Ecclesiastes 12

enamoured with the sight of it. 2. He prays for constraining grace, that he might not only be kept from every thing that would obstruct his progress heaven-ward, but might have that grace which was necessary to forward him in that progress: " Quicken thou me in thy way; quicken me to redeem time, to improve opportunity, to press forward, and to do every duty with liveliness and fervency of spirit." Beholding vanity deadens us and slackens our pace; a traveller that stands gazing upon every object that presents itself to his view will not rid ground; but, if our eyes be kept from that which would divert us, our hearts will be kept to that which will excite us. 38 Stablish thy word unto thy servant, who is devoted to thy fear. Here is 1. The character of a good man, which is the work of God's grace in him; he is God's servant, subject to his law and employed in his work, that is, devoted to his fear, given up to his direction and disposal, and taken up with high thoughts of him and all those acts of devotion which have a tendency to his glory. Those are truly God's servants who, though they have their infirmities and defects, are sincerely devoted to the fear of God and have all their affections and motions governed by that fear; they are engaged and addicted to religion. 2. The confidence that a good man has towards God, in dependence upon the word of his grace to him. Those that are God's servants may, in faith and with humble boldness, pray that God would establish his word to them, that is, that he

would fulfil his promises to them in due time, and in the mean time give them an assurance that they shall be fulfilled. What God has promised we must pray for; we need not be so aspiring as to ask more; we need not be so modest as to ask less. 39 Turn away my reproach which I fear: for thy judgments are good. Here, 1. David prays against reproach, as before, v. 22 . David was conscious to himself that he had done that which might give occasion to the enemies of the Lord to blaspheme, which would blemish his own reputation and turn to the dishonour of his family; now he prays that God, who has all men's hearts and tongues in his hands, would be pleased to prevent this, to deliver him from all his transgressions, that he might not be the reproach of the foolish, which he feared ( Ps. xxxix. 8 ); or he means that reproach which his enemies unjustly loaded him with. Let their lying lips be put to silence. 2. He pleads the goodness of God's judgments: "Lord, thou sittest in the throne, an

d thy judgments are right and good, just and kind, to those that are wronged, and therefore to thee I appeal from the unjust and unkind censures of men." It is a small thing to be judged of man's judgment, while he that judges us is the Lord. Or thus: "Thy word, and ways, and thy holy religion, are very good, but the reproaches cast on me will fall on them; therefore, Lord, turn them away; let not religion be wounded through my side." 40 Behold, I have longed after thy precepts: quicken me in thy righteousness. Here, 1. David professes the ardent affection he had to the word of God: " I have longed after thy precepts, not only loved them, and delighted in what I have already attained, but I have earnestly desired to know them more and do them better, and am still pressing forward towards perfection." Tastes of the sweetness of God's precepts will but set us a longing after a more intimate acquaintance with them. He appeals to God concerning this passionate desire after his precepts: " Behold, I have thus loved, thus longed; thou knowest all things, thou knowest that I am thus affected." 2. He prays for grace to enable him to answer this profession. "Thou hast wrought in me this languishing desire, put life into me, that I may prosecute it; quicken me in thy righteousness, in thy righteous ways, accord

ing to thy righteous promise." Where God has wrought to will he will work to do, and where he has wrought to desire he will satisfy the desire. 6. VAU. 41 Let thy mercies come also unto me, O Lord , even thy salvation, according to thy word. 42 So shall I have wherewith to answer him that reproacheth me: for I trust in thy word. Here is, 1. David's prayer for the salvation of the Lord. "Lord, thou art my Saviour; I am miserable in myself, and thou only canst make me happy; let thy salvation come to me. Hasten temporal salvation to me from my present distresses, and hasten me to the eternal salvation, by giving me the necessary qualifications for it and the comfortable pledges and foretastes of it." 2. David's dependence upon the grace and promise of God for that salvation. These are the two pillars on which our hope is built, and they will not fail us:—(1.) The grace of God: Let thy mercies come, even thy salvation. Our salvation must be attributed purely to

