The contemplation of the Divine character prepares the way for the transition to the second group of seven verses, which are mainly meditation on that character and on God's dealings and the blessedness of those who fear Him (vv. 8-14). The thought of God beautifully draws the singer from himself. How deeply and lovingly he had pondered on the name of the Lord before he attained to the grand truth that His goodness and very uprightness pledged Him to show sinners where they should walk! Since there is at the heart of things an infinitely pure and equally loving Being, nothing is more impossible than that He should wrap Himself in thick darkness and leave men to grope after duty. Revelation of the path of life in some fashion is the only conduct consistent with His character. All presumptions are in favour of such Divine teaching; and the fact of sin makes it only the more certain. That fact may separate men from God, but not God from men, and if they transgress, the more need, both in their characters and in God's, is there that He should speak. But while their being sinners does not prevent His utterance, their disposition determines their actual reception of His teaching, and "the meek" or lowly of heart are His true scholars. His instruction is not wasted on them, and, being welcomed, is increased. A fuller communication of His will rewards the humble acceptance of it. Sinners are led _in_ the way; the meek are taught His way. Here the conception of God's way is in transition from its meaning in ver. 4 to that in ver. 10, where it distinctly must mean His manner of dealing with men. They who accept His teaching, and order their paths as He would have them do, will learn that the impulse and meaning of all which He does to them are "mercy and truth," the two great attributes to which the former petitions appealed, and which the humble of heart, who observe the conditions of God's covenant which is witness of His own character and of their duty, will see gleaming with lambent light even in calamities.
The participators, then, in this blessed knowledge have a threefold character: sinners; humble; keepers of the covenant and testimonies. The thought of these requirements drives the psalmist back on himself, as it will do all devout souls, and forces from him a short ejaculation of prayer, which breaks with much pathos and beauty the calm flow of contemplation. The pleas for forgiveness of the "iniquity" which makes him feel unworthy of Jehovah's guidance are remarkable. "For Thy name's sake" appeals to the revealed character of God, as concerned in the suppliant's pardon, inasmuch as it will be honoured thereby, and God will be true to Himself in forgiving. "For it is great" speaks the boldness of helplessness. The magnitude of sin demands a Divine intervention. None else than God can deal with it. Faith makes the very greatness of sin and extremity of need a reason for God's act of pardon.
Passing from self, the singer again recurs to his theme, reiterating in vivid language and with some amplification the former thoughts. In vv. 8-10 the character of Jehovah was the main subject, and the men whom He blessed were in the background. In vv. 12-14 they stand forward. Their designation now is the wide one of "those who fear Jehovah," and the blessings they receive are, first, that of being taught the way, which has been prominent thus far, but here has a new phase, as being "the way that he should choose"; _i.e._, God's teaching illuminates the path, and tells a man what he ought to do, while his freedom of choice is uninfringed. Next, outward blessings of settled prosperity shall be his, and his children shall have the promises to Israel fulfilled in their possession of the land. These outward blessings belong to the Old Testament epoch, and can only partially be applied to the present stage of Providence. But the final element of the good man's blessedness (ver. 14) is eternally true. Whether we translate the first word "secret" or "friendship," the sense is substantially the same. Obedience and the true fear of Jehovah directly tend to discernment of His purposes, and will besides be rewarded by whispers from heaven. God would not hide from Abraham what He would do, and still His friend will know His mind better than the disobedient. The last clause of ver. 14 is capable of various renderings. "His covenant" may be in the accusative, and the verb a periphrastic future, as the A.V. takes it, or the former word may be nominative, and the clause be rendered, "And His covenant [is] to make them to know." But the absolute use of the verb without a specification of the object taught is somewhat harsh, and probably the former rendering is to be preferred. The deeper teaching of the covenant which follows on the fear of the Lord includes both its obligations and blessings, and the knowledge is not mere intellectual perception, but vital experience. In this region life is knowledge, and knowledge life. Whoso "keeps His covenant" (ver. 10) will ever grow in appropriation of its blessings and apprehension of its obligations by his submissive will.