Yers. 33-40.-" Te~ch me, 0 Lord." The verses of this section contain, apparently, an enumeration of various facts which rendered it essential that the Lord should teach him, if ever he were to learn. As it has been said, the Dian who wrote this psalm knew t~o things-first, that there was something he must and would learn, for all his well-bemg depended upon it; and this something was the Word of God, which he calls now by one name and now by another. But he knew a second thin" and that was-he could never teach himself; God must teach him. 'l'his is the bu~den of his prayer, not only in this section, but throughout the psalm. For the difficulties in the w<1y of his acquiring this knowledge were many and great. He suggests some of them here. I. LACK OF PERSEVERANCE. What knowledge he already had gained was sufficient to make him set out on the way; but soon he became ready to halt, and did halt. God must instruct him if he were ever to continue steadily on to the end. "Ye did run well; who did hinder you?" So said St. Paul to some of his converts; and how often the like has to be said still (cf. the seed on the stony ground, Matt. xiii.) I II. HALF-HEARTEDNESS. (Ver. 34.) Here was another difficulty, as it is to this day. People can be got to keep part of the Law of God, but not all of i~they will make some reserves. And if they e.re not conscious of this, they know that it ie not with the "whole heart" that they serve God. The psalmi8t confesses his failure here, and prays that God would so give him understanding that he may observe God's Law with his whole heart. Ill. INABILITY TO DO WHAT HE WOULD, He delighted in the path of God's com- mandments (ver. 35), but yet was unable "to go" therein. No doubt he could talk about it, pray about it, feel warmly, speak fervently,~and desire sincerely about it, but then came this miserable powerlessness which he asks God to overcome, and to malce him "go in," etc. (Rom. viL 14-19). Here is another reason for seeking the help of God, and it exists still. IV. COVETOUSNESS. (Ver. 36.) If the Lord does tee.eh the soul, then there will follow "understanding" (ver. 34)-power of will (ver. 35) and inclination of the heart to God's testimonies (ver. 36), so that all these requests are but different forms of that with wLich the section begins, "Teach me, 0 Lord." And here in this thirty-sixth verse he names another hindrance--covetousness. St. Paul speaks of it as " the root of all evil," as indeed it is ( cf. 1 Tim. vi. 9, 10; CoL iii. 5; Matt. xiii. 22). H so drags the heart a.way from God, that only he can turn it back again. V. LoVE oF VANITY. (Ver.37.) The runner in the race that does not keep his eye fixed steadily on the goal, but turns his eyes now to this side and now to that, whenever they are attracted by some vanity, will indeed need quickening in God's way. This wandering gaze of the soul, how many failures in the Christian race is it answer- able for! VI. INSTABILITY. Here it is again, as in vers. 35 and 40-delighting in the path of God's commandments, yet needing power to go; so now here is the soul devoted to God's fear, but yet needing to be established. The Word of God is not insecure and Wll!lable, but the soul is so in regard to it. As to its truth, a~ to its value, as to its power, Lord, make it sure to us I VII. FEAR OF REPROACH. 'l'his does, indeed, bring a snare. How many know God's jndgrnen ts are good, but yet fear " reproach" I VIII. LACK oF SPIRITUAL ENERGY. (Ver. 40.) Longing, yet unable to attain. Longing without God's quickening will not avail.-S. C. Vere. 41-48.-What God's salvatim does for a man. 'l'his section begins with fervent prayer for the coming of God's salvatfon unto the psalmist. He wants to have a personal realization of it. And he proceeds to tell wherefore he thus prays. His reasons may well be ours. I. IT ENABLES lilM AND URGES HIM TO ANSWER HIM THAT BEPR0A0JIETH, (Ver. 42.) If a man knows that God's salvation has come to him, he has that i11 his conscious possession which will make him despi8e, as mere idle tales, all and ~very reproach of the 11COffer and the unbeliever. 'l'hey may as well deny or decry the hght of the sun as to do the like for that salvation in which the soul rejoices. His only fear is lest he should not be able to give clear testimony-lest, whilst he feels it in his heart, he should be PS, CXIX. 1-176.] THE BOOK OF PSALMS. 131
UMble to declare it with his lips; hence he prays (ver. 43), "Take not . . out of my mouth." God will not take it out of his heart, but he may out of his mouth, by refusing him power or opportunity of utterance. He longs to bear bold testimony for God and his salvation. II. ENDUES HIM WITH PERSEVERING GRACE. (Ver. 44.) He will never desire to forsake the Law of God, but will go on therein continually for ever and ever. Its ways are ways of pleasantness (Prov. iii. 17). III. CAUSES mM To WALK AT LIBERTY. (Gal. v. 1; John viii. 36.) Christ's yoke will give rest; but then we must have it really on, not half on and half off, for then it frets and chafes and galls. How could it be otherwise? The liberty of the children of God is glorious. IV. GrvEs HIM FEARLESSNESS. (Ver. 46; cf. Matt. x. 18---20.) V. AND PURE DELIGHT. (Yer. 47.) There is such delight as is here told of (vers.16, 35; Ps. xxxvii. 4). This deli~ht was "the meat to eat which ye know not of," of which our Saviour spoke (John iv. 32-34). And what servaut of God is there that has not known this delight? It is "the peace of God, which passeth all understanding " (Phil. iv. 7). VI. .AND HOLY RESOLVE OF CONSECRATION TO GoD. (Ver. 48.) The lifting-up of the hands tells of solemn vows made to God (cf. Gen. xiv. 22). So here the psalmist takes his solemn oath-his sacrament-um-that he will be true to God. How often, when the sense of the infinite love of God has come into the soul, has the like vow been made I VII. MAKES HIM TO DE EVER MEDITATING Ul'ON GoD. The run of his thoughts is ever after God and his ways.-S. C.