Psalm 119:32



Verse 32. I will run the way of thy commandments. With energy, promptitude, and zeal he would perform the will of God, but he needed more life and liberty from the hand of God.

When thou shalt enlarge my heart. Yes, the heart is the master; the feet soon run when the heart is free and energetic. Let the affections be aroused and eagerly set on divine things, and our actions will be full of force, swiftness, and delight. God must work in us first, and then we shall will and do according to his good pleasure. He must change the heart, unite the heart, encourage the heart, strengthen the heart, and enlarge the heart, and then the course of the life will be gracious, sincere, happy, and earnest; so that from our lowest up to our highest state in grace we must attribute all to the free favour of our God. We must run; for grace is not an overwhelming force which compels unwilling minds to move contrary to their will: our running is the spontaneous leaping forward of a mind which has been set free by the hand of God, and delights to show its freedom by its bounding speed.

What a change from Psalms 119:25 to the present, from cleaving to the dust to running in the way. It is the excellence of holy sorrow that it works in us the quickening for which we seek, and then we show the sincerity of our grief and the reality of our revival by being zealous in the ways of the Lord.

For the third time an octave closes with, "I will." These "I wills" of the Psalms are right worthy of being each one the subject of study and discourse.

Note how the heart has been spoken of up to this point: "whole heart" (2), "uprightness of heart" (7), "hid in mine heart" (11), "enlarge my heart." There are many more allusions further on, and these all go to show what heart work David's religion was. It is one of the great lacks of our age that heads count for more than hearts, and men are far more ready to learn than to love, though they are by no means eager in either direction.



Verse 32. I will run in the way of thy commandments when, etc. You must remember that the speaker, the Psalmist, is not an unconverted man, but one who had long before been brought under the dominion of religion. He is not, therefore, soliciting the first entrance, but the after and multiplied workings of a principle of grace; and he states his desire in an expression which is singularly descriptive of the outgoing of an influence from the heart over the rest of the man. His wish is that his heart might be enlarged; and this wish amounted to a longing that the whole of himself might act in unison with the heart, so that he might become, as it were, all heart, and thus the heart in the strictest sense be enlarged, through the spreading of itself over body and soul, expanding itself till it embraced all the powers of both. If there be the love of God in the heart, then gradually the heart, possessed and actuated by so noble and stirring a principle, will bring over to a lofty consecration all the energies, whether mental or corporeal, and will be practically the same as though the other departments of man were thus the result turned into heart, and he became, according to the phrase which we are accustomed to employ when describing a character of unwonted generosity and warmth, "all heart." So that the desire after an enlarged heart you may fairly consider tantamount to a desire that every faculty might be brought into thorough subjection to God, and that just as God himself is love -- love being rather the Divine essence than a Divine attribute, and therefore love mingling itself with all the properties of Godhead, so the man having love in the heart might become all heart, the heart throwing itself into all his capacities, pervading but not obliterating the characteristics of his nature. And exactly in accordance with this view of the enlargement of heart which the Psalmist desired is the practical result which was to follow on its attainment. He was already walking in the way of God's commandments; but what he proposed to himself was the running that way: I will run the way of thy commandments, when thou shalt enlarge my heart. A quickened pace, a more rapid progress, a greater alacrity, a firmer constancy, a more resolute and unflinching obedience, these were the results which the Psalmist looked for from the enlargement of his heart. And truly if all the faculties of mind and body be dedicated to God, with a constant and vigorous step will man press on in the way that leadeth to heaven. So long as the dedication is at best only partial, the world retaining some fraction of its empire, notwithstanding the setting up of the kingdom of God, there can be nothing but a slow and impeded progress, a walking interrupted by repeated halting, if not backslidings, by much of loitering, if not of actual retreat; but if the man be all heart, then he will be all life, all warmth, all zeal, all energy, and the consequence of this complete surrender to God will be exactly that which is prophetically announced by Isaiah: "They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint." Henry Melvill, 1798-1871.

