding it, That the bones which thou hast broken may rejoice. This is a little dark expression, and so will require a little opening and explaining of it: The meaning of it (in brief) is this; That I may receive comfort after so much terrour, and trouble, and distraction as I have been exercised withal. These broken bones are a Metaphor taken from the Body applied to the Soul, to express unto us the anguish and vexation of it. There are two things considerable in this clause; first, here's somewhat implied; and, secondly, here's somewhat exprest: That which is implied, is David's condition, and that is to have broken bones, that which is exprest, is David's desire, that these broken bones might rejoice.
We begin with the first, viz. David's condition, and that was to have his bones broken; his bones, that is, his soul, and spirit, and inward man, this was exercised with horrible grief and terrour which was now upon it. The bones which Thou hast broken; he might have said, The bones which I have broken; for so it was indeed in a sense, and in reference to the occasion of it; but they are true both together: David had broken his own bones, and God had broken them for him: he had broken them in the occasion, by committing such grievous sins; and God he had broken them in the affliction, by visiting his sin upon him, and giving him the bitter result and issue of them; The bones which thou hast broken, &c. So that now we must take notice of David's condition not only simply in it self, but in the circumstances of it also, which was his sin, and the Author and Inflicter of this evil upon him.
We'll begin, First, with the occasion, and that is sin; this brought him to these broken bones; and so it will do every one else which makes bold with it; especially some kind of sins above the rest, such as these of David here were, scandalous and presumptuous sins, which lay waste the Conscience; these they have a biting sting in them, and punishment belonging unto them, and will cast the sinner down: there's nothing of that contentment in the commission of them, as there's horrour and terrour in the reflection. Like a Body that is broken in pieces upon the Wheel, not a Joynt or Sinew sound in it; even so is it with a terrified Conscience; and so was it now with David at this present time: His Soul it was rackt within him, and he was little better than in Hell it self, so far forth as his present condition was capable of it, as he also complains in other places, in Psal. 38.3, 4. &c. There is no soundness in my flesh, because of thine anger; neither is there any rest in my bones, because of my sin: for mine iniquities are gone over mine head as an heavy burthen too heavy for me.
And this was so much the more grievous, according to the state and relation which David was in, as he stood to God himself: For such an one as He to fall to such practices as these, was a thing not to be endured. God afflicts many wicked men with terrours and flashes of Hell in their Conscience here in this World; but if he should not do so, he can yet meet with them hereafter at another day; for which cause as he sometimes terrifies them, so he sometimes lets them alone: yea, but he will not do so with those which are his own people; he will not spare them at present, but chastens them here, that they may not be condemned in the World; and breaks their bones, that he may not break their necks.
The use of all which is this, To fright men from the commission of sin, and to deter them from such horrible courses and ways as these are. The World in which we live is full of a great deal of wickedness and debauchedness; and sins of all sort they reign amongst us, even such as are not to be named amongst Christians, sins against common civility, and the very Light of Nature it self; gross and scandalous sins of Adultery, and Fornication, and Uncleanness, and Murther; yea, unnatural Murthers, as of Parents their Children, if they deserve the name of Parents, such Monsters rather than Mothers which this Age and City so abounds with in these latter times. Oh but if people would think of the sad account and reckoning that will follow, this would a little restrain them, and curb them from such courses as these are.
Therefore let people beware, and take heed of such kind of ways. Do ye think if David had foreseen and considered the distraction which would have followed upon his sin, he would ever have ventured upon it? Let all others take heed by his example, and when they are tempted to sin, think of the broken bones which are consequent thereunto.
Yea, and not only grosser sins, but smaller, and such as do make any way and preparation for those which are greater, as smaller do, and as they did here even in David himself, who was not at the worst all at once, but came to it by leasure and degrees. This for the occasion.
Now, Secondly, For the principal Efficient, David takes notice of that, Which Thou hast broken. This is to be understood by us, not only as in his Providence disposing this affliction to him, but as being himself immediate in it. All afflictions and corrections whatsoever, they are imposed by God, and he has an hand in the ordering of them; even then when men break us, it may be said God does it; as the Church when she was afflicted by her Enemies, Thou hast sone broken us in the place of Dragons, and covered us with the shadow of death, as it is Psal. 44.19. But this here of David's was somewhat more than so, who when he says, The bones which Thou hast broken, he does hereby signifie, that God himself did set himself as an Enemy against him. The Arrows of the Almighty were in him, and the poison thereof had drunk up his spirit, as the Scripture else where speaks in Job 6.4, &c. This was a sad and terrible case and condition indeed, and as any could be, for God himself to undertake a poor Soul, and to set himself against it, this is full of horrour and amazement, and that because there's none other to be a support to him; who shall here plead for him? Who would not fear thee, O King of Nations? Oh it's a fearful thing to fall into the hands of the living God; who may abide in his sight when he is once angry?
Let this therefore be a sad warning to keep men from provoking this God; who teaches like him? and who smites like him? Oh let us be sure to keep in good terms with him: If his anger be kindled, yea, but a little, blessed are all they that put their trust in him.
And in particular, let us labour for humble and broken hearts, and contrite spirits, which he delights in. We had better to take a little pains with our hearts to break them our selves, than that He should break them for us: for if He break them, he will break them to purpose, as He did here with his Servant David, The bones which Thou hast broken: Because he broke his Laws, therefore he broke his bones. He breaketh me with breach upon breach, he runneth upon me like a Giant, as Job speaks of himself, Job 16.14.
This was so much the more terrible to David, and may be also to any one else, as he had formerly had more sweetness from him: for Him who was a Father, to turn an Enemy; He that had strengthened his bones, to break them, this was the heighth of sadness and misery; and so he seems to make it an aggravation, The bones which thou hast broken.
But yet moreover, it may be also an Argument for Mercy, and may carry some kind of moving and insinuation with it, to inforce the present Request and Petition which he puts up to God, that God would the rather be pleased to convey joy and comfort to him, as he had inflicted sorrow and trouble: Thou hast broken the bones, and therefore be Thou pleased to restore them, and bind them up. This expression may have this emphasis in it.
And that agen to a double purpose: First, As an Intimation of his Power; and, Secondly, As a Provocation of his Goodness: Thou hast broken them, and so only canst heal them. And Thou hast broken them; and because Thou hast done so, be pleased also to restore them, and to set them in frame again. And so much for that which is supposed, to wit, David's estate and condition, the broken bones.
The second is that which is more particularly exprest, which is David's desire; and that is, that these broken bones may rejoice: that is indeed, that He might now rejoice, whose bones as hitherto had been broken. This if we take all in, was a very great and high Request as could be, and such as at the first hearing might seem to be a little too presumptuous. What! broken bones to rejoice! One would think that it might be enough for them only to be at ease, to be quiet and free from trouble; but to rejoice, that was extraordinary; yet this is that which David is here imboldened to petition for.
The Original word, which we render rejoice, is a little more in the Hebrew Text, for there it is to leap for joy, Tagelnah exultabant, that they may exult and triumph. This was that which David here desired, and there are divers things here intimated to us; but I can no more than as it were name them to you, in regard of the time.
First, We see here, that a condition of Humiliation is not always a condition of despair. Broken bones are recoverable: a Soul may be brought very low through the hand of God, which it is exercised withal, and yet not in a forlorn estate; thus David here, and so other of the Saints elsewhere, as Job, and Heman, and Hezekiah, and such as these, they had all a share in these broken bones, and yet for all that recovered and got them up again.
This is a good Item to us, in regard whether of our selves, or others. For our selves, if God should ever bring any of us into such sad conditions, not to be utterly dejected for them, but to consider that still there's hope: Let us not say with Sion, The Lord hath forsaken me, &c. No, God regards the broken bones that they may rejoice.
And so for others, let us not too rashly censure them neither; and that may be one Observation.
Secondly, Observe somewhat from the order; that great rejoycing it hath oftentimes great trouble preceding and going before it: The broken bones usher in the exultation. This is God's usual method, to bring to Heaven by the Gates of Hell; and to make great dejections proper always to great enlargements.
This he does, that so he may hereby set a price upon his own comforts, and have them had in greater esteem, and so much the better relisht by us, which otherwise they would not be.
This serves still (as well as the former point) to support us, and to keep us from dejection and casting down.
Thirdly, Observe somewhat also from the opposition of state to state, a state of sadness to a state of rejoycing, and the one promoted by the other; and so there's this in it; That those who have felt most of God's terrours, they are most affected with his comforts: such as these they leap for joy, as coming from one extream to another, from a dark and dismal Dungeon, into a glorious Sun-shine.
Lastly, In this transcendent expression, That the bones which Thou hast broken may rejoice; we have this Observation likewise intimated to us; How that the Servants of God (occasionally and accidentally) gain by their very falls. This is that which David supposes as possible in this Petition, That the broken bones may rejoice, not in their breaking, but in their restoring after breaking. As an Arm or Leg which is broken, when it is once set, it is the stronger afterwards; so it falls out to be sometimes in this case with the Servants of God. The Lord, who is an Almighty God, and able to bring the greatest good out of the greatest evil, and has likewise made a gracious Covenant with those which are his, does in his Wisdom and Providence oftentimes so dispose it, as that his Children in some respects gain by their miscarriage, in the discovery of their own weakness, wariness for time to come, humility and dependance upon him for strength and support, and the acknowledgment of his great love and mercy to them in their pardon and forgiveness; and many such like advantages and benefits as those are. Thus the fall which we had in Adam, is an Inlargement to us occasionally of the Grace which is in Christ.
But this is no Argument therefore for any to make bold with God, and to try Conclusions with him; those which do so, shall smart for it: Where men sin through frailty and weakness, and by repentance turn to God, they shall find Grace in his sight: but if presuming upon his mercy and power, they shall wittingly rush upon sin, they shall certainly find what it is both to have abused so gracious a God, and so sweet a Truth as this is before us.
Notwithstanding all the good which may accidentally through God's disposing arise from our sins, it is a great deal better and safer for us to keep our selves in a way of innocency, and unblameable holy Conversation, not doing evil that good may come of it, which causes just damnation to those that do so, as the Apostle tells some in his time, Rom. 3.8. We would count him a Madman indeed, that hearing that a broken Arm is stronger after setting, should therefore go break his Arm, or Leg on purpose. No, it is one thing how we reason of things afore they are done, and how afterward. It had been a great deal better for David simply considered, that he had never fallen so foully as he did, nor contracted that guilt, and trouble, and vexation to himself; though it was possible for God when it was done, to make him to be a gainer by it; which is that which he here prays for, That the bones which thou hast broken may rejoice, from Thy making me to hear the voice of joy and gladness. So much for that, and so likewise for this whole eighth Verse also.