The restrictions of the acrostic structure are very obvious in this section, five of the eight verses of which begin with "Good." The epithet is first applied in ver. 65 to the whole of God's dealings with the psalmist. To the devout soul all life is of one piece, and its submission and faith exercise transmuting power on pains and sorrows, so that the psalmist can say--
"Let one more attest, I have lived, seen God's hand through a lifetime, And all was for best."
The epithet is next applied (ver. 66) to the perception (lit. taste) or faculty of discernment of good and evil, for which the psalmist prays, basing his petition on his belief of God's word. Swift, sure, and delicate apprehension of right and wrong comes from such belief. The heart in which it reigns is sensitive as a goldsmith's scales or a thermometer which visibly sinks when a cloud passes before the sun. The instincts of faith work surely and rapidly. The settled judgment that life had been good includes apparent evil (ver. 67), which is real evil in so far as it pains, but is, in a deeper view, good, inasmuch as it scourges a wandering heart back to true obedience and therefore to well-being. The words of ver. 67 are specially appropriate as the utterance of the Israel purified from idolatrous tendencies by captivity, but may also be the expression of individual experience. The epithet is next applied to God Himself (ver. 68). How steadfast a gaze into the depths of the Divine nature and over the broad field of the Divine activity is in that short, all-including clause, containing but three words in the Hebrew, "Good art Thou and doing good"! The prayer built on it is the one which continually recurs in this psalm, and is reached by many paths. Every view of man's condition, whether it is bright or dark, and every thought of God, bring the psalmist to the same desire. Here God's character and beneficence, widespread and continual, prompt to the prayer, both because the knowledge of His will is our highest good, and because a good God cannot but wish His servants to be like Himself, in loving righteousness and hating iniquity.
Vv. 69 and 70 are a pair, setting forth the antithesis, frequent in the psalm, between evil men's conduct to the psalmist and his tranquil contemplation of, and delight in, God's precepts. False slanders buzz about him, but he cleaves to God's Law, and is conscious of innocence. Men are dull and insensible, as if their hearts were waterproofed with a layer of grease, through which no gentle rain from heaven could steal; but the psalmist is all the more led to open his heart to the gracious influences of that law, because others close theirs. If a bad man is not made worse by surrounding evil, he is made better by it.
Just as in vv. 65 and 68 the same thought of God's goodness is expressed, ver. 71 repeats the thought of ver. 67, with a slight deepening. There the beneficent influence of sorrow was simply declared as a fact; here it is thankfully accepted, with full submission and consent of the will. "Good for me" means not only good in fact, but _in my estimate_. The repetition of the phrase at the beginning of the next verse throws light on its meaning in ver. 71. The singer thinks that he has two real goods, pre-eminent among the uniform sequence of such, and these are, first, his sorrows, which he reckons to be blessings, because they have helped him to a firmer grasp of the other, the real good for every man, the Law which is sacred and venerable, because it has come from the very lips of Deity. That is our true wealth. Happy they whose estimate of it corresponds to its real worth, and who have learned, by affliction or anyhow, that material riches are dross, compared with its solid preciousness!