Verse 32. I will run. By running is meant cheerful, ready, and zealous observance of God's precepts: it is not go, or walk, but run. They that would come to their journey's end, must run in the way of God's commandments. It notes a speedy or a ready obedience, without delay. We must begin with God betimes. Alas! when we should be at the goal, we have many of us scarce set forth. And it notes earnestness; when a man's heart is set upon a thing, he thinks he can never do it soon enough. And this is running, when we are vehement and earnest upon the enjoyment of God and Christ in the way of obedience. And it notes again, that the heart freely offereth itself to God.

This running is the fruit of effectual calling. When the Lord speaks of effectual calling, the issue of it is running; when he speaks of the conversion of the Gentiles, "Nations that know not thee shall run unto thee"; and, "Draw me, and we will run after thee." When God draws there is a speedy, earnest motion of the soul.

This running, as it is the fruit of effectual calling, so it is very needful; for cold and faint motions are soon overborne by difficulty and temptation: "Let us run with patience the race that is set before us" ( Hebrews 12:1 ). When a man hath a mind to do a thing, though he be hindered and jostled, he takes it patiently, he goes on and cannot stay to debate the business. A slow motion is easily stopped, whereas a swift one bears down that which opposeth it; so is it when men run and are not tired in the service of God. Last of all, the prize calls for running: "So run that ye may obtain" ( 1 Corinthians 9:24 ). Thomas Manton.

Verse 32. I will run. It was not the walking, "the way of God's commandments," but the running "the way of God's commandments," to which David aspired. The text has no connection with the case of one who habitually pursues the opposite path; it has exclusive reference to the pace at which the line of duty is to be traversed... It may not unnaturally excite surprise, that "the sweet singer of Israel" -- he who was emphatically declared to be "a man after God's own heart" -- should, nevertheless, in the words of the text, seem to imply that he was not yet "running the way of God's commandments." But, dear brethren, the greater an individual's comparative holiness, the more intense will be his longing for absolute holiness. To others, David might appear to be speeding marvellously along the path of life; and yet he himself deemed his movements to be far less rapid. It is humility was one of the evidences of his holiness. Hugh B. Moffat, 1871.

Verse 32. I will run the way. His intended course in this way he expresses by running. It is good to be in this way even in the slowest motions; love will creep where it cannot walk. But if thou art so indeed, then thou wilt long for a swifter motion; if thou do but creep, creep on, desire to be enabled to go. If thou goest, but yet haltingly and lamely, yet desire to be strengthened to walk straight; and if thou walkest, let not that satisfy thee, desire to run. So here, David did walk in this way; but he earnestly wishes to mend his pace; he would willingly run, and for that end he desires an enlarged heart.

Some dispute and descant too much whether they go or no, and childishly tell their steps, and would know at every step whether they advance or no, and how much they advance, and thus amuse themselves, and spend the time of doing and going in questioning and doubting. Thus it is with many Christians; but it were a more wise and comfortable way to be endeavouring onwards, and if thou make little progress, at least to be desiring to make more; to be praying and walking, and praying that thou mayest walk faster, and that in the end thou mayest run, not satisfied with anything attained. Yet by that dissatisfaction we must not be so dejected as to sit down, or to stand still, but rather we must be excited to go on. Robert Leighton.

Verse 32. Enlarged my heart, or dilated it, namely, with joy. It is obvious to remark the philosophical propriety with which this expression is applied: since the heart is dilated, and the pulse by consequence becomes strong and full, from the exultation of joy as well as of pride. (See Parkhurst on bxr.) Richard Mant.

Verse 32. Thou wilt enlarge my heart. God would enlarge the very seat of life, and thus give his weak servant more strength; such strength that he need no longer lie prone on the dust struggling to arise; but strength to enable him to run in the way of truth. Thus, he who prays, "O Lord, put me not to shame," finds for himself the truth of an earlier song: "They looked unto him, and were lightened, and their faces were not ashamed." Frederick G. Marchant.

