Psalm 119

Psalm cxix. is the expression of the effect of the law written in the heart of Israel, when they had long erred from God’s ways and were sorrowing under the effects of it. It is one of the psalms which pronounces blessedness. We will examine some of the elements of this work in the heart. This blessedness is pronounced on “the undefiled in the way.” The world is full of defilement. There is only one path in the world (for ours is out of it, we are pilgrims and strangers following Christ who is gone on high) but only one in the world which can be undefiled; that is, God’s law. It is not what is heavenly formed within, affections set on things above, a walking in the Spirit; that no doubt will produce fruits which no law of God will condemn. It is the way wholly formed by God’s expressed will for man’s walk in this world. They “walk in the law of Jehovah.” There is a delight in what is right, in what is not defiled by sin or the world; but that is in walking in the law. It is a perfect rule, according to God, in this world for a living man. But this is carried farther in the heart. It looks to the source. God has borne witness to His will, and shewed that He would have man walk in it, and the heart turns to it, not only as undefiled and right, but as “His testimonies.” This connects itself with the desire after Himself. They “seek Him with the whole heart.” This is the general character of the effect of the law written in the heart. The practical effect is evident: they “do no iniquity.” Not only the heart is set morally right in undefiledness, but evil or unrighteousness, relative wrong, is not done. Instead of their own will, and puffing, as it is said, at God, “they walk in His ways.” The authority of

God is recognized in the heart, and diligence in acquiescence in it, and the desires of the heart are towards it. “0 that my ways were directed,” Ste. it is not only the perception of God’s ways — what is intrinsically approved in the heart; hut the desire that the actual course of life were ordered so as to keep God’s statutes; not satisfying our will, or our will being towards God’s. And here dependence is felt as to the course of a man’s life, and there is the desire it may be directed. Conscience and spiritual discernment go together. Shame does not flow from man’s disapprobation; hut from the conscience not being good according to God’s revealed will. But this way is complete and an only one. Whatever is out of it is not undefiled, is the world which is abhorrent from God; we must he in it in will, heart, and way, or out of it, and bo ashamed, if the will of the heart he right. If my mind and soul have morally discerned the excellency of God’s way, the conscience, if 1 am out of it in every respect, makes me ashamed. The heart set right has respect to “all God’s commandments.” But where this is, not only the conscience is right and peaceful, hut the heart is set free. “I will praise Thee with uprightness of heart, when I shall have learned thy righteous judgments.” There is knowledge of (Jod through His ways, and the heart restored to Him, and having learned His thoughts (not only commandments, hut His judgments), can praise Him not only for benefits but in the heart’s association with Himself. Another clement of this state is lull will and purpose of heart to obey and keep what God has ordained or appointed, what has God’s authority attached to it, not merely moral right and -wrong. But it “was a time when Israel had erred; hence here there is a special looking to God, not utterly giving them up. “We see thus that the form of this psalm cannot apply to the Christian. He never expects to be utterly forsaken; in a particular course he may apply this, when he is conscious of having followed his own will. Bnt from the general principle we may learn much, as that which is wrought in the heart as regards its moral disposition. (Ver. 1 — 8.)

But there are other points practically. The tendency of man’s energy as such is to follow his own will. This is now natural, not before the fall. Then man enjoyed, thanked, and blessed; followed naturally in the path described by God — a simple one. Now, through that first distrust of God, will is come in. And here we have a difference of the very last importance in Christian obedience and the law. The law addresses itself, as such, to responsible man down here without raising the question of and not supposing a new nature, though it may discover (when known to be spiritual) the need of one. It supposes a will and lusts which have to be checked and put down. The Old Testament does not speak of flesh and spirit, but of responsible men and their ways. Christian obedience is as Christ’s; the will of God is the motive of action, not merely the rule. “I come to do thy will:” no doubt it will herein be a rule to guide us. In us this is a new nature, Christ being our life. “We do not find in the Old Testament “he cannot sin because he is born of God.” It is not that there was not the desire to obey in renewed souls then; surely there was. It could not he otherwise. But the relationship in which men stood to God was a law without tin ‘in to govern their ways when in flesh, not a known new nature standing in the results of redemption whose only motive of action was God’s will. The prophets, indeed, pointed out Christ as such (as in psalm xl.), and the masters in Israel should have known that, to have their future privileges, they must he horn of water and the Spirit (as in Ezekiel xxxvi.). But ohediencc under the law was a rule applied to one who had a will whose movements were to he judged by the law, not a nature whose only motive was God’s will, standing in the power of redemption so as to have the right to reckon a discovered old man to he dead, yea, which God had pronounced dead through Christ. Hence the heirs differed nothing from servants, to do this, and that, whatever their own will might he. Ways, and not nature, were in question, even though renewal of heart were there. Hence the young man, where energy of will is found, is to “cleanse his way.” Lusts would have carried his will elsewhere: how should he find the means of having his ways clear before God] “Watchfulness, the fear of God (not will) according to God’s word. God’s word — how precious to have, it in such a world of darkness and will, to guide our feet in a path according to God’s mind! For the heart is set right. It is not, indeed, the sweet enjoyment of love in a reconciled soul, love shod abroad in the heart by the Holy Ghost given. but (what is of all vital importance) the heart right in the sight of God. It supposes the man away from

God but undiscovered in his desire. Both are true of the Christian. He is reconciled and has peaceful affections in perfect relationship (this the law had not); and he has, as known and seen in glory, earnest desire after Him that has loved him, only as knowing (not merely seeking) Him. Here He is “sought with the whole heart;” no guile but the true desire of the heart towards God. Being so (the commandments of God being precious, as making known His will), the true heart prays not to be let to wander from them. God is looked to in goodness; for when He is truly sought, there is always some sense of His goodness. It is what distinguishes conversion from mere terror of conscience, desire towards Him and sense of goodness in God. We have, then, another element. The heart which thus seeks God, and has a desire to do His will, not only seeks outward conduct to be right when the occasion arises, but keeps the word at the centre, so to speak, and springs of action. He hides it in his own heart as that which he loves; “out of the heart (where that word is hid) are the issues of life.” Howt large a place the word has here. Note, too, man’s estimate of conduct disappears. It is between God and the heart, and that is integrity of heart. It is not here a single eye to an object; so far as that is here, it is found in seeking with the whole heart. This is the integrity which by reason of. the desire towards God, takes His mind as governing the springs of life. It is a blessed and important principle. The word hid in the heart prevents sinning against Him. But the heart goes farther. It owns the blessedness of Jehovah Himself, known in His

