The last three verses of the section appear to be linked together. They relate to the persecutions of the psalmist for his faithfulness to God's law. In ver. 22 he prays that reproach and shame, which wrapped him like a covering, may be lifted from him; and his plea in ver. 22_b_ declares that he lay under these because he was true to God's statutes. In ver. 23 we see the source of the reproach and shame, in the conclave of men in authority, whether foreign princes or Jewish rulers, who were busy slandering him and plotting his ruin; while, with wonderful beauty, the contrasted picture in _b_ shows the object of that busy talk, sitting silently absorbed in meditation on the higher things of God's statutes. As long as a man can do that, he has a magic circle drawn round him, across which fears and cares cannot step. Ver. 24 heightens the impression of the psalmist's rest. "Also Thy testimonies are my delight"--not only the subjects of his meditation, but bringing inward sweetness, though earth is in arms against him; and not only are they his delights, but "the men of his counsel," in whom he, solitary as he is, finds companionship that arms him with resources against that knot of whispering enemies.
§ ד
25 My soul cleaves to the dust, Revive me according to Thy word. 26 My ways I told and Thou answeredst me, Teach me Thy statutes. 27 The way of Thy precepts make me understand, And I will meditate on Thy wonders. 28 My soul weeps itself away for grief, Raise me up according to Thy word. 29 The way of lying remove from me, And [with] Thy law be gracious to me. 30 The way of faithfulness I have chosen, Thy judgments have I set [before me]. 31 I have cleaved to Thy testimonies; Jehovah, put me not to shame. 32 The way of Thy commandments will I run, For Thou dost enlarge my heart.
The exigencies of the acrostic plan are very obvious in this section, five of the verses of which begin with "way" or "ways," and two of the remaining three with "cleaves." The variety secured under such conditions is remarkable. The psalmist's soul cleaves to the dust--_i.e._, is bowed in mourning (cf. xliv. 25); but still, though thus darkened by sorrow and weeping itself away for grief (ver. 28), it cleaves to "Thy testimonies" (ver. 31). Happy in their sorrow are they who, by reason of the force which bows their sensitive nature to the dust, cling the more closely in their true selves to the declared will of God! Their sorrow appeals to God's heart, and is blessed if it dictates the prayer for His quickening (ver. 25). Their cleaving to His law warrants their hope that He will not put them to shame.
The first pair of verses in which "way" is the acrostic word (vv. 26, 27) sets "my ways" over against "the way of Thy precepts." The psalmist has made God his confidant, telling Him all his life's story, and has found continual answers, in gifts of mercy and inward whispers. He asks, therefore, for further illumination, which will be in accordance with these past mutual communications. Tell God thy ways and He will teach thee His statutes. The franker our confession, the more fervent our longing for fuller knowledge of His will. "The way of Thy precepts" is the practical life according to these, the ideal which shall rebuke and transform "my ways." The singer's crooked course is spread before God, and he longs to see clearly the straight path of duty, on which he vows that he will meditate, and find wonders in the revelation of God's will. Many a sunbeam is wasted for want of intent eyes. The prayer for understanding is vain without the vow of pondering. The next pair of "way-" verses (vv. 29, 30) contrasts ways of "lying" and of "faithfulness"--_i.e._, sinful life which is false towards God and erroneous in its foundation maxims, and life which is true in practice to Him and to man's obligations. The psalmist prays that the former may be put far from him; for he feels that it is only too near, and his unhelped feet too ready to enter on it. He recognises the inmost meaning of the Law as an outcome of God's favour. It is not harsh, but glowing with love, God's best gift. The prayer in ver. 29 has the psalmist's deliberate choice in ver. 30 as its plea. That choice does not lift him above the need of God's help, and it gives him a claim thereon. Our wills may seem fixed, but the gap between choice and practice is wide, and our feebleness will not bridge it, unless He strengthens us. So the last verse of this section humbly vows to transform meditation and choice into action, and to "run the way of God's commandments," in thanksgiving for the joy with which, while the psalmist prays, he feels that his heart swells.