Verse 32. Enlarge my heart. It is said of Solomon, that he had "a large heart, (the same word that is used here,) as the sand of the sea shore:" that is a vast, comprehensive spirit, that could fathom much of nature, both its greater and lesser things. Thus, I conceive, the enlargement of the heart comprises the enlightening of the understanding. There arises a clearer light there to discern spiritual things in a more spiritual manner; to see the vast difference betwixt the vain things the world goes after, and the true solid delight that is in the way of God's commandments; to know the false blush of the pleasures of sin, and what deformity is under that painted mask, and not be allured by it; to have enlarged apprehensions of God, his excellency, and greatness and goodness; how worthy he is to be obeyed and served; this is the great dignity and happiness of the soul; all other pretensions are low and poor in respect of this. Here then is enlargement to see the purity and beauty of his law, how just and reasonable, yea, how pleasant and amiable it is; that his commandments are not grievous, that they are beds of spices; the more we walk in them, still the more of their fragrant smell and sweetness we find. Robert Leighton.

Verse 32. Narrow is the way unto life, but no man can run in it save with widened heart. Prosper, of Aquitaine, (403-463), quoted by Neale and Littledale.

Verse 32. Enlarged. Surely a temple for the great God (such as our hearts should be) should be fair and ample. If we would have God dwell in our hearts, and shed abroad his influences, we should make room for God in our souls, by a greater largeness of faith and expectation. The rich man thought of enlarging his barns, when his store was increased upon him ( Luke 12:16-21 ), so should we stretch out the curtains of Christ's tent and habitation, have larger expectations of God, if we would receive more from him. The vessels failed before the oil failed. We are not straitened in God, but in ourselves; by the scantiness of our thoughts, we do lot make room for him, nor greaten God: "My soul doth magnify the Lord" ( Luke 1:46 ). Faith doth greaten God. How can we make God greater than he is? As to the declarative being, we can have greater and larger apprehensions of his greatness, goodness, and truth.

  1. There needs a large heart, because the command is exceedingly broad: "I have seen an end of all perfection; but thy commandment is exceeding broad" ( Psalms 119:96 ). A broad law and a narrow heart will never suit: we need love, faith, knowledge, and all to carry us through this work, which is of such a vast extent and latitude.
  2. We need enlarged heart, because of the lets and hindrances within ourselves. There is lust drawing off from God to sensual objects: "Every man is tempted, when he is drawn away of his own lust, and enticed" ( James 1:14 ). Therefore there needs something to draw us on, to carry us out with strength and life another way, to urge us in the service of God. Lust sits as a clog upon us, it is a weight of corruption (Heb 12:1), retarding us in all our flights and motions, thwarting, opposing, breaking the force of spiritual impulsions, if not hindering them altogether ( Galatians 5:17 ). Well then, lust drawing so strongly one way, God needs to draw us more strongly the other way. When there is a weight to poise us to worldly and sensual objects, we need a strength to carry us on with vigorous and lively motions of soul towards God, an earnest bent upon our souls, which is this enlargement of heart. Thomas Manton.

Verse 32 My heart. The great Physician knows at once where to look for the cause, when he sees anything amiss in the outward life of his people. He well knows that all spiritual disease is heart disease, and it is the heart remedies that he must apply. At one time, our Physician sees symptoms which are violent in their nature; at another, he sees symptoms of languor and debility; but he knows that both come from the heart; and so, it is upon the heart that he operates, when he is about to perform a cure.

The strong action of the heart in all holy things comes from the blessed operation of the Spirit upon it; then only can we "run" the way of God's commandments, when he has enlarged our heart.

Heartiness in action is the subject to which the reader's attention is here directed, and it is one of considerable importance.