THK PSALMS. — PSALM (XIX. 277

ways, His goodness, His mercy, that endureth for ever. There, in the midst of its distress, the renewed heart finds its resource and its rest. “Blessed art thou, 0 Jehovah.’’ This makes the heart look for what He lias decreed and ordained and for divine teaching in it. This looking at God gives courage ami the consciousness of integrity and faithfulness. When the heart is right, this is the case. The heart, however humble, when it walks in integrity, has the consciousness of it before God. It may see weakness and infirmity in its ways, shortcomings of which it will judge the cause; but with God it will have the consciousness of entire gnilclessncss and purpose of heart. “This one thing I do” — “To me to live is Christ.” This does not affect humility; entire dependence on grace and divine strength for willing and doing is felt (we are in result unprofitable servants, had we done all), it is duty and delight. But there is the joyfulness with and from God that the heart is right, Service flows from confidence in God and knowledge Of His blessedness with the value we have of what God has given. So Christ fully in Psalm xl. The spirit is the same here. It is the effect of perception of divine things, in power and value for them, to make us declare them. It is glorifying God. Love to others may accompany this, but it is another thing. We owe it to God to declare what He is. He ought to be known, and what He is owned. The difference of praise is that the sense of what He is, is addressed to Himself. Perfection is where Be is full v known, so that there is no need to declare it to others; all with one mind worship because of it. Then we hold nothing back, “all the judgments of thy mouth.” We are filled with what God is, its value; and it is uttered. We may be wise for others’ sake, but God is sufficiently valued to be fully declared. God’s testimonies become the riches of the soul. The possession of heaven somewhat modifies this; yet, still, for here below, the way of God’s testimonies are joy, moral joy, as riches would be to men. But there is an inward life, which occupies itself with these things, as well as the activity of duty; much to be fed on, digested, learnt in God’s testimonies. We meditate on them: Alre have thus God’s mind — the Holy Ghost’s intention in them. Thus the soul is fed in delight. But God’s ways are held in respect as authority, to the mind. The heart goes with them too. It is not merely that they delight his soul, but there is the activity of the new man; he delights himself with them, he makes it the matter of his occupation, seeking his enjoyment there, and keeps it (oh! how needed it is) in memory, the true proof of affection.

From the third division, another element comes in. Its literal application is to the sorrows of Israel in the last days; in principle it applies to all times — the sorrows and trials which accompany godliness. The soul looks for mercy from One that is supreme, where it is a stranger. It needs this to keep the law. No doubt, it may be strengthened even to martyrdom; but, in general, it looks for mercy to be able to walk. The heart owns it, is God’s servant, and looks to be kept in mercy in oi’der to walk truly. This is a great point of the return of the soul to God. By this fact God has now His own place and authority as such. Whatever evil may be permitted (corap. xeiv.), God, our God, is supreme; and, further, goodness is always then necessarily known in Him. But there is more; the soul thus knowing God desires the knowledge of His mind, not merely a rule to direct, but “wondrous tilings out of God’s law.” And all this gives the consciousness of being a stranger in the earth. A good God (whose servants we are), and an evil world, make a man “a stranger”’ (we much more, through Christ). We need these — our own moral delights — God’s commandments; we must add the fulness of Christ. “They are not of the world as I am not of the world. Sanctify them through thy truth: thy word is truth.” And here the heart is fully engaged and filled; “my soul breaketh” forth, for there is infinite delight, in the new nature, in the fulness of God’s revelations. It does break forth with delight. But this delight in the word gives a just estimate of man in the world, the “proud” man acting from his own will and setting himself up. He may seem to succeed and puff at God. He is under a curse, he errs from the one true way of man — God’s way. The exaltation <>f will brings necessary curse; for we are thus away from, in rebellion against, God — all acting of human will. But godliness docs more than make a stranger, a sure thing for the heart. Ii brings cruel mockings, for proud man will not have subjection to God: it is contemptible to man; and the deist, he cannot help him, he boasts. That is not contemptible, his will is in it. lint with God man must lie subject, and the wilful despise this, though often with misgivings of heart. This the saint, while enduring, seeks to be removed. God should assert His title, not suffer the faithful to be pressed down by evil. Still, meanwhile, he can retreat into his own delights; he meditates in God’s statutes, hid there from the pride of man. They are his delight, and his counsellors, too. (Ver. 17 — 24.)

He who seeks to follow God’s ways will find himself often in evil days — days when the power of evil prevails and presses upon his spirit. What then marks faithfulness is, that the heart does not turn aside to an easier path or other comforts, but looks to God and His raising up the heart according to His word. There his heart is. He prefers sorrow with it to leaving it, but has learnt to trust God, and in the sorrow looks to relief, according to this revelation of God; and God can be counted on for it. The heart had been true with God — not only knew that He knew all its ways, but the desire of being right in His sight and confidence with God even there. He had declared His ways. This integrity in the time of trouble, when there is not the joy of God’s deliverance, is very important — to be able to say, “When my spirit was in heaviness, thou knewest my path.” Still there is confidence in the result, so that the soid cleaves to God’s ways, and the heart reckoning on His faithfulness is sure, if led by Him in faithfulness of walk, it will soon declare His wondrous works. Not only did the heart take the lowly and abased place, as having no courage as to external things, but it melted within for heaviness — inwardly was in felt weakness. Still the strength it looks for is according to God’s word. It seeks nothing but this. The false way in the midst of which it lived, it would have kept far away from the heart. Through this it was downcast. But better to be downcast through evil than to walk merrily in it. More energetic faith might lift up. Still the sense of evil and dependence is good. It was deliberate. He knew all this, but he had chosen the way of truth. “Lord, to whom should we go1?” How simple the path then! The soul had been stedfast. and another thing was connected with this. The heart sees that its joys and sorrows arc in the hand of Cod. If it was put to shame, it woidd be His doing, but He could not for our keeping His own testimonies. “l’ut to shame” is not here bearing shame by man’s mockbut confounded as coming under judgment. After all, the free running in God’s path is when the heart is set at liberty and free, joyfully with Him. (Ver. 25 — 32.)

These last verses look for apprehension of the ways of God’s precepts; BO that the heart is taught in the midst (T sorrow. Here it is more keeping and observing it in his path. Otherwise the first three portions were his own resolutions; here the demand of God’s teaching. For the heart, true in its resoluthen turns to God. It may be first for its sorrows, hut, then for guidance and dependence on Him. We need His teaching when the will is right, understanding from Him — His help ton. ‘Make me to go.” But the heart seeks to lie rightly inclined

T also, but that root of all evil turns it aside — covetousness. The same as to vanity, but this is all around us. It is not the inclination of the heart, blit distraction and leading away the mind from God to folly. Hence the soul seeks to be given energy and life, to seek in singleness of eye heartily the Lord and His will. He seeks too that the word may be confirmed to the soul. This may be inwardly by the Holy Ghost giving it power or even by God’s ways according to it. The heart follows God and bows in heart to him at any rate, but seeks to be strengthened and confirmed. Reproach is when God allows shame on one for righteousness without interfering to screen or save from it. It is as if He abandoned His servant to the mockery of the enemy, successful in his ways, or at any rate the faithful in a state to be triumphed over. So Christ: “Reproach hath broken my heart.” The world could say, “He trusted in God, let him deliver him.” But after all, what God ordained was good, in which the faithful walked. Why should he be left to reproach, which he feared 1 The heart was right. It longed after God’s precepts, and looked for the Lord to give liveliness of heart and energy of renewed will, undistractedness through the faithfulness of God (that consistency with His own goodness and favour on which we can reckon in Him). “Quicken me in thy righteousness.” This last supposes an increased knowledge of God, so that we can reckon on Him. So indeed does all this demand on God for help and teaching. Uprightness and integrity lead to confidence in Him for our leading in the way of righteousness, which we know He must love. Being thus <if one mind -with Him, through grace, gives it; but the last word here shows deepened intimacy of faith, which counts on what God must he. (Ver. 33 — 40.)

