04a Verses 76 - 100

93. I will never forget Your precepts; for with them You have quickened me.

An admirable resolution! the blessed fruit of the quickening power of the word in his deep affliction. He had before acknowledged this supernatural efficacy, "Your word has quickened me." Now he more distinctly mentions it, as the instrumental only—not the efficient—cause—With them You have quickened me. Had the power been in the word, the same effect would have immediately and invariably followed. Nor should we have been constrained to lament the limited extent of its influence. How many, Christian, shared with you in the outward privileges; but perhaps unto none was the life-giving blessing given, save unto yourself—the most unlikely—the most unworthy of all! Thus does "God work in us both to will and to do"—not according to any prescribed law, but "of His good pleasure." The grace therefore is not from, but through, the means. Almighty God is the source of the life. The word is the instrument—yet so "quick," so melting, so attractive, that we might ask, out of what rock was that heart hewn, that is proof against its power? Yet while the precepts work nothing without the agents they are the ordinary course, by which the Lord quickens whom He will.

And do not we find them still lively channels of refreshment? Surely, then, we will hold to our purpose of not forgetting the precepts. The leaves of the word of God are the leaves of the tree of life, as well as of the tree of knowledge. They not only enlighten the path, but they supply life for daily work and progress. "The words that I speak unto you"—said Jesus, "they are spirit, and they are life:" so that the times when we have been most diligent in our meditation and obedience to the precepts, have been uniformly the seasons of our most holy consolation.

Men of the world, however, with accurate recollections of all matters, connected with their temporal advantage, are remarkably slow in retaining the truths of God. They plead their short memories, although conscious that this infirmity does not extend to their important secular engagements. But what wonder that they forget the precepts, when they have never been quickened with them—never received any benefit from them? The word of God is not precious to them: they acknowledge no obligation to it: they have no acquaintance with it. It has no place in their affections, and therefore but little abode in their remembrance.

But this resolution is the language of sincerity, not of perfection. The child of God is humbled in the conscious forgetfulness of the Lord’s precepts. And this consciousness keeps his eye fixed upon Jesus for pardon and acceptance: while every fresh sense of acceptance strengthens his more habitual remembrance. Then, as for his natural inability to preserve an accurate recollection of Divine things—let him not estimate the benefit of the word by the results in the memory, so much as by the impression upon the heart. The word may have darted through the mind, as a flash of lightning, that strikes and is gone; and yet the heart may have been melted, and the passing flash may have shed a heavenly ray upon a dubious path. If the heart retains the quickening power, the precepts are not forgotten, even though the memory should have failed to preserve them.

But whatever word of conviction, direction, or encouragement, may have come to us, affix this seal to it—I will never forget Your precepts. It may be of signal use in some hour of temptation. The same Spirit that breathed before upon it may breathe again; if not with the same present sensible power, yet with a seasonable and refreshing recollection of past support.


94. I am Yours; save me; for I have sought Your precepts.

What a high and honorable character is stamped upon the lowest believer! He is the Savior’s unalienable property, his portion, the "workmanship" of His hand, the purchase of His blood, the triumph of His conquering love. He is given to Him by His Father, "preserved in Him, and called." The evidence of his character is found in seeking the Lord’s precepts. "Whom we serve" will prove "whose we are." "His servants you are, to whom you obey." "Know that the Lord has set apart him that is godly for Himself." "The carnal mind is not subject to the law of God, neither indeed can be. So then those who are in the flesh" cannot seek the Lord’s precepts. A new and spiritual bias, therefore, is the visible stamp and seal of the Lord’s interest in us.

