Ecclesiastes 11

all its complaints are received by a gracious God, 1 John v. 14, 15 . 2. David's earnest desire of the continuance of that intimacy, not by visions and voices from heaven, but by the word and Spirit in an ordinary way: Teach me thy statutes, that is, Make me to understand the way of thy precepts. When he knew God had heard his declaration of his ways he did not say, "Now, Lord, tell me my lot, and let me know what the event will be;" but, "Now, Lord, tell me my duty; let me know what thou wouldst have me to do as the case stands." Note, Those who in all their ways acknowledge God may pray in faith that he will direct their steps in the right way. And the surest way of keeping up our communion with God is by learning his statutes and walking intelligently in the way of his precepts. See 1 John i. 6, 7 . 3. The good use he would make of this for the honour of God and the edification of others: "Let me have a good understanding of the way of thy precepts; give me a clear, distinct, and methodical knowledge of divine things; so shall I talk with the more assurance, and the more to the purpose, of thy wondrous works. " We can talk with a better grace of God's wondrous works, the wonders of providence, and especially the wonders of redeeming love, when we understand the way of God's precepts and walk in that way. 28 My soul melteth for heaviness: strengthen thou me according unto thy word. 29 Remove from me the way of lying: and grant me thy law graciously. Here is, 1. David's representation of his own griefs: My soul melteth for heaviness, which is to the same purport with v. 25 , My soul cleaveth to the dust. Heaviness in the heart of man makes it to melt, to drop away like a candle that wastes. The penitent soul melts in sorrow for sin, and even the patient soul may melt in the sense of affliction, and it is then its interest to pour out its supplication before God. 2. His request for God's grace. (1.) That God would enable him to bear his affliction well and graciously support him under it: " Strengthen thou me with strength in my soul, according to thy word, which, as the bread of life, strengthens man's hear

t to undergo whatever God is pleased to inflict. Strengthen me to do the duties, resist the temptations, and bear up under the burdens, of an afflicted state, that the spirit may not fail. Strengthen me according to that word ( Deut. xxxiii. 25 ), As thy days so shall thy strength be. " (2.) That God would keep him from using any unlawful indirect means for the extricating of himself out of his troubles ( v. 29 ): Remove from me the way of lying. David was conscious to himself of a proneness to this sin; he had, in a strait, cheated Ahimelech ( 1 Sam. xxi. 2 ), and Achish, v. 13 and ch. xxvii. 10 . Great difficulties are great temptations to palliate a lie with the colour of a pious fraud and a necessary self-defence; therefore David prays that God would prevent him from falling into this sin any more, lest he should settle in the way of it. A course of lying, of deceit and dissimulation, is that which every good man dreads and which we are all concerned to beg of God by his grace to keep us from. (3.) That he might always be under the guidance and protection of God's government: Grant me thy law graciously; grant me that to keep me from the way of lying. David had the law written with his own hand, for the king was obliged to transcribe a copy of it for his own use ( Deut. xvii. 18 ); but he prays that he might have it written in his heart; for then, and then only, we have it indeed, and to good purpose. "Grant it me more and more." Those that know and love the law of God cannot but desire to know it more and love it better. "Grant it me graciously; " he begs it as a special token of God's favour. Note, We ought to reckon God's law a grant, a gift, an unspeakable gift, to value it, and pray for it, and to give thanks for it accordingly. The divine code of institutes and precepts is indeed a charter of privileges; and God is truly gracious to those whom he makes gracious by giving them his law. 30 I have chosen the way of truth: thy judgments 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. Observe, I. That those who will make anything to purpose of their religion must first make it their serious and deliberate choice; so David did: I have chosen the way of truth. Note, 1. The way of serious godliness is the way of truth; the principles it is founded on are principles of eternal truth, and it is the only true way to happiness. 2. We must choose to walk in this way, not because we know no other way, but because we know no better; nay we know no other safe and good way. Let us choose that way for our way, which we will walk in, though it be narrow. II.

That those who have chosen the way of truth must have a constant regard to the word of God as the rule of their walking: Thy judgments have I laid before me, as he who learns to write lays his copy before him, that he may write according to it, as the workman lays his model and platform before him, that he may do his work exactly. As we must have the word in our heart by an habitual conformity to it, so we must have it in our eye by an actual regard to it upon all occasions, that we may walk accurately and by rule. III. That those who make religion their choice and rule are likely to adhere to it faithfully: " I have stuck to thy testimonies with unchanged affection and an unshaken resolution, stuck to them at all times, through all trials. I have chosen them, and therefore I have stuck to them." Note, The choosing Christian is likely to be the steady Christian; while those that are Christians by chance tack about if the wind turn. IV. That those who stick to the word of God may in faith expect and pray for acceptance with God; for David means this when he begs, " Lord, put me not to shame; that is, never leave me to do that by which I shall shame myself, and do thou not reject my services, which will put me to the greatest confusion." V. That the more comfort God gives us the more duty he expects from us, v. 32 . Here we have, 1. His resolution to go on vigorously in religion: I will run the way of thy commandments. Those that are going to heaven should make haste thither and be still pressing forward. It concerns us to redeem time and take pains, and to go on in our business with cheerfulness. We then run the way of our duty, when we are ready to it, and pleasant in it, and lay aside every weight, Heb. xii. 1 . 2. His dependence upon God for grace to do so: "I shall then abound in thy work, when thou shalt enlarge my heart. " God, by his Spirit, enlarges the hearts of his people when he gives them wisdom (for that is called largeness of heart, 1 Kings iv. 29 ), when he sheds abroad the love of God in the heart, and puts gladness there. The joy of our Lord should be wheels to our obedience. 5. HE. 33 Teach me, O Lord , the way of thy statutes; and I shall keep it unto the end. 34 Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart. Here, I. David prays earnestly that God himself would be his teacher; he had prophets, and wise men, and priests, about him, and was himself well instructed in the law of God, yet he begs to be taught of God, as knowing that none teaches like him, Job xxxvi. 22 . Observe here, 1. What he desires to be taught, not the notions or language of God's statutes, but the way of them—"the way of applying them to myself and governing myself by them; teach me the way of my duty which thy statutes prescribe, and in every doubtful case let me know what thou wouldst have me to do, le