Remark here, that all through there is no thought of looking, in difficulty or trial, to anything but God. Help to keep the law, deliverance from trial because <>f it, these are sought, hut there is nut the smallest idea of turning anywhere else; it docs not even occur to the faithful. This is true integrity of heart. God in truth, of His will, God in mercy, God Himself as an object, hut only God — nothing outside or away from Him. His mercies are looked for, and that is right, and deliverance from Him, and this according to His word, for He has perfectly revealed Himself, and we want nothing short of Him. What an answer will His deliverance he to the enemy that reproaches! And the word He had sent to us was trusted in as well as obeyed. This is an important point, it is nol only the authority of the word, hut we have set to our seal thai God is true, we receive it as the word of God, and God, we know, must he true, for we know Him; and the soul is interested in the truth of the word. It has taken it as of and from God, delighted in it. had its confidence in it, taken it in face of the wicked as that which we had of God (was perfeel aa He, revealed Him), identified it, so to speak, with God. Hence, when there was deliverance according to it (and other the heart would not seek), it v,.is the very answer the heart wanted to him that reproached; God’s word has an immense place in the heart. It is what reveals Him. Not only it does so, but it is what does so. (So John v. 39.) Had God abandoned the faithful, as fear would lead him to expect, the word would have been taken out of his mouth. Yet here it is not doubting the truth of the word, or its being God’s testimony; but he was allowed to accredit it no more by faith. This he fears because he values it. This was Christ’s trial and the perfectness of the cross, as to desire (“how, then, should the Scriptures be fulfilled1?”); as to trust, “Yet thou continuest holy.” Here the faithful has hoped in God’s judgments, God’s acting on that which is gone out of His mouth, His acting according to the revelation of Himself in His word; and this enabled him to keep it for ever. So will it be with Israel when he is delivered from the oppressor at the end, the law having been written in his heart. Christ took none of the promises in life, but higher glory awaited Him as man, an answer to higher and infinite faithfulness to God, faithfulness to make good His nature, to be the proof of it when abandoned, when only it could be done because of sin. Then will Israel walk at large, when God’s judgments have come in, for that was his desire, to be free to keep them in delight and joyfully. Through mercy we may learn this by times, but our path is a higher one — to follow and suffer with Christ. But he has been encouraged by these thoughts. The word gets its value and God His place, so to speak, though unseen. He speaks of His testimonies before kings, and is not ashamed. This is the character of faith. It has the sense of the importance of God’s testimonies, and is

THE PSALMS. — PSALM (JXIX. 285

filled with it. Men take their place, may be respected, as due to them; but God tills and governs the mind, not by effort, but, so to speak, naturally. The commandments of God become thus, instead of a pressure on the conscience, the delights of the heart. There is open confession and dedication to them; I suppose tins is lifting up the hands to them. It is a solemn avowal and asseveration of heart; not only he has loved them, but he openly declares his owning their truth and authority, saying, That is what I own. And us he openly owns his affiance to them, so he mediin them for his own joy. (Ver. 41 — 48.)

But the soul has counted on God’s word; God has taught and led the soul to do it, and now it looks for God to put His amen to it (man, through grace, having put his). This confidence of faith, in God’s word had been its comfort in affliction. There was that which was firm and stedfast for hope, and brought in God’s faithfulness and testimony — Himself in hope to the soul when all circumstances around were adverse, and nothing to lean on. And this is comfort, true comfort, in affliction; but it looks to God to fulfil His word — knows He cannot but do it. That very word bad quickened the soul itself to do it. This lowly, patient obedience, .accepting meekly reproach, had been the scorn and derision of the proud; but faith in His word had kept the soul from swerving. It kept fast in the sorrow. It looked back to God’s ways of old, when His hand had been stretched out. What made it obedient made it confident: that is, God was looked to, and this kept the vision and memory of faith clear. It counted on faithfulness, and it remembered judgments; for all this is the government of God. And His ways’ of old are ever the thought of Israel in the Psalms, and, in their place, we can think of them; though our hope be elsewhere, as Christ’s, in whose favour, when all was tested, it was not made good; but the better portion of resurrection was the answer for us. But this thought of God’s judgments does make it awful to contemplate the result for the wicked, who are hurrying wilfully against them. But it is not only the end of the wicked that is spoken of here. The wickedness itself is to the soul poignant distress. The soul dwells in Mesech. It sees around what is grief of heart, for its delight is in the fresh air of God’s holy will. The rank and fetid breath of sin is distress and pain to it, and seen not only intrinsically as sin, but in the pride of wickedness. Still there is joy: God’s statutes are its song in the house of its pilgrimage. How true that is! How, when pressed in by evil around, does the heart find its relief and enlargement in the word and testimony of God Himself! His statutes are our songs in the house of our pilgrimage; and the loneliness in which the heart is in a world of evil (for it will and must be isolated,. however sweet communion may be by the way, if it be faithful), will be met by the name of the Lord (to them Jehovah, to us Christ and the Father in Him). And when cast upon our thoughts, these thoughts arc filled with their names and all is peace, and the purpose of the heart in obedience and communion is settled and strengthened. And this is the fruit of obedience, for holiness and communion — the sense of God’s presence — arc the fruit of obedience. Bo Romans vi. 22, “Ye had your fruit unto holiness, and the end everlasting life.” The obedience here has the sense of diligent observation of God’s precepts, a thing not t<> he forgotten. (Ver. -19 — 5G.)

