So I will keep Your law continually, Forever and ever.
I will keep your law continually, forever and ever,
So shall I keep thy law continually for ever and ever.

The heaping up of so many words in this short verse, appears to be the struggle of the soul to express the vehemency of its longings to glorify its Savior. And, indeed, the Lord's return to us, unsealing the lips of the dumb, and putting His word again into their mouth, brings with it a fresh sense of constraining obligation. This fresh occupation in His praise and service is not only our present privilege, but an foretaste of our heavenly employment, when the word will never more be taken out of our mouth, but we shall "talk of His wondrous works" "forever and ever." The defects in the constancy and extent of our obedience (as far as our hearts are alive to the honor of God) must ever be our grief and burden; and the prospect of its completeness in a better world, is that, which renders the anticipation of heaven so delightful. There we shall be blessed with suitable feelings, and therefore be enabled to render suitable obedience—even one unbroken consecration of all our powers to His work. Then "shall we keep His law continually forever and ever." Once admitted to the "throne of God," we "shall serve Him day and night in His temple"—without sin—without inconstancy—without weariness—without end! We speak of heaven; but oh! to be there! To be engaged throughout eternity in the service of love to a God of love! In one day's continuance in the path of obedience even here, in the midst of the defilement which stains our holiest services, how sweetly do the moments roll away! But to be ever employed for Him, in that place, where "there shall in no wise enter anything that defiles"—this gives an emphasis and a dignity to the heavenly joy, which may well stamp it as "unspeakable and full of glory." May we not then encourage the hope, that the Lord is making us meet for heaven, by the strength and constancy of our desires to keep the laws of God? And is it not evident, that heaven itself can afford no real delight to one, who feels the service of God on earth to be irksome? He stands self-excluded by the constitution of his nature, by the necessity of the case. He has no heart for heaven, no taste for heaven, no capacity for enjoyment of heaven, "He that is unjust, let him be unjust still; and he who is filthy, let him be filthy still; and he who is righteous, let him be righteous still; and he who is holy, let him be holy still."

Heavenly, gracious Father! who and what are we, that our hearts should be made the unworthy recipients of Your grace? that our will should be subdued into "the obedience of faith?" and that we should be permitted to anticipate that blessed period, when we shall "keep Your law continually, forever and ever?" May this prospect realize the happiness of our present obedience! May He, who has "bought us with a price" for His glory, reign in our hearts, and live upon our lips; that each of us may have His mark upon our foreheads—the seal of His property in us, and of our obligation to Him, "Whose I am, and whom I serve!"

Nothing more effectually binds a man to the way of the Lord than an experience of the truth of his word, embodied in the form of mercies and deliverances. Not only does the Lord's faithfulness open our mouths against his adversaries, but it also knits our hearts to his fear, and makes our union with him more and more intense. Great mercies lead us to feel an inexpressible gratitude which, failing to utter itself in time, promises to engross eternity with praises. To a heart on flame with thankfulness, the "always, unto eternity and perpetuity" of the text will not seem to be redundant; yes, the hyperbole of Addison in his famous verse will only appear to be solid sense:

"Through all eternity to Thee

A joyful song I'll raise;

But oh! eternity's too short

To utter all your praise."

God's grace alone can enable us to keep his commandments without break and without end; eternal love must grant us eternal life, and out of this eternal life will come everlasting obedience. There is no other way to ensure our perseverance in holiness but by the word of truth abiding in us, as David prayed it might abide with him.

The verse begins with "So," as did verse 42. When God grants his salvation, we are so favored that we silence our worst enemy and glorify our best friend. Mercy answers all things. If God does but give us salvation we can conquer Hell and commune with Heaven, answering reproaches, and keeping the law, and that to the end, world without end.

We may not overlook another sense which suggests itself here. David prayed that the word of truth might not be taken out of his mouth, and so would he keep God's law: that is to say, by public testimony as well as by personal life he would fulfill the divine will, and confirm the bonds which bound him to his Lord forever. Undoubtedly the grace which enables us to bear witness with the mouth is a great help to ourselves as well as to others: we feel that the vows of the Lord are upon us, and that we cannot run back. Our ministry is useful to ourselves first, or it would not, in the next place, be useful to others. We must so preach and teach the word of God, that we thereby fulfill our life-work, and fulfill the law of love, constantly and consistently. It is a horrible thing when a man's preaching only increases his sin because he preaches otherwise than Scripture teaches.