True it is, that our Divine Savior can never be robbed of His property—that His people are saved in Him, beyond the reach of earth and hell to touch them. Yet are they dependent still—always sinners—every day’s provocation making them more sinners than before; needing, therefore, from day to day, fresh power, fresh keeping, and, above all, fresh cleansing and acceptance. But what a powerful plea for mercy may we draw from the Lord’s interest in us! Will not a man be careful of his children, his treasure, his jewels? ’Such am I. Your sovereign love has bought me—made me Yours—I am Yours; save me. You have saved me; "You have delivered my soul from death; will You not deliver my feet from falling?" Save me from the love of sin, from the daily guilt and power of sin; from the treachery of my own foolish heart from all this, and all besides, which You see ensnaring to my soul. If I am not Yours, whence this desire, this endeavor to seek Your precepts? What mean my privileged moments of communion with You? What mean the yet unsatisfied desires after a conformity to Your image? Lord, I would humbly plead Your own act, Your free and sovereign act, that made me Yours. Save me, because You have brought Your salvation near to me, and sealed me Yours. I need mercy to begin with me; mercy to accompany me; mercy to abide with me forever. I am Yours; save me.’

And what irresistible energy does it give to our pleading, that this was the sole purpose, that brought down the Son of God from Heaven! "I came down"—said he, "from heaven, not to do My own will, but the will of Him that sent Me. And this is the Father’s will which has sent Me, that of all which He has given Me I should lose nothing." Of this purpose He was enabled to testify at the conclusion of His work, "Those that You gave Me I have kept, and none of them is lost, but the son of perdition."

But some cry for salvation, who neglect duty, and thus make void their plea. Can we make our interest good, by seeking His precepts? Is it the way in which we love to walk? Then let us not desist from our plea before God, until our heart listens to the voice of love, centering every blessing of creation, redemption, and heavenly calling, in the privilege of adoption, "Thus says the Lord, that created you, O Jacob, and He who formed you, O Israel Fear not, for I have redeemed you: I have called you by your name; you are Mine. You are My servant; O Israel, you shall not be forgotten of Me. I have blotted out, as a thick cloud, your transgressions; and as a cloud your sins." I have regarded this your plea. I have heard this your prayer—I am Yours, save me.


95. The wicked have waited for me to destroy me; but I will consider Your testimonies.

Am I, as a believer, safe as the Lord’s property, and in the Lord’s keeping? Yet must I expect that the wicked, the ungodly, as the instruments of Satan, will not cease to distress me. The Psalmist had before alluded to this trial, as driving him to his refuge. And, indeed, this is the constant character of the believer’s walk—enduring the enmity of the ungodly, and seeking his refuge in the word of God—in that hiding-place of safety to which the word directs him. How striking is the proof of the irreconcilable variance between God and the world—the world encouraging all that is contrary to God, and persecuting His image in His people! Yet the word opens to us a sure defense. If our "soul is among lions," cannot we testify to the astonishment of the world, "My God has sent His angel, and has shut the lions’ mouths, that they have not hurt me?" We hear indeed the roaring of the winds and waves; but we hear also the voice hushing the storm to rest, "Peace, be still."

The experience of this trial and support beautifully illustrates the promise, "He who believes shall not make haste." He whose hope is firmly fixed on that "tried corner-stone," which God Himself has "laid in Zion as a sure foundation" "shall not be greatly moved;" no—he "shall not be moved" at all, by the wicked waiting for him to destroy him. In the hour of difficulty, instead of perplexing himself with successive expedients for his safety (sought more from human contrivance, than from asking counsel at the mouth of God) he "possesses his soul in patience," and calmly commits all events to the Lord. Such a man "shall not be afraid of evil tidings! his heart is fixed, trusting in the Lord." ’This trust is grounded on the word of God, revealing His power and all-sufficiency, and withal His goodness, His offer of Himself to be the stay of the soul, commanding us to rest upon Him. People wait on I know not what persuasions and assurances; but I know no other to build faith on but the word of promise. The truth and faithfulness of God opened up His wisdom, and power, and goodness, as the stay of all those that, renouncing all other props, will venture on it, and lay all upon Him. "He who believes, sets to his seal that God is true:" and so he is sealed for God; his portion and interest secured. "If you will not believe, surely you shall not be established."’

