Consider how I love thy precepts:
Quicken me, O LORD, according to thy lovingkindness (Psa 119.159).
Dead things do not struggle for life, and the unconverted do not sincerely pray for their personal revival. The very hunger and thirst for righteousness, where it exists, is evidence that the craving one shall be filled (Matt 5.6), and that the living Spirit has already begun a good work that he intends to crown with perfect life (Phil 1.6).
Our text for this meditation is David’s plea to the Lord for more spiritual life which is bound to awaken tender emotions in the godly heart of every true Christian. There is no one completely devoid of this righteous hunger that ought to be counted among those upon whom God’s special favor rests with a warrant for assurance of a blessed end. Further, the choicest saints humbly realize most how weak their attainments in likeness to the purity of Jesus Christ with his glorious devotion to God and sacrificial love to man. David exemplifies a mature believer in this ardent petition for greater spirituality in his walk with God.
Indeed, one of the ironies in God’s kingdom is that those nearest him are most painfully aware of their remaining sin, and most urgent in their quest to escape it entirely, that they might be as white within as the robe that signifies their standing as perfectly righteous ones before God in Christ.
One of the holiest and most useful men who ever trod New England’s soil was Jonathan Edwards. He wrote this in his personal diary:
My wickedness, as I am in myself, has long appeared to me perfectly ineffable [unutterable], and swallowing up all thought and imagination; like an infinite deluge, or mountains over my head. I know not how to express better what my sins appear to me to be, than by heaping infinite upon infinite, and multiplying infinite by infinite.1
Instead of coming to despair over this, Edwards perseveringly pled for its remedy.
I have greatly longed of late for a broken heart, and to lie low before God; and when I ask for humility, I cannot bear the thoughts of being no more humble than other Christians.2
The carnal mind is far otherwise. Its base, unspiritual thoughts and irrationality go along these lines.
Since salvation is entirely of grace and not at all founded upon my good works, it is no cause of alarm to me that I have none. My sins, far from keeping me out of heaven, are an occasion for grace to abound. I love to sin and God loves to forgive, so all is well. Since I am already saved, what need is there for anything further? I am rich in spiritual advantages and therefore have need of nothing.
Whether a nominal Christian would ever be so bold to utter such words to himself, or to realize this is a fair summary of his innermost thoughts, does not overturn our characterization. And this is not faith but its deadly counterfeit of presumption. Jesus wrote a letter to a church full of people like this at Laodicea. His warning is dire and his message is urgent:
I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye salve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me (Rev 3.18-20).
David exemplifies a man with such a heart. Though he had already received “gold” by grace, he wants more as a spiritual miser. While arrayed in justification’s white robe, he wants sanctification’s white soul. Cured of total blindness, he begs the most acute spiritual clarity and illumination. Despite the reality that Christ resides in David’s soul, he yearns that the Lord might find it a dwelling even more hospitable, that he might rejoice and never leave.
The searching questions this raises are obvious. Do we have hearts like David? Or are we satisfied with the illusion of mere forgiveness, imagining that for all practical purposes we are sufficiently righteous already? Answer those questions aright and you will discover whether you are a pilgrim making progress up the Hill of Difficulty (Christian), or Mr. Hypocrisy going around the hill in the easy way of Destruction.3
THE FRUIT OF SPIRITUAL LIFE
With a confidence born only of full and free divine grace, David prays not only to be seen, but also to be duly “considered” by God, as the original word evidently means in this context, “to behold with a purpose.” It may even have the connotation of “to be pleased with the sight,” or at least, “to regard, have respect to.”4 Jehu used the same word when he said to his fellow, “Come with me, and see my zeal for the LORD” (2 Kgs 10.16).
But David invites the divine gaze upon that part of his being which no mere man can see—even his innermost soul. “Consider how I love thy precepts.” “How” is an expression of degree, not manner. “See how great is my love,” as another translates.
In keeping with Psalm 119’s constant theme, “precepts,” or “what God appointed to be done,”5 are the object of David’s intense love. This one aspect of God’s Word is mentioned figuratively to designate the whole of Scripture. The man of true faith does not relish the Bible “cafeteria style,” cherishing the promises, for example, while passing by the commandments. That which makes this Book precious to him is that it is the voice of God, the godly man’s supreme love. “Lord, I really do love you, and that is seen in my love for every word that drops from your lips.”
Without a clear understanding of the gospel of sovereign grace, the interpreter is liable to go astray here. At first blush, it appears David bases his worthiness to be heard on his own virtue, but such a thought would be to miss his meaning altogether. Instead, he is presenting the fruit of God’s own gracious work, which is bound to be pleasing to him, since he always delights in his own doing. David is not boasting except in God’s grace. “Lord, look closely. You have begun a good work in me, and I praise you for it.” Those whom God begins to bless with saving grace can be sure of its success, and may appeal to its germination, however small, as the occasion of confident requests to God for its growth and maturity. If we truly have Christ at all, we shall finally have all good things in him. “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” (Rom 8.32). The initial evidences of regeneration include love for Scripture and are harbingers of complete salvation for each of God’s elect.
HIS HUNGER FOR SPIRITUAL LIFE
“Quicken” means “to vivify,” that is, to endow with renewed life, to impart vitality, to revive. Life begun by God’s Spirit must be sustained and increased by him also, and prayer is a means ordained by God for spiritual vigor and increased fruitfulness. “Quicken me, O LORD.”
Both the request itself and the use of God’s name, “Yahweh,” express the psalmist’s total confidence that the God to whom he prays is absolutely sovereign and well able to grant what is asked with so much hope. Often people not so sure about God’s prerogative to save whomever he pleases make better theologians upon their knees, for they plead with God for deeper sanctification and to save loved ones. Deep down, they know he can do these things at his pleasure. He would be petitioned for them because he has a benevolent disposition to grant them.
The last phrase of this verse confirms our understanding that David’s hope of an answer was not based upon his personal merit but founded solidly upon God’s grace alone. “According to thy lovingkindness.” David has in mind the faithful love and loyalty God possesses toward his chosen people, promised in the salvation covenant which we call the gospel of Jesus Christ, and springing from his eternal love and purpose to save.
Brethren, this is great news for our own personal revival. Those who persevere in such persistent pleading can expect God’s blessing. “Ye have not because ye ask not.” Let us pray. Amen.
Notes:
1 Works, “Personal Narrative, Further Reflections.”
2 Ibid.
3 Bunyan, The Pilgrim’s Progress.
4 Gesenius HCLOT.
5 ESV-SB in Psalm 119 introduction.