God's mercy, and not to any merit of our own. Eternal life must be expected as the mercy of our Lord Jesus Christ, Jude 21 . "Lord, I have by faith thy mercies in view; let me by prayer prevail to have them come to me." (2.) The promise of God: " Let it come according to thy word, thy word of promise. I trust in thy word, and therefore may expect the performance of the promise." We are not only allowed to trust in God's word, but our trusting in it is the condition of our benefit by it. 3. David's expectation of the good assurance which that grace and promise of God would give him: " So shall I have wherewith to answer him that reproaches me for my confidence in God, as if it would deceive me." When God saves those out of their troubles who trusted in him he effectually silences those who would have shamed that counsel of the poor ( Ps. xiv. 6 ), and their reproaches will be for ever silenced when the salvation of the saints is completed; then it will appear, beyond dispute, that it was not in vain to trust in God. 43 And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. 44 So shall I keep thy law continually for ever and ever. Here is, 1. David's humble petition for the tongue of the learned, that he might know how to speak a word in season for the glory of God: Take not the word of truth utterly out of my mouth. He means, "Lord, let the word of truth be always in my mouth; let me have the wisdom and courage which are necessary to enable me both to use my knowledge for the instruction of others, and, like the good householder, to bring out of my treasury things new and old, and to make profession of my faith whenever I am called to it." We have need to pray to God that we may never be afraid or ashamed to own his truths and ways, nor deny him before men. David found that he was sometimes at a loss, that the word of truth w

as not so ready to him as it should have been, but he prays, "Lord, let it not be taken utterly from me; let me always have so much of it at hand as will be necessary to the due discharge of my duty." 2. His humble profession of the heart of the upright, without which the tongue of the learned, however it may be serviceable to others, will stand us in no stead. (1.) David professes his confidence in God: "Lord, make me ready and mighty in the scriptures, for I have hoped in those judgments of thy mouth, and, if they be not at hand, my support and defence have departed from me." (2.) He professes his resolution to adhere to his duty in the strength of God's grace: " So shall I keep thy law continually. If I have thy word not only in my heart, but in my mouth, I shall do all I should do, stand complete in thy whole will." Thus shall the man of God be perfect, thoroughly furnished for every good word and work, 2 Tim. iii. 17 ; Col. iii. 16 . Observe how he resolves to keep God's law, [1.] Continually, without trifling. God must be served in a constant course of obedience every day, and all the day long. [2.] For ever and ever, without backsliding. We must never be weary of well-doing. If we serve him to the end of our time on earth, we shall be serving him in heaven to the endless ages of eternity; so shall we keep his law for ever and ever. Or thus: "Lord, let me have the word of truth in my mouth, that I may commit that sacred deposit to the rising generation ( 2 Tim. ii. 2 ) and by them it may be transmitted to succeeding ages; so shall thy law be kept for ever and ever, " that is, from one generation to another, according to that promise ( Isa. lix. 21 ), My word in thy mouth shall not depart out of the mouth of thy seed, nor thy seed's seed. 45 And I will walk at liberty: for I seek thy precepts. 46 I will speak of thy testimonies also before kings, and will not be ashamed. 47 And I will delight myself in thy commandments, which I have loved. 48 My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes. We may observe in these verses, 1. What David experienced of an affection to the law of God: " I seek thy precepts, v. 45 . I desire to know and do my duty, and consult thy word accordingly; I do all I can to understand what the will of the Lord is and to discover the intimations of his mind. I seek thy precepts, for I have loved them, v. 47, 48 . I not only give consent to them as good, but take complac