In this part (ver..“>” — G-l) we have more the affections connected with the word written in the heart: “Thou art my portion, O Lord.” The heart has Himself as its source of joy and blessing. This connects itself necessarily with purpose of heart towards God: ‘• / have said.” It is impossible to look to the Lord as one’s portion without thus purposing to do His will, for that would be not owning Him. This, too, necessarily involves the desire of His favour since He is God. Still the word here has its place, which has awakened this desire and confidence, both as assuring of the mercy and the revelation of the principles on which this favour and mercy are shown. I see the same desire, not mere obedience though resulting in it, but the meditation of the heart: “I thought on my ways” — the heart’s inward exercises, a needful and important matter for us — “and turned my feet unto thy testimonies.” We may obey instinctively, carelessly almost, with right intention, lint showing that the heart is not with God, not exercised, not anxious as to pleasing Him, and in which, though tin path be not evil, the heart may be in a very poor state. lint the saint rightly with God will review the purpose of his ways, the direction of them, how far they are according to the measure of the purpose which the light given to us leads to, and if the purpose be adequate, how far the filling up in practice be true to it and earnestly pursued, true to the character of that purpose. For we may be externally blameless, in appearance even amiable, and unfaithful to the calling <»f God. Here, of course, we have to turn to God’s testimonies which are able to make the man of God perfect, “throughly furnished unto all good works.” We see how having the Lord for our portion is the very spring of all this. Thus we should have a heart which thinks on our ways. But this gives diligence when the heart is right. It does not confer, then, with flesh and blood, having only God’s favour in view and purpose of heart: “I made haste, and delayed not, to keep thy commandments.” How characteristic and all-important this is I need not say. It is the essential first-fruits and spring of a life true to God, as we see in the blessed Apostle Paul. Suffering may be found in this path, opposition of the haters of the Lord, the instruments of Satan, but the inward life remains steady and rightly directed — does not swerve in its judgment of its path: “I have not forgotten thy law.” We may be occupied with opposition and evil, so as to have the state of our mind formed by it, though opposed to the wicked. It is but meeting flesh by flesh. He who looks to the Lord has the character of his path in the scene of wickedness formed by the unforgotten word, and this leads to see God as the dealer with these things. It looks for the perfectness of God’s dealings with evil. This is a comfort, for an upright mind would often rise up in indignation against public evil; but the wrath of man docs not work the righteousness of God. It is hard often for an active energetic mind to take the lowly place, and not bring down fire from heaven, or will to smite with the sword, when ( ‘hrist and His truth are insulted and annoyed; but in looking above we have songs in the night. The heart, in singleness of eye, led of God in His ways, has springs of joy which wake it up in the time of evil, and when it is alone with God. Sorrow may be around, but joy with Him. It arises. There is a chord of heart to praise. It is not only comforted in the sorrow, but freed from the bond of evil, active in praising Him whom it knows and who is its portion. For judgment and deliverance will come according to the word, and the heart gets xip to God as to it now. But though we are and must be alone in faith, not in

fellowship, when the Lord is our portion, we arc a companion of them that fear Him and walk in His ways. And here the heart is able to turn round and, when all the evil had pressed upon it, yet see mercy. And so it is: evil may rise up like a flood, but the Lord is always above it; and when the heart by faith realizes that, and the will is bowed as to it all, if it is then comforted by the thought of God’s judgments, it finds the constant exposition of His mercy now, and seeks in peace to be led in His ways. This is an interestiug part of the .soul’s experience under the influence of the word of God. (Ver. 57 — G4.)

We have now the sense of blessings from God, and the heart turned to Him as its portion: this with the consciousness, the will being broken, of being

His servant. Still in unerring goodness the word, the great subject of this psalm, has its place. The word guides Jehovah in His goodness, as it assures us of that goodness, revealing Him and His ways to us, as it guides us in our path. This is very precious, because it teaches how to reckon on it, and that we can. And here he had found it by experience; he had been afflicted, and he can now account for it; but as His word, so Jehovah’s ways have been. So even (and it is most precious) we can reckon on it at all times. We may have more, but this we have. Now he looks for discernment as taught of God, divinely-given judgment and knowledge; for he had put the seal to God’s commandments, for believing here is putting the amen of his heart. Herein he can confidently look to be guided — so we; and it gives confidence to the heart, so as to look for it. His will had been broken. Affliction had been there; before will had its way, forgetting God and going its own way. Affliction is understood now, and obedience wrought. How graciously God follows through righteously as to government and necessarily so in general! For sometimes He breaks the heart through favour as He knows how, when we have wandered away from Him. Hence God is known in goodness in the subdued heart: “Thou art good and doest good.” The desire of the heart is after God’s ways. Now “teach me thy statutes;” that is, the goodness the heart seeks. This subdual of will and setting the heart right is beautiful to see. The pride of ungodly adversaries is before him, saying evil of him in untruth: it is natural if he has left their wavs and his own pride of will, but experience has given purpose of heart. It was enough to have gone astray; he chugs to that with purpose which he has now got; and the moral difference is great. Filled with will and self on one side, perhaps BUCCess; delight in Jehovah’s law on the other: the law of Him whose we arc — .Jesus Christ’s will in all things. But not only was there breaking of will and return; there is positive progress, through infinite grace, in this experience. The breaking of will brings the elements of the heart directly into contact with the word. Self is judged in the forms it takes within in the heart — what flesh is in its ways, however deceitful. Thus the heart gets to learn, freed from self, and the light of the word breaking in on the heart, and exercising it, thus renders it cognizant of its import and power; for (though, yea, and because, of God) it is directed to and adapted to the heart of man: only till the will is broken and conscience awakes, it does not reach it intelligently. See the parable of the sower and John iv. But then the law of God’s mouth is precious above all, the expression of His own perfect mind and will, and His will about us. We live by it, but we live on it too, ami with delight, as from Him and perfect and for us.

The soul looks now to God as dependent for man’s vi iv being on God, so that He should surely direct and guide it, as Peter wrote, “Committing the keeping of our souls to him in well doing as unto a faithful Creator.” The heart alone, which knows Him in grace, can do this. Otherwise we seek our own will in resistance to Him. Hut once He is known. He is known in all that He is according to the truth of His nature in grace. This enlarges our knowledge of God, and applies it to everything. It warrants thus the desire founded on it. Here it is applied to the teaching of the word, because the soul is walking and to walk in the old creation. Still we can, as down here now, look to the truth of God’s nature, when, as I said, He is known, and look to Him thus because thus our dependence on Him, in the fullest and most absolute sense, is expressed, as well as the desire of the renewed heart. I only exist by thy work: make me then walk as disposed in heart and guided by thee. He who made can give understanding. But there was a common bond in thus looking to God — the same disposition of heart which delighted in His being owned and honoured, and was kind to those who did, in the midst of an evil world. They were companions, as Malachi speaks: “They that feared the Lord spake often one to another;” and as we see so beautifully in the lovely picture of the hidden ones in the beginning of Laike. There is another trait of this divine work in the soul. God being really known in the soul, it rises up to the justification of Him in His ways, however painful. Thus the heart knows in a double way that His judgments are right. They are His, and we know what He is. He cannot but do rightly, and more, rightly towards us. He is faithful to us in goodness; but then, secondly, we see the Tightness of it morally. God ought not to allow evil — above all, not in His people. For their good He could not. Right and wrong are known and judged, and it is God’s care over His people which makes Him follow them in their ways.

