A Brief Explication of the Last Fifty Psalms, Psalm 119 · Part ד
DALETH.
Vers. 25. My soule cleaveth unto the dust: quicken thou me according to thy word.
In this section, there are six petitions with their several reasons annexed unto them, some of them set down before▪ some of them set down after the petition. The first petition is for comfort, because of his heavy condition. Whence learn, 1. Beside the outward trouble from men which the godly oft-times do feel, it pleaseth God to exercise them also somtimes with trouble of mind, immediately from his own hand; My soul cleaveth unto the dust. 2. Albeit the Lord suffer his owne to lie so long low in their heavy condition of spirit, as they may seem dead, yet by faith in his Word he keepeth in so much life, as doth furnish unto them prayer to God for comfort; Quicken thou me according to thy Word.
Ver. 26. I have declared my wayes: and thou heardest me: teach me thy statutes.
Another petition is for direction and power to obey Gods Word▪ because he had laid open before God all his own course, and confessed what he knew of his own way. Whence learn, 1. When we are deserted in the point of consolation, it is wisdom to search our way, if any thing in it possibly hath grieved Gods Spirit, and what we finde right, or wrong, or doubtful, it is our wisdome to lay it out before the Lord in sincerity as here, I have declared my wayes. 2. As we have found audience and comfort after confession in former times, so may we expect to finde the like again: I have declared my wayes, and thou heardest me. 3. The end of our exercise is to make us study to walk with God more holily, and to feel his direction and guiding more effectually: Teach me thy statutes.
Vers. 27. Make me to understand the way of thy Precepts: so shall I talk of thy wonderous works.
A third petition is, for encrease of understanding of the mysteries of Gods Word, that thereby he might edifie others. Whence learn, 1. Great is our natural blindnesse in Gods matters, and the disease is obstinate, and therefore the petition for light is so much the more to be insisted in▪ Make me to understand. 2. It is not sufficient to know the meaning of the VVord, except we know also the way of practising it prudently: Make me to understand the way of thy Precepts. 3. Desire of knowledge should not be for satisfying of curiosity, or for ostentation, or for worldly gaine, but to edifie our selves and others in wisdome: So shall I talke of thy works. 4. It is good first to understand, and then to talk of, and to expresse truth formerly meditated and digested, as the order of these two doth teach us. 5. The works of Creation, Redemption and Providence, either set down in Scripture, or observed in our own experience, do transcend our capacity, and cannot but draw admiration from them that see them well; I shall talke of thy wondrous works.
Ver. 28. My soul melteth for heaviness: strengthen thou me according unto thy Word.
A fourth petition is for strength and consolation, in his felt fainting. Whence learn, 1. The Lords children do finde supernatural both joyes and sorrowes, which the natural man who wanteth experience of spiritual exercise, doth not understand, as this expression sheweth: My soul melteth for heaviness. 2. No natural meanes can be a remedy to a spiritual disease, but the VVord of God only, being quickned by himself is the proper cure; Strengthen thou me, according to thy Word. 3. Spiritual exercise doth give unto the Saints the clearest discerning of their own weaknesse, and need of support from God: My heart melteth, strengthen thou me. 4. VVhatsoever the believer needeth, God doth by the VVord supply unto him, as light, that he may not wander: life, that he die not: comfort, that he saint not: and strength, that he fall not: Strengthen me according to thy Word.
Ver. 29. Remove from me the way of lying: and grant me thy law graciously.
A fifth petition is, to be freed from the course of sinning in general, and from the course of lying in particular, that so he might neither deceive others, nor be deceived himself, but directed by Gods law, which can deceive no man. Whence learn, 1. All sinful courses in life or religion, are all ways of lying, because they cannot but deceive a man, whatsoever pretences they carry; Remove from me the way of lying. 2. As lying in special, and all sinful courses are liable to our nature, and do lie close unto us: so should we pray the more against them unto God, who only can remove them: Remove from me the way of lying. 3. Nothing can decipher unto us a lying way, nor guard us from it, but Gods law which is the only true way: therefore, saith he, Grant me thy law. 4. Not only are we enclined naturally to lying, but also we have so foully defiled our selves with the lying way of sinning, that it is so much the more grace to finde any deliverance from it: Grant me thy law graciously.
Ver. 30. I have chosen the way of truth: thy judgements have I laid before me.
31. I have stuck unto thy testimonies: O LORD, put me not to shame.
32. I will run the way of thy Commandments: when thou shalt enlarge my heart.
A sixth petition, is to be saved from shame, and comforted, with the reason thereof: because he had adhered to the obedience of the VVord, and hoped to go on chearfully in the obedience thereof, if God should be pleased, by the removal of his feared reproach, to comfort and enlarge his heart. Whence learn, 1. VVhen a man is about to resolve upon the way of his carriage, in general or particular, many rules and counsels will be suggested and offered unto him, each of them having a pretence of some good, so as a man had need to be well advised what course he chooseth; and then only doth a man resolve rightly when he chooseth the way of obedience of Gods VVord, which cannot deceive him; I have chosen the way of thy truth. 2. He that would have special direction in any particular trial, must be a man resolved to follow the Rule of Gods VVord, in all his wayes in general, for otherwise he may be left without direction when he hath most need, except he may say for the whole course of his life, I have chosen the way of truth. 3. The solid consideration, that Gods Word is Gods decree, may guard a believer against mens terrours and allurements, and fix him in his right choice, as here; Thy judgements I have laid before me. 4. As he who hath been most stedfast in trialls, in not past danger of being driven from Gods Word: so of all men it is greatest shame for such a man in trialls to quit his hold; I have stuck to thy testimonies: O Lord, put me not to shame. 5. In the triall of our stedfast obedience unto God, there is no way to persevere, except in the sense of our weaknesse, and faith of Gods goodnesse, we shall call on God to save us, who will not suffer us to be confounded: O Lord, put me not to shame. 6. The child of God is subject to bondage of spirit, even after regeneration, in sundry cases, especially when God bringeth troubles upon him; hideth his comfort from him; and letteth forth appearance of wrath upon him: as the straitening of Davids heart here doth import. 7. As when a mans spirit is in bonds, hardly can he walk in Gods service chearfully, so when God sheweth his countenance and comforteth a man, then all Gods service is easie: I will runne the way of thy commandments, when thou hast enlarged my heart. 8. When the Lord giveth large comfort, and looseth a mans affection from the spirit of bondage, he useth to give also large measure of strength and activity in his service, albeit not so large as the mans affection is: I will runne the way of thy commandments, when thou hast enlarged my heart.