There are many believers, who for want of enlargement of heart are occupying a poor position in the church of God. They are trusting to Jesus for life eternal, and he will doubtless not disappoint them; he will be true to his word, that "he that believeth shall be saved;" but they are still, alas! to a deplorable degree, shut up in self; they have contracted hearts; still do they take narrow views of God's claim, and their own privileges, and the position in which they are set in the world and however much they might be said to stand, or sit, or walk in the way of God's commandments, they cannot be said to "run" in it. Running is a strong and healthy action of the body; it requires energy, it is an exercise that needs a sound heart; none can run in the way of God's commandments, except in strength and vigour imparted by him. The running Christians are comparatively few; walking and sitting Christians are comparatively common; but the running Christian is so uncommon as often to be thought almost mad.

Let us, for the sake of order, classify our observations on this subject under the following heads:

  1. What heartiness is. The heartiness spoken of here under the term, "enlargement of the heart," is cheerfulness in doing God's will -- love for that will -- a drawing out of the affections towards it -- an interest in it; all this it is, and a great deal more, which it is not easy to describe or define.
  2. What heartiness does. Where there is enlargement of the heart by God, there is an outgoing beyond all the limits which fallen selfishness assigns. The heart contracted at the fall; it shrank when sin entered into it; it became unequal to containing great and generous thoughts; it became a bondaged heart. True! the responsibilities of duty could not be escaped, nor could the directions of conscience; but the affections are voluntary, and the fallen heart drew in its affections from God; it felt that it had the power of withholding them from him and his commandments, and it rejoiced to shew its enmity in withholding its sympathy, where it could not withhold its obedience...
  3. Whence heartiness comes. Now, as we have already said, where the heart is operated on by the Spirit, and all its natural evil overruled, it has outgoings which are entirely beyond the limits that fallen selfishness assigns. Love is inwrought with it: the union of sentiment, the identity of interest which love inspires, pervade it, in all belonging to God, for it has received these from God; the heart becomes unbondaged from mere rules, or perhaps to speak more correctly, it rises above them, and it feels -- not merely it knows, but it feels -- so much of the beauty of God's commandments, that it delights to "run" in them; it loves to be hearty in them; its interests, its affections are in them. Philip Bennet Power, in "The I Wills' of the Psalms," 1862.

Verse 32. Disquiets of heart unfit us for duty, by hindering our activity in the prosecution of duty. The whole heart, soul, and strength should be engaged in all religious services; but these troubles are as clogs and weights to hinder motion. Joy is the dilatation of the soul, and widens it for anything which it undertakes; but grief contracts the heart, and narrows all the faculties. Hence doth David beg an "enlarged heart," as the principle of activity: I will run the way of thy commandments, when thou shalt enlarge my heart; for what else can be expected when the mind is so distracted with fear and sorrow, but that it should be uneven, tottering, weak, and confused? so that if it do set itself to anything, it acts troublesomely, drives on heavily, and doth a very little with a great deal ado; and yet, the unfitness were less, if that little which it can do were well done; but the mind is so interrupted in its endeavours that sometimes in prayer the man begins, and then is presently at a stand, and dares not proceed, his words are swallowed up, "he is so troubled that he cannot speak" Psalms 77:4 . Richard Gilpin, (1625-1699), in "Daemonologia Sacra."



Verse 32. -- The Fettered Racer set free.

  1. The course that invited him.
  2. The shackles that bound him.
  3. The impatience that prompted him.
  4. The Lord that freed him.
  5. Now let him go. --C.A.D.

Verse 32.

  1. Liberty desired.
  2. Liberty rightly used. Or, the effect of the heart upon the feet.

Verse 32. -- The text will give us occasion to speak,

  1. Of the benefit of an enlarged heart. The necessary precedence of this work on God's part, before there can be any serious bent or motion of heart towards God on our part.
  2. The subsequent resolution of the saints to engage their hearts to live to God.
  3. With what earnestness, alacrity and rigour of spirit this work is to be carried on: "I will run." --T. Manton.

Verse 32. --

  1. The way of obedience: "Thy commandments."
  2. The duty of obedience: "I will run" -- not stand still -- not loiter -- not creep -- not walk, but run.
  3. The life of obedience.
(a) Where it lies -- in the heart.
(b) Whence it comes: "When thou shalt," etc.
(c) What it does -- enlarges the heart. --G.R.