t me hear the word behind me, saying, This is the way, walk in it " Isa. xxx. 21 . 2. How he desires to be taught, in such a way as no man could teach him: Lord, give me understanding. As the God of nature, he has given us intellectual powers and faculties; but here we are taught to pray that, as the God of grace, he would give us understanding to use those powers and faculties about the great things which belong to our peace, which, through the corruption of nature, we are averse to: Give me understanding, an enlightened understanding; for it is as good to have no understanding at all as not to have it sanctified. Nor will the spirit of revelation in the word answer the end unless we have the spirit of wisdom in the heart. This is that which we are indebted to Christ for; for the Son of God has come and has given us understanding, 1 John v. 20 . II. He promises faithfully that he would be a good scholar. If God would teach him, he was sure he should learn to good purpose: " I shall keep thy law, which I shall never do unless I be taught of God, and therefore I earnestly desire that I may be taught." If God, by his Spirit, give us a right and good understanding, we shall be, 1. Constant in our obedience: " I shall keep it to the end, to the end of my life, which will be the surest proof of sincerity." It will not avail the traveller to keep the way for a while, if he do not keep it to the end of his journey. 2. Cordial in our obedience: I shall observe it with my whole heart, with pleasure and delight, and with vigour and resolution. That way which the whole heart goes the whole man goes; and that should be the way of God's commandments, for the keeping of them is the whole of man. 35 Make me to go in the path of thy commandments; for therein do I delight. 36 Incline my heart unto thy testimonies, and not to covetousness. He had before prayed to God to enlighten his understanding, that he might know his duty, and not mistake concerning it; here he prays to God to bow his will, and quicken the active powers of his soul, that he might do his duty; for it is God that works in us both to will and to do, as well as to understand, what is good, Phil. ii. 13 . Both the good head and the good heart are from the good grace of God, and both are necessary to every good work. Observe here, I. The grace he prays for. 1. That God would make him able to do his duty: " Make me to go; strengthen me for every good work." Since we are not sufficient of ourselves, our dependence must

be upon the grace of God, for from him all our sufficiency is. God puts his Spirit within us, and so causes us to walk in his statutes ( Ezek. xxxvi. 27 ), and this is that which David here begs. 2. That God would make him willing to do it, and would, by his grace, subdue the aversion he naturally had to it: " Incline my heart to thy testimonies, to those things which thy testimonies prescribe; not only make me willing to do my duty, as that which I must do and therefore am concerned to make the best of, but make me desirous to do my duty as that which is agreeable to the new nature and really advantageous to me." Duty is then done with delight when the heart is inclined to it: it is God's grace that inclines us, and the more backward we find ourselves to it the more earnest we must be for that grace. II. The sin he prays against, and that is covetousness: " Incline my heart to keep thy testimonies, and restrain and mortify the inclination there is in me to covetousness. " That is a sin which stands opposed to all God's testimonies; for the love of money is such a sin as is the root of much sin, of all sin. Those therefore that would have the love of God rooted in them must get the love of the world rooted out of them; for the friendship of the world is enmity with God. See in what way God deals with men, not by compulsion, but he draws with the cords of a man, working in them an inclination to that which is good and an aversion to that which is evil. III. His plea to enforce this prayer: "Lord, bring me to, and keep me in, the way of thy commandments, for therein do I delight; and therefore I pray thus earnestly for grace to walk in that way. Thou hast wrought in me this delight in the way of thy commandments; wilt thou not work in me an ability to walk in them, and so crown thy own work?" 37 Turn away mine eyes from beholding vanity; and quicken thou me in thy way. Here, 1. David prays for restraining grace, that he might be prevented and kept back from that which would hinder him in the way of his duty: Turn away my eyes from beholding vanity. The honours, pleasures, and profits of the world are the vanities, the aspect and prospect of which draw multitudes away from the paths of religion and godliness. The eye, when fastened on these, infects the heart with the love of them, and so it is alienated from God and divine things; and therefore, as we ought to make a covenant with our eyes, and lay a charge upon them, that they shall not wander after, much less fix upon, that which is dangerous ( Job xxxi. 1 ), so we ought to pray that God by his providence would keep vanity out of our sight and that by his grace he would keep us from being