But it is the considering of the Lord’s testimonies that draws out their staying support. The soul must be fixed upon them, as "tried words, purified seven times in the fire." And in this frame, I will, under all distresses, all circumstances of trial, or even of dismay, consider Your testimonies. I will consider the faithfulness of those blessed declarations, "There shall not an hair of your head perish. Touch not My anointed." "He who touches you, touches the apple of My eye." With this armor of defense, I shall not be afraid, even should I hear the "evil tidings," that the wicked have waited for me, to destroy me. Or even should I be destroyed, I know that Your testimonies cannot fail—that my rock is perfect, "that there is no unrighteousness in Him;" and therefore, "though a host should encamp against me, my heart shall not fear; though war should rise against me, in this will I be confident." Whether, then, I am delivered from the wicked, and live, "I live unto the Lord;" or whether I fall into their snare, and "die—I die unto the Lord;" for I will consider Your testimonies, assured that all Your purposes shall be accomplished concerning me, as You have said, "I will never leave you, nor forsake you." "You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You."


96. I have seen an end of all perfection; but Your commandment is exceeding broad.

A deeper insight into the Lord’s testimonies is the sure result of considering them. Weigh them in the balances against this world’s excellency; the world and the word—each with all its fullness. Of the one perfection we see an end—of the other—none. This world is a matter of experience and observation. We have seen an end—not of some—but of all its perfection. It wants sufficiency. It stands us in no stead in the great emergencies of affliction—death—judgment—eternity. It wants solidity in its best substance. "In its wisdom is grief!" All its delicacies and indulgences—after having, like the King of Jerusalem, "not withheld the heart from any joy"—all end in the verdict of disappointment, "Behold! all was vanity and vexation of spirit!" Its continuance is but for a moment. The soul is born for eternity. Therefore it must have a portion to last as long as itself. But the world, with its lusts and fashions, passes away. All that it can offer is a bubble—a shadow. In its best riches, honors, and pleasures—in the utmost that its perfection can yield—in its height and prime of enjoyment—what is it in itself—what is it able to do for us? "All is vanity." And yet such is the alienation of the heart from God, that it is first tried to the very uttermost, before any desire to return homeward is felt or expressed. And even then, nothing but the Almighty power of God can bring the sinner back. He would rather perish in his misery, than "return to his rest."

Now contrast with the emptiness of the world the fullness of the commandment of God. Our whole duty to our God, our neighbor, and ourselves, is here laid open before us—commanding without abatement, and forbidding without allowance—making no excuse for ignorance—frailty or forgetfulness—reaching not only to every species of crime, but to everything tending to it. This is perfection, of which we never see an end. Every fresh view opens—not the extent—but the immensity of the field; and compels us at length to shut up our inquiries with the adoring acknowledgment—Your commandment is exceeding broad. Its various parts form one seamless piece; so that no particle can be separated without injury to the whole. As all the curtains of the tabernacle connected by taches and loops, made but one covering for the ark, and the loosening or disjunction of the smallest point disannulled the fitness of the whole; so it belongs to the perfection of the commandment, that "whoever shall keep the whole law, and yet offend in one point, he is guilty of all." The spirituality of its requirements equally illustrates its Divine perfection. An angry look is murder; an unchaste desire is adultery; the "stumbling-block of iniquity" "covetousness"—in the heart is idolatry; the thought as well as the act—the first conception of sin, as well as the after-commission—brings in the verdict—Guilty—Death.

Can we, then, endure the sight of its exceeding breadth? Yes—for the commandment of the gospel is equally broad, and covers all. We know who has stood in our place—who has satisfied Sinai’s unalterable requirements, and borne its awful curse. Broad as it may be, the love which has fulfilled it is immeasurable. As a covenant, therefore, it has now lost its terrors. As a rule, we love it for its extent, and for its purity; for the comprehensiveness of its obligations, and for the narrowness of its liberty for indulgence; nor would we wish to be subject to a less severe scrutiny, or a more lenient administration.

Reader! if you have learned the exceeding breadth and spirituality of the law (the first lesson that is taught and learned in the school of Christ), your views of yourself and your state before God will be totally changed. Before, you were "thanking God" in your heart, "that you were not as other men are." Now you will be "smiting upon your bosom, saying—God be merciful to me a sinner!" Before, perhaps, you might have thought yourself, "touching the righteousness which is of the law, blameless." Now you will glory in your new and more enlightened choice, "What things were gain to me, those I counted loss for Christ." Once you considered yourself "alive," when you were really dead. Now that "the commandment is come" in its heart-searching spirituality and conviction to your soul, you "die" that you may live. Blessed change from the law to the gospel, "from death to life!" "I through the law am dead to the law, that I might live unto God."

Such is the effect of the transition from a legal to an evangelical ground. Before, we were reckless of sin, and therefore reckless of the gospel. As the one fell lightly upon our conscience, the other held a light estimation in our judgment. While we had no disturbance from the law, we had no delight in the gospel. But now that we see in the true mirror, we are at once alarmed and enlightened. Praised be God! we now take the true estimate—we degrade to the uttermost righteousness by works—we exalt to the uttermost righteousness by faith. In the one we see pollution—in the other perfection.


PART 13.

97. O how love I Your law! it is my meditation all the day.

Mark the man of God giving utterance to his feelings of heavenly delight—expressing most, by intimating that he cannot adequately express what he desires. He seems unable to restrain his acknowledgments of Divine influence springing up in his heart—O how love I Your law! This experience is most distinctive of a spiritual character. The professor may read, and understand, and even externally obey the law; but the believer only loves it; and he lives in it, as if he could not live without it. To the professor it is a task imposed to satisfy conscience; "the veil upon the heart" darkens all his spiritual apprehension, and consequently excludes spiritual delight. To the child of God, it is food and medicine, light and comfort—yes, "life from the dead." The law of precept in the word is a "law of liberty"—a law of love—in his heart. His former obedience was the bondage of fear. But how different is the effect of constraining love! He now delights to view it in every lineament. He dwells upon every feature with intense enjoyment. Before, it was his confinement—his chain. Now, it is his liberty—his ornament. He is not what he was, "Old things are passed away: behold, all things are become new."

Think what good reason there is to love the law. It is the epistle of our most beloved friend—not to be slighted, but to be placed in our bosom, nearest our hearts. It sets out that relief, without which the conscience would have been tortured by the never-dying worm. There is more of glory—more of God—in this, than in any other manifestation of His name. It has ever been the mirror, that has reflected Christ to His church. The spiritual eye discerns Him in every part. Now—Reader—do you search for Him in His law? Do you love His law, because it "testifies of Him?" Do you pray for His Spirit, that His law may guide you to Him? This is the evidence that you have "turned unto the Lord, when the veil is taken away," and you "with unveiled face behold in this glass the glory of the Lord." Then if you do love His law, you will love the whole of it—its obligations as well as its privileges. You will love it at all times, even when it is thwarting your own will and way. The whole law is light and love—wisdom and faithfulness.

But love of the law fastens the soul to the beloved object, It is my meditation all the day. When you cannot have it in your hand, it will be found, if indeed your soul is in a prosperous state, "hid in your heart." There it is kept as your most precious treasure; while you live upon it with unwearied appetite as your daily bread, and exercise yourself in it as your daily rule. Oh, how worthy is it of all the love of the warmest heart! The deepest students are most humbled for their want of suitable enlargement.

But this heavenly spirit can only be grounded upon a sense of reconciliation. Can an unreconciled sinner be interested in the law, in every page of which he reads his own condemnation? This explains the enmity of the ungodly. But the cultivation of this spirit upon the ground of the gospel is a most important principle of the Christian steadfastness, the want of which has been the source of fearful delusion; and in the exercise of which we shall realize a deeper insight and more spiritual discernment of Scriptural truth. Warm affections will be far more influential than talent, or mere external knowledge.