But the feeling that the chastening comes from God, though it gives submission, gives the desire of His favour, when the submission is complete. Still one desires relief; but a subdued heart, while naturally desiring relief, yet seeks divine favour in it, and comfort from God, not in self-will. “Let, I pray thee, thy merciful kindness be for my comfort.” “God who comforteth,” says the apostle, “them that arc cast down;-’ and this depends on God’s faithful word. On that goodness he counts and looks for it, and this is right. Mere looking for relief is self-will, and may be the means, if we had it, of more sorrow; but a subdued and broken will under chastisement is all right in desiring mercy. It knows this character in God and desires that it may be exercised, if possible; and it can plead its integrity in this case, for the desire is right when submission is complete, so that goodness is felt to be in God. So here, “For thy law is my delight;” and judgment is the portion of the proud. There is the sense that the proud will is the subject of judgment. In the time of grace the Christian desires that will may be changed. Yet he knows faith is nut of all. Here the desire that they should be ashamed is according to the righteous character of God. The faithful one keeps himself apart and meditates in God’s revealed will. But there is the desire, not only <>f the favour of God, but that those who fear God should turn to the afilicted one. There is something special in these. It is not that he seeks them. though this be right. There is energy of affiance in God, and i. i seeks Him only, nor leans on another, but delights in their association with him. It is not that he was not a companion of those that feared God’s name, but here he seeks his comforts from God; and as Job’s acquaintance came to him again when the testimony of God was with him, so it is here. Only whatever the comforts of God, his desire is to be maintained in integrity. There is no thought of blessing out of the way of God’s word. So shall the servant of God not be ashamed. (Ver. 73 — 80.)

Ver. 81 — 88 goes further. The pressure of the power of evil is greater and the cry more earnest, but the word is fully trusted. This blessed revelation of God Himself, of His will and favour, that in which He cannot lie, maintains the heart through all. How precious is it — the fact of having a revelation of Himself as sure as Himself! With this two grounds of appeal — the extremity of distress. He is dried up like a bottle in the smoke; but he dare not forget God’s statutes. But a poor, short-lived creature, it was time for God to lay to His hand, if he was to taste of mercy. And the sorrow he was suffering was both the pride of man and was not according to the word which God made good and owned. Yet that word was, all of it, faithful and the persecution wrongful. It had gone very far. He was almost consumed in the land, the very place of promise and God’s power; but he forsook not God’s precepts. Mercy, too, is looked for as life-giving to himself. It is not only comfort from without, but the restoration of the soul itself, and so is it kept firmly, and with good courage, and confidence, the testimony of God’s mouth. Thus sorrow itself and great pressure, where there is integrity, become a plea with God.

Another aspect of the word is now before the soul — before God in heaven itself. There it is settled for ever. There where lie is, it remains in its own character of God’s settled and expressed purpose. But God has acted out of heaven, though His purpose be settled in it. His faithfulness, His abiding by what He is and has said, continues through the changing generations of men. Hence when we have His word, we can reckon upon it as sure as what is in heaven, and changes not as God Himself. He established the earth and it abides. All continues as God orders it; for — and it is another important truth — all that does exist is the servant of God. If even He lias given them fixed laws, why do they abide in them I Because they depend on Him. They are His servants. All are His servants; but then the soul has its strength in this word. Here is a moral, willing obedience in a renewed heart, and when circumstances were all adverse, it were hard to hold good linless the moral side of the law had its power. God seemed out of the circumstances, but the inward delight in the law of I rod kept it fast. We have, J think, something more, though this be interesting as a testimony to a renewed bead and true to us. We glory in tribulation, knowing its working in us, having the love of God shed abroad in our hearts, as it is witnessed in the gift of the Son, by the Holy Ghost given to us. “All things work together for good to them that love Him.” How truly Christ held to God’s will, ill the highest sense.

20G PRACTICAL REFLECTIONS OX

against all adverse circumstances — even to wrath. This power of the word in sustaining the heart, in sorrow, in its inward quickening and restoring power in the new man, gives purpose of heart in the consciousness of its divine preciousness. And this leads up to God in the consciousness that we are His. I do not say it creates the thought, hut it leads the heart to the consciousness of it; and hence to look to Him who is faithful to save and deliver, and that, as ever here, in the consciousness of integrity. “I have sought thy precepts;” and this must he so. Want of it enfeebles all confidence, though God may have mercy. One sees how constantly the soul is seen in the presence of oppressing enemies; for the remnant will be so in the last days. In one sense we always arc, but it applies often in evil days. “The wicked have waited for me to destroy me.” But the soul waits in peace, occupied with God’s testimonies. And this does give peace, and enables the soul to leave all to God. Another pressure of the soul is universal failure. Not that there is no integrity; but the heart would be disposed to say so under the pressure of it. But there is no fulfilling, completing — such is the force of the word — the will of God even in those who undertake to walk in it. But if the heart turn to the word. it has quite another effect. This very failure, though never justified, leads to see how perfect, how complete, and wide God’s commandment is — how it reaches to everything in which man can be engaged — everything in the relation of the creature to God — all moral relations. (Ver. 89 — 96.)

Ver. 97 — 10+ is the affection and value lie has for the law, its known experienced value. He loves God’s law in itself. It is of God to him, the revelation of

His will. It is his meditation all the day. It is nol for the fruit he got from it, nor the wisdom it gave him towards others; he loved it for itself. This characterizes the new man. But its effect when loved for its own sake was to make him wiser than his enemies, however subtle and cunning they may be; there is a path which the vulture’s eye has not known — “simple concerning evil, and wise unto that which is good,” which outreaches and baffles the adversaries of God and of the godly man. They can form no estimate of the principles of those who fear God. But this supposes constancy and consistency in them. “They are ever with me.”’ It is divine wisdom, and immediately so that it gives a discernment (because it acts on the soul itself and forms it, and is perfect in every respect) which no human teaching however godly can. This may lie very useful as drawn from and leading to the word; but even in the case of the highest gift nothing gained by it is in the faith of the soul with God, until it is learned there; it may be pointed out, interest the heart and mind; but to possess it, it must be learned with God. “They shall be all taught of God.” Nothing teaches like the word of God, sought out and searched in hoiy subjection, and received as a new-born babe. We have thus understanding — divine wisdom — as to our mind and path; so it gives more wisdom than human experience, when God’s precepts are kept. It becomes a positive motive; it is preferred to every evil way: we leave them all for that

u one which is God’s way, because the heart has learned to delight in that. We see, too, how directly the soul connects itself with God in grace here, and has the consciousness that it is of God, gives the word authority. “I have not departed from thy judgments, for thou hast taught me.” This has great weight in the soul, when the power of God’s word has been realized. What has been taught of man, may be left for man; but what has been taught of God, will never be left for God; and for whom else shall we leave itl It has the bond of faith and authority for the soul. It comes from and leads to Him. The soul returns to the thought of the sweetness of the word to the taste. These divine communications are the delight of the soul. It is not merely duty, though that is owned, but they are sweeter than honey to the mouth.. Through God’s precepts the heart itself is formed; learns to discern good and evil. It is not merely obedience to a law, but moral discernment grown up in the heart and will. By reason of use, the heart being attached to God’s word, the senses are exercised to discern good and evil, and every false way is hated.

