Onward and upward.
There are different stages in the life of godliness. Hence experiences vary. Some are but babes, others are strong men. Some have only started in the race, others are nearing the goal. Some have only put on their armour, while others have borne themselves bravely in many a fight and are waiting the crown. Some have only entered by the wicket-gate, while others have gone through most of their pilgrimage; they have climbed the Hill Difficulty, have passed safely through the Valley of Humiliation and Vanity Fair; have stood on the Delectable Mountains, and are now resting in the pleasant Land of Beulah, till called home to the heavenly city. The psalmist here speaks like a man of matured wisdom and piety. His voice is not that of one beginning the spiritual life, but rather of one who, like "Paul the aged," has seen many days, and has gathered large stores of experience. We find here—
I. HOLY ASPIRATION. The psalmist was a man of prayer. His yearnings were ever towards God. There was much to weigh him down; but against all obstacles he pressed upward and onward. "Nearer my God, nearer to thee," was his cry.
II. APPROPRIATING FAITH. There is not only faith in God as God, but the higher and nobler faith of appropriation. "My God." This implied knowledge and personal trust. But while the confession is boldly made, it is accompanied by true lowliness of heart. The sense of weakness; the danger of yielding to false shame; the possibility of being overborne, as others had been, by the might and craftiness of the toe,—constrain the soul to cling the more closely to God.
III. LOVING SELF-SURRENDER. Here is the spirit of the learner (Psalms 25:4), humble and trustful, willing to be led and to be taught of God. It is what we find in Paul, who cried, "Lord, what wilt thou have me to do?" and then, in obedience to the heavenly vision, was content to sit at the feet of the humble Ananias of Damascus. We must feel ourselves simply and unreservedly in the hands of God, if we are to learn aright. If we trust to our own wisdom, we shall go astray, if we take counsel of men, we are in danger of being led into by-paths and devious ways; but if we commit ourselves to God, he will guide us into all the truth, and lead us in the way everlasting.
IV. LOYAL SERVICE. "Waiting" does not imply inaction. It is not resting in ease, or folding the hands in idleness, or holding back from effort, as if we could do nothing. Rather it implies faith and work (Psalms 123:2). We see also that there is no limit or stop to the service. It is not for an, hour, but "all the day," So it was with our blessed Lord (John 11:9); so it should be with us.
V. QUICKENING MEMORIES. The mercies of the past are pledges of mercies in the future (Psalms 25:6). "Of old" reaches far back. Imagination looks to the beginnings when God first showed mercy to sinful man; while memory recalls the special tokens and proofs of Divine kindness to ourselves. God's mercies always flow in the channel of his righteousness.
VI. INSPIRING HOPES. Memory has its pains as well as its pleasures. As the psalmist looks back, the "sins of his youth" come up before him. But God is merciful. Other sins also rise in dread array; not only errors, but "transgressions," wherein he had wilfully offended. Again the only refuge is in God. The worse our case, the greater our need of mercy. God's Name inspires hope, and assures us not only of forgiveness, but of grace to sanctify and sustain our souls till the conflict closes in victory, and our prayers end in praise.—W.F.