This habit of love and holy meditation will spread its influence over our whole character. It will fill our hearts with heavenly matter for prayer, diffuse a sweet savor over our earthly employments, sanctify the common bounties of Providence, realize the presence of God throughout the day, command prosperity upon our lawful undertakings, and enlarge our usefulness in the church. Thus the man of God is formed in his completeness, symmetry, and attraction—such as the world is often constrained secretly to admire, even where the heart is unready to follow.

Lord! implant in my heart a supreme love to Your law. Write it upon my heart—even that new law, "the law of the Spirit of life in Christ Jesus." May I love it so, that I may be always meditating upon it, and by continual meditation yet more enlarging my love and delight in it! So let it prove an ever-springing source of heavenly enjoyment and holy conversation!


98. You through Your commandments have made me wiser than my enemies; for they are ever with me. 99. I have more understanding than all my teachers: for Your testimonies are my meditation. 100. I understand more than the ancients, because I keep Your precepts.

What a fruitful harvest did David reap from his glowing love, and "daily meditation on the law of God!" He became wiser than his enemies in "subtlety"—than all his teachers in doctrine—than the ancients in experience. Yet he is not speaking of his extraordinary gifts as a prophet, but of his knowledge gained by ordinary means. Nor is he here boasting of his own attainments: but commending the grace of God in and towards him—You through Your commandments have made me wiser. How much more wisdom does the persecuted believer draw from the word of God, than his persecutors have ever acquired from the learning of this world! Those, however, who have been effectually taught of God, need to be daily taught of Him. While they rest upon their God, and seek counsel in His word, they are wise indeed; yet when they trust to their own wisdom, and turn to their own counsel, they become a bye-word and occasion of offence by their own folly. Was David wiser than his enemies or his teachers, when he dissembled himself before Achish—or when he yielded to the indulgence of lust—or when in the pride of his heart he numbered the people? Alas! how often do even God’s children befool themselves in the ways of sin!

But how did David attain this Divine wisdom? Not by habits of extensive reading—not by natural intelligence—but by a diligent meditation in the testimonies. In order to avail ourselves, however, of this means—a simple reception of the Divine testimony is of absolute importance. We can never obtain that assurance of the certainty of our faith, which is indispensable to our peace, or resist the influence of unenlightened teachers, or the long-established worldly maxims of the ancients, except by entire submission to the supreme authority of Scripture. Many sincere Christians—especially at the outset of their course—are much hindered—either by the skepticism of others, or of their own minds; or from their previous habit of studying the Bible in the light of carnal wisdom, or in dependence upon human teaching. Such need special prayer for humility of mind and simplicity of faith. Under this gracious influence they will discern that path to glory, which in infinite condescension is made so plain, that "the wayfaring men, though fools, shall not err therein," and the unlearned believer, who has the word before his eyes, in his heart, and in his life, shall become "perfect, thoroughly furnished unto all good works."

In our Christian progress, David’s habit of scriptural meditation will prove of essential service. For while those who "confer with flesh and blood" cannot have their counselors always at hand; we, seeking our wisdom from the word of God, have the best Counselor ever with us, teaching us what to do, and what to expect. Obedience also, as well as meditation, directs our way. David found understanding, because he kept the precepts. And David’s Lord has pointed out the same path of light: "If any man will do God’s will, he shall know of the doctrine." "You meet him who rejoices, and works righteousness—those that remember You in Your ways." Your ways truly are ways of light, joy, and love!

Now let us turn in, and inquire—What is our daily use of the word of God? Are we satisfied with a slight looking, or do we seek an intimate acquaintance with it! Is its influence ever present—ever practical? Do we prize it as a welcome guest? Is it our delightful companion and guide? Oh! meditate in this blessed book. "Eat the word," when you "have found it; and it will be unto you the joy and rejoicing of your heart." The name of Jesus—its great subject—will be more precious—your love will be inflamed—your perseverance established—and your heart enlivened in the spirit of praise. Thus bringing your mind into close and continual contact with the testimonies of God, and pressing out the sweetness from the precious volume, it will drop as from the honeycomb, daily comfort and refreshment upon your heart.