It is remarkable to how many things the word applies. In the last section the heart and affections were engaged in it for its own sake, leading to wisdom. Now it is a guide to our path through the world in which we walk, a very different service. It “is a lamp to my feet and a lantern to my path.” This it is. It is the means of a right walk, not merely because it sets the heart right, but as casting light on this world; yet not merely light on this world, such ns it is, bul on our path through it. So Chrisl does not merely detect by practical righteousness, but he thai follows Him has the light <>t’ life. It shows the path of the law, to us of divine life, through the world. But withal it never loses the character of obedience. Here, of course, in Jewish form: “I have sworn and will perform it: 1 will keep thy righteous judgments.” Yet here, I think, with a decided moral estimate of their character in contrast with man and the world. It is not testimonies here, that is for oneself; righteous judgments are the contrast of God’s ways and man’s ways. He then turns to his trials through which this path must pass. Affliction is here seen, not as coming from the hand of God, but as affliction. The former ho had to learn, and did learn, his will being bound (see ver. G7, 71, 75). So it was the wasting of human strength (ver. 81 — 83). Here it is viewed as affliction on the path which was lighted up for him by the word; and he looks for strength and revival through the word from God in his soul in that path. But the desire of the heart is not here deliverance, sweet as it may be, but that, in turning to God in this path of righteousness, the free-will offerings of his mouth may lie accepted. He can bring, as kept there, and Cod’s thoughts in him, free praises to God, that was not interrupted though affliction. He was brought low — had been astray, but walking now in rectitude of heart, desired that these outgoings of his heart, fruit of the word’s power, might lie accepted. This is all right. If is not (lie joy of present salvation. There is all through the consciousness of having been aBtray; only the heart is srt right. The word has power over his ways; he feels it as a light in these he has entered on; and, though in a certain sense under the fruit of his old ways, his heart set right, can go forth in praise; can it he accepted 1 Such is his desire, and surely it would be. But the lowliness of the desire is right, as the desire itself is the fruit of grace. It is not the simple-hearted praise of one in known relationship when it flows forth unhesitatingly as the natural and necessary fruit of blessing. As he praises, so he looks to be taught in God’s ways, in contrast with evil.’ Purpose of heart then characterizes his path. His state of affliction and even danger was great, his soul was continually in his hand, but this did not alter his purpose, he does not forget God’s law. He was not so absorbedly in the danger as to put this out of his mind. This is a blessed witness of the power of the link with God which grace gives, and how what is known of God, where faith is in exercise, is paramount to the strongest effects of chcumstances and the power which Satan can exercise! What God gives to the soul is kept in remembrance in spite of it. Craft and subtle wiles were in his path; and to an upright mind this is trying and painful, but his feet were stedfast in the way. They were set in that way to dishearten in it, but the word had its own power within; and the full secret of this was, he had taken God’s testimonies as his portion for ever. It was not present delight which may influence the mind and be lost as in a moment; it was a divinely-given estimate of the good and divine truth that was in them. Hence, when really held by grace, it abides, and is not affected by circumstances. The terrors of the enemy and his

Till: PSALMS. — PSALM CX!X. 301

wiles make the soul cling more closely to what is of God and truth from Him. They have been and are themselves the rejoicing of the heart; only we say more — “nothing shall separate from the love of God which is in Christ Jesus our Lord.” Hence obedience was the purpose of the heart, in its continual practice or as a perpetual bond. So indeed with us. Still we say rather, “Having loved His own which were in the world, He loved them unto the end.” Yet even that leads to equally perpetual obedience as our very element and state as men. (Ver. 105 — 112.)

This section is simple in its character. The soul states its own condition, but then looks out to see ( Kid’s intervention according to the word, hoping in that, but withal apprehends God’s judgment on the disobedient. “I hate vain thoughts, but thy law do I love” — thoughts, I suppose, of man’s understanding and reasoning, but God’s word he loved. The soul thus turned to God from man’s reasonings, God, and <>’od only, is his hiding-place and shield; he hopes in His word. So in turning to men he refuses evil-doers, bis mind is made up, he looks to be upholden to the end, and not disappointed in this hope founded on the word. But this desire is more precise; that is, he Looks to the Lord to hold him up in the way, and he will be sale. He needs not only to be guarded, but kept morally upright — God’s strength and grace to sustain him: otherwise the enemy would have the advantage over him; but thus kept he would constantly heed God’s commandments. But he sees God’s judgments on those that went away from them. That by which they sought to beguile men turned out to be emptiness and vanity. Deceit is, as regards men, falsehood — what was vain and false in itself. God rejected them and treated them as nought — as dross. This encouraged the heart in God’s testimonies, whose way the heart had kept, in spite of the wicked who puffed at them. But there was fear, and just fear, in the prospect of these judgments. We indeed shall be above them, taken out of the hour of temptation which shall come on all the earth, but encouraged by the word and even by the judgment in looking up to Him from whom it came. And such is ever the case in this psalm. Nothing can be more natural nor more true than this righteous fear. The expression of the apostle (how perfect is Scripture ever!) in view of deeper judgments, if less outwardly terrible, shows that while he would not directly be in it at all, he was not unconscious of it. “Knowing therefore the terror of the Lord, we persuade men.” It only awoke love (for he would not come into judgment), but he knew its solemnity and terror. It acted in sanctifj’ing power, manifesting him as a present thing to God, but where one passed through it, though not reached by it, fear was right. So “Noah, being warned of God, moved with fear, prepared an ark for the saving of his house.” (Ver. 113 — 120.)

There arc three points in this section. He is fully in the presence of the power of evil, his regard is to Jehovah Himself; the energy of evil in its moral character only attaches him increasedly to God’s word and testimonies. This is the effect of neari God, because His presence keeps the heart free and confident, and maintains the sense of vain what is in the word. There is, T think, progress here.