ency in them as good for me." All that love God love his government and therefore love all his commandments. 2. What he expected from this. Five things he promises himself here in the strength of God's grace:—(1.) That he should be free and easy in his duty: " I will walk at liberty, freed from that which is evil, not hampered with the fetters of my own corruptions, and free to that which is good, doing it not by constraint, but willingly." The service of sin is perfect slavery; the service of God is perfect liberty. Licentiousness is bondage to the greatest of tyrants; conscientiousness is freedom to the meanest of prisoners, John viii. 32, 36; Luke i. 74, 75 . (2.) That he should be bold and courageous in his duty: I will speak of thy testimonies also before kings. Before David came to the crown kings were sometimes his judges, as Saul, and Achish; but, if he were called before them to give a reason of the hope that was in him, he would speak of God's testimonies, and profess to build his hope upon them and make them his council, his guards, his crown, his all. We must never be afraid to own our religion, though it should expose us to the wrath of kings, but speak of it as that which we will live and die by, like the three children before Nebuchadnezzar, Dan. iii. 16 ; Acts iv. 20 . After David came to the crown kings were sometimes his companions; they visited him and he returned their visits; but he did not, in complaisance to them, talk of every thing but religion, for fear of affronting them and making his conversation uneasy to them. No; God's testimonies shall be the principal subject of his discourse with the kings, not only to show that he was not ashamed of his religion, but to instruct them in it and bring them over to it. It is good for kings to hear of God's testimonies, and it will adorn the conversation of princes themselves to speak of them. (3.) That he should be cheerful and pleasant in his duty ( v. 47 ): " I will delight myself in thy commandments, in conversing with them, in conforming to them. I will never be so well pleased with myself as when I do that which is pleasing to God." The more delight we take in the service of God the nearer we come to the perfection we aim at. (4.) That he should be diligent and vigorous in his duty: I will lift up my hands to thy commandments, which denotes not only a vehement desire towards them ( Ps. cxliii. 6 )—"I will lay hold of them as one afraid of missing them, or letting them go;" but a close application of mind to the observance of them—"I will lay my hands to the command, not only to praise it, but practise it; nay, I will lift up my hands to it, that is, I will put forth all the strength I have to do it." The hands that hang down, through sloth and discouragement, shall be lifted up, Heb. xii. 12 . (5.) That he should be thoughtful and considerate in his duty ( v. 48 ): " I will meditate in thy statutes, not only entertain myself with thinking of them as matters of speculation, but contrive how I may observe them in the best manner." By this it will appear that we truly love God's commandments, if we apply both our minds and our hands to them. 7. ZAIN. 49 Remember the word unto thy servant, upon which thou hast caused me to hope. Two things David here pleads with God in prayer for that mercy and grace which he hoped for, according to the word, by which his requests were guided:—1. That God had given him the promise on which he hoped: "Lord, I desire no more than that thou wouldst remember thy word unto thy servant, and do as thou hast said; " see 1 Chron. xvii. 23 . "Thou art wise, and therefore wilt perfect what thou hast purposed, and not change thy counsel. Thou art faithful, and therefore wilt perform what thou hast promised, and not break thy word." Those that make God's promises their portion may with humble boldness make them their plea. "Lord, is not that the word which thou hast spoken; and wilt thou not make it good?" Gen. xxxii. 9 ;

e >Exod. xxxiii. 12 . 2. That God, who had given him the promise in the word, had by his grace wrought in him a hope in that promise and enabled him to depend upon it, and had raised his expectations of great things from it. Has God kindled in us desires towards spiritual blessings more than towards any temporal good things, and will he not be so kind as to satisfy those desires? Has he filled us with hopes of those blessings, and will he not be so just as to accomplish these hopes? He that did by his Spirit work faith in us will, according to our faith, work for us, and will not disappoint us. 50 This is my comfort in my affliction: for thy word hath quickened me. Here is David's experience of benefit by the word. 1. As a means of his sanctification: " Thy word has quickened me. It made me alive when I was dead in sin; it has many a time made me lively when I was dead in duty; it has quickened me to that which is good when I was backward and averse to it, and it has quickened me in that which is good when I was cold and indifferent." 2. Therefore as a means of his consolation when he was in affliction and needed something to support him: "Because thy word has quickened me at other times, it has comforted me then." The word of God has much in it that speaks comfort in affliction; but those only may apply it to themselves who have experienced in some measure the quickening power of the word. If through grace it make us holy, there is enough in it to make us easy, in all conditions, under all e

vents. 51 The proud have had me greatly in derision: yet have I not declined from thy law. David here tells us, and it will be of use to us to know it, 1. That he had been jeered for his religion. Though he was a man of honour, a man of great prudence, and had done eminent services to his country, yet, because he was a devout conscientious man, the proud had him greatly in derision; they ridiculed him, bantered him, and did all they could to expose him to contempt; they laughed at him for his praying, and called it cant, for his seriousness, and called it mopishness, for his strictness, and called it needless preciseness. They were the proud that sat in the scorner's seat and valued themselves on so doing. 2. That yet he had not been jeered out of his religion: "They have done all they could to make me quit it for shame, but none of these things move me: