My mouth shall speak of wisdom; and the meditation of my
heart shall be of understanding (Ps. 49:3).
The prophet was warranted in applying these commendatory
terms to the doctrine which he was about to communicate. It is, no doubt, by
plain appeals to observation that we find him reproving human folly; but the
general principle upon which his instruction proceeds is one by no means
obvious to the common sense of mankind, not to say that his design in using
such terms is less to assert the dignity of his subject than simply to awaken
attention. This he does all the more effectually by speaking as one who would
apply his own mind to instruction rather than assume the office of exhortation.
He puts himself forward as an humble scholar, one who, in acting the part of
teacher, has an eye at the same time to his own improvement.
It were desirable that all the ministers of God should be
actuated by a similar spirit, disposing them to regard God as at once their own
teacher and that of the common people, and to embrace in the first place
themselves that divine word which they preach to others.
The Psalmist had another object in view. He would secure the
greater weight and deference to his doctrine by announcing that he had no
intention to vend fancies of his own, but to advance what he had learned in the
school of God. This is the true method of instruction to be followed in the
Church.
The man who holds the office of teacher must apply himself
to the reception of truth before he attempt to communicate it, and in this
manner become the means of conveying to the hands of others that which God has
committed to his own. Wisdom is not the growth of human genius. It must be
sought from above, and it is impossible that any should speak with the
propriety and knowledge necessary for the edification of the Church, who has
not, in the first place, been taught at the feet of the Lord. (Commentaries)
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