In ver. 82, it is, “when wilt thou comfort me.” This is here, though Jehovah’s mercy is earnestly

Bought. He appeals on the ground of righteousness to ( rod’s protection, but, with this, if waiting in anxious for deliverance, yet for the word of God’s righteousness, mure. I think, than faithfulness to promised deliverance, as ver. 124 shows. When delivered, his heart would he set free in obedience. But he looked for more than deliverance, or measuring this by the evil be was under. His heart had got to God, and lie looked to he dealt with according to His mercy. This is progress too, and, I think, shows consciousness of integrity on which God has set His seal in the heart. When under the sorrows of God’s chastening hand, we look for mercy, for deliverance: grace and caring for His favour leads us to it. But it is left to Him, as wholly undeserved; the pressure of the power of evil is felt as deserved, and deliverance from it is mercy enough: hut when this has wrought its effect, when tlu- heart has hcen purified to think more of God, and His holiness and will, and less of the sorrow and evil from without, so that it Bprings up from under it, so to speak — when the heart is morally restored (and God’s place in it in contrast with the sorrow is just the tesl of it), it measures what it seeks for by God, into whose knowledge’, revealed within, it has, so to speak, got back. Hence, in what follows, we see the fruit of this reconciliation with, or restoration to, God. The soul ha< got into the place of uprightness, and it saj i, “I am thy servant.” In such a shape we have not had this yet. Holy desires, confidence, true confession we have had — the general expression, “Thou hast dealt well with thy servant.” But this is another thing. He presents himself to God directly as being in this relationship and place; “I am thy servant.” It is perfect submission but one who holds the place, God owning him in it, and he knowing that He does. This is saying a great deal. What a ground to ask from God, understanding that we may serve Him! For what a thing it is to serve God rightly such as we are! No doubt it is a great encouragement being able to say “I am thy servant:” so the parable of the talents, where confidence in Him, who had enabled them to serve, was the spring of service. But there all was happy and right. Here the soul was only getting back to say “I am thy servant” after long chastening for wanderings. Verse 126 shows the same growing confidence and taking the blessed title of one free with God. God’s law is precious to Himself; not a tittle can pass from it till all be fulfilled. And when the believer can look out of himself, it is a plea with God. It is time for Thee: “they have made void thy law.” What a principle it is that God’s authority must be maintained, so that the extreme of evil gives the assurance of deliverance. But it makes God’s law exceeding precious. The love to the law (and here this is the expression of God’s will) grows with the growth of the power of evil. We feel more how precious it is, how sure it is, how it comes from God; and what makes His intervention precious as against the power of evil, makes His word precious against the development of evil itself. There is a double feeling as to this. The commandments of God arc loved above all that could be precious to man. There is decision of moral judgment. All God’s precepts are taken as absolutely and the whole of what is right, and every way of vain falsehood is hated. The decision of good and evil is absolutely by the word. (Ver. 121 — 128.)

The sold has now got into a place where it not only obeys, and tastes the goodness of the law, but estimates its value in itself. There is intelligence. “Thy testimonies are wonderful: therefore dues my soul keep them.” God’s woids getting into the heart give Light: even to the simple they give understanding. Thus they become to the heart the subject of earnest; the soul is engaged with the excellency of them. It was a thirst produced by them; noi a filling of the heart, though a desire formed by them. There may be intelligence, obedience as regards the path we walk in on the way. and hunger and thirst alter righteousness, a moral forming and filling the desire, but the satisfying it will be only when the promises are fulfilled and God takes His place, of whose mind His testimonies speak. So with us, though in a higher way.; for it is Christ, and a heavenly cry Himself. Hence the cry is for this mercy ordering his steps, delivering from oppression; and s he is in the midst of evil — only looks for God’s face to shine upon him, and to be taught. He has deep grief, because the law is not kept; but this seems tu flow more here from the sense of the excellency of the law, than from love to the persons who failed. (Ver. 129 — 136.)

But the righteousness of God’s law, and the key it gives to God’s ways, leads to the recognition of what Jehovah is who gave it. “Righteous art thou, 0 Lord, and upright are thy judgments.” That is the way Jehovah deals with a case, or the moral decision which He utters as to it. His testimonies He had commanded according to righteousness and faithfulness. This characterized them. The contempt of Jehovah’s words had roused his zeal so as to consume him; he became as an earnest adversary, in collision with evil yet in power, as Christ in the temple. But whatever the evil around, there is in one rest and comfort for the heart when the word of God is known and loved. “Thy word is very pure,” try it ever so, it is only more proved to be purity itself; the heart loves it as its resting place and joy. And it gives greatness and courage to the heart. One may be small and despised, yet one has the courage to keep God’s precepts in spite of the power of the world or its scorn, for they are God’s words — what God is as judging evil and good; He is everlasting. His righteousness is everlasting, and His law truth. It is not here, surely, the truth that came along with grace by Jesus Christ; but in the presence of all else on the earth, which is a lie, that is truth, true religion, God’s mind about everything, in contrast with man’s thoughts and all he sets up to be; and God will make His judgment therein revealed, good for ever. (Comp. Isaiah xlii. 3.) It is not the absolute revelation of God as He is; that is in Christ, lint it is the revelation of God’s judgment as tn man as to good and evil, and that will be made good for ever. Executed judgment will be verified. Those that have Binned against the law will be judged by the law; just as those that heard Christ’s word will be judged by it. The tribulation of the power of evil will take hold of the remnant, but there will be the comfort of the commandments being their delight in the inner man. So we in all sorrow, in the evil day in a vet higher way. And now he arrives at the point we have touched upon. “The righteousness of Jehovah’s testimonies is everlasting.” They come from God, His will and judgment concerning man; and that He will make good for ever. What he has to look for is understanding; then he will live, guided in the path where life is found, found even when the wicked are cut off: yea, never so found here below as then. This is true of government as to us, yea, even of Christ (“as I have kept my Father’s commandments and abide in His love”). As to life, it was in Him, and in our ease we have it by Him: so all that live; but it was only brought to light by the gospel. “What was presented to them as the governmental way of life, and will be so literally at the end, is the governmental way of blessing for us here below. (Yer. 137 — 11 1.)

Here the soul expresses, and expresses to God, the Bense of its depeiidenee. This is an important point. We are dependent, know ourselves to be dependent, ami remain quiescently bo. This shows want of interest in that for which we are dependent, and want of reckoning on God’s faithful love. If we did, we should cry.” If thou knewest and

who it is thou wouldest have asked, and he

would have given.” Here he cries with his whole heart, and declares his purpose of obedience to Jehovah’s enactments. Then he looks for deliverance that, having, he may keep them, no hindrance and his heart so disposed. There was diligence in the cry, too, for the word, which led his heart, was trusted, but it was not only for the cry to be delivered he was diligent, but to meditate in Jehovah’s word itself. Deliverance, no doubt, was sought, but the word itself is loved. All this goes together necessarily in the soul. Deliverance is to be with God, freed from transgressors of His law, from rebellious oppressors. The meditation of the law is to be with God, and the word which makes us hope is the testimonies we delight in. Still he looked, as we shall in true-heartedness, in distress (so did Christ Himself), to be heard, and according to the kindness of Jehovah, but with the desire that the work of power might be wrought in him, to be quickened, receive life according to the mind of God, that is,’ which had its nature and desires according to God’s judgment. He does not speak as dead, but of moral quickening. We know it must be a new life. The sense of the present power of evil was upon his soul. Jehovah only was his refuge he must draw near to. This is beautiful, the true only resource which gives a perfect principle. “I waited patiently for the Lord” — perfect submission to His will; no deliverance sought until it was so, till His will brought it; but faith knew Jehovah was near and the path plain. All His commandments were the one true path of security and of

God. Jehovah’s testimonies were founded for ever. They could not change; they will lie made good. Only God must come in, and that was his cry and demand here. These verses arc a cry for deliverance, but it musi be, if true and of God, according to His word and making good for ever its truth, in its moral testimonies, and as the foundation of hope. (Ver. 145 — 152.)

The soul of him who opens out his heart to God is much more in presence of the persecutors and enemies, God’s deliverance and of the need of help, than in the beginning. There what the law was for the, heart was more in view. So it ever is. With ‘hrist the word of blessing begins; at the end he is in presence of the enemies and looks for deliverance. So Paul: he begins with carrying out of the blessing; at the close he has to do with persecution and desertion too. So ever, when good is persevered in, because the testimony of God in every shape and faithfulness draw out opposition, and the place of the word in the world, not in the heart, is more distinctly felt. Still there is no uncertainty of heart. Salvation is needed, i.r., present deliverance, but it is far from the wicked. But where righteousness of heart and May is, the affliction is a ground of pleading with God. But, with deliverance, quickening also is sought. the practical power of life according to the word and revealed judgments of God. Righteousness is sought in liberty and power when righteousness is loved in tic heart. External security in the word is sou-lit. but internal power too. In the thought of Jehovah’s - quickening is sought according to

God’s judgments. The felt goodness of God leads always to the desire of His will. When the purity and blessedness of His word is thought of with delight, His lovingkindness is thought of as that in which He should quicken us. His word is so precious, we look to grace to form us freely into it. Truth and perpetuity characterize the word. I question whether “from the beginning” is the sense, and if not rather the sense the whole contents, but cannot now say. (Ver. 153 — 160.)

The soul goes something further in this portion. The heart stands in awe of God’s word — a godly feeling. It comes with God’s authority; yet he rejoices in it as one that has found great spoil. This, i.e., the connection of these two, characterizes the true, full apprehension of the word. It is God’s — a most solemn thing; the soul trembles, as it is said, “at thy word.” It comes with divine and absolute authority; but as it is God’s word, and we have a new nature, and are taught of God, we delight in an unspeakable way in that which is of and reveals Him. Nor is there any difference as to good and evil, the law ’ being taken as the truth or true measure of what is right. He hates and loves — hates lying and loves the law; not merely what is right, but God’s authoritative expression of it. And all this begets praise, because the heart rises up to the source of these things. It is not merely that we have what is good; we have it from God. He praises Him in the relationship he was in with Him. These are Jehovah’s ways with His people. But the expressed will of God has

THE PSALMS. — PSALM CXIX. oil

another power when really received: the heart is in peace. It is a known perfect communication from God

with Which the heart is satisfied, and, if it trusts in God, circumstances cannot stumble the heart then, because it has and enjoys the mind of God which no circumstances can affect. There is no stumbling. 1

have what is perfect from God, know it to be so, and enjoy it in a new nature. That is ail’eeted by nothing without.

Another element of a godly walk besides obedience is found here. “All my ways are before thee,” but this leads naturally to obedience: but the heart and conscience are all before God. It is a most important principle. So Paid, “We are made manifest to God;” only this goes further. He looked at complete, final judgment of men, and fur that knew the righteousness of God. And it was not merely his ways before God as to his earthly government. He himself was manifested, as men would be manifested, before the judgment-seat of Christ, who judges as Son of man — perfect, every secret emotion, the heart itself brought out. (Ver. 1G1 — 168.)

When men have gone astray, cries and supplications go first, praises and testimony after. Still

the cry and supplication is a godly one, though it arise from need. He seeks understanding, intelligence, not exactly of the word, but according to it. It is that wisdom in discernment which those taught in God’s word have. They see clear in what is before them. No doubt it is God’s mind and will they discern: but they discern in circumstances. They walk not as fools, but as wise. The word has formed their judgment. Then the soul looks to be heard and delivered. Still its delight is in God’s revealed will. It will praise when really taught them of God — for thankfulness comes first — for it is our own portion first of all; and from God; then we have liberty to speak of it to others. This is an important principle also: no testimony, no preaching, no teaching, even if the matter of it be all right, is right teaching, when the soul is not filled for itself first from God, We must drink for ourselves that rivers may flow. Indeed all. else dries up the soul. “That thy profiting may appear,” says the apostle. It is only fresh, good, and powerful, when it is the soul’s own portion first with God. The help of God’s hand, the longing for His salvation, is not merely that we may be delivered. That may be sought, if only it be sought, in some bye way, not God’s way. But when the heart is in God’s precepts, only God’s salvation is sought. So Christ: “I waited patiently for the Lord.” There was submission to God’s will. God could not come in till His will was done, so that His glory should be made good in coming in — till His counsels were fulfilled and perfect judgment wrought by His coming in. And this the soul had learnt to desire, though often out of sorrow. There was Christ’s perfectness in this respect — there our path in submissive uprightness. Then the soul praises God, God Himself in it, and God’s own judgments help us. This is a principle of great perfectness and great blessing. Yet here, though brought to this, yea because brought to this, the people then — some when occasion arises — acknowledge that they Bad gone astray (for that is their and is the condition of the whole* Psalm, the

law being now written, in desire at least, in their hearts), and gone astray like a sheep wholly lost. The humbled and repentant remnant (and, I repeat, we, when we have wandered from God), look for God’s: them, for they were upright in heart, mindful <>f His commandments. This gives the key to the whole Psalm — Israel gone astray, the desire and love of God’s law in their hearts, but their eircumstanccs and condition not yet set right by Jehovah’s deliverance, but their hearts set right that He may come in His word, and His deliverance being their desire, and His word the ground of their hope. In the restoring of any soul we have an analogous process, specially when under chastisement. It docs not seek comfort without restoration, where uprightness of heart is. Only if we know the Lord, we stand in Him as our righteousness. This they could not speak of as established or their hearts in it. They were only looking for it when delivered. It had been prophesied of: Jehovah would be their righteousness. Gracious and true as this is, our place is infinitely higher. (Ver. 1G9 — 17G.)

I have thus closed this running notice of Psalm cxix., of which 1 l’eel the poverty. But I feel every day more, that, true and applicable as this may all be to I he government of our hearts, we arc far away from Christian ground here. Nothing makes it more le than the Psalms. Neither the Father, nor divine righteousness, is known in them, nor that whole class of feelings, blessed and holy as those feelings are, which flow from them. May Ave remember Ave are Christians!