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We suppose no one can have gone through this psalm but must have come more and more to the conviction that the writer of it was a true saint of God. The signs and tokens of true holiness of character could scarcely be more manifest than they are in this psalm. But now that he comes to the close, instead of there being any note of exultation or glorying because of his attainments in holiness, there is the profoundest humility. We might have expected a tone of triumph and elation, but it is quite the reverse that we find. There is impassioned fervor in prayer, but no glorying; there is the same constant longing for deeper understanding of God's Word, which we have met with all through; but no self-congratulation that he has gained it; there is the same confession of his need and prayer for deliverance, for help, for life; and there is a lowlier confession still; for in the last verse of the psalm he speaks not merely as an afflicted soul, but as one who has gone astray like a lost sheep, and who therefore craves that God should seek after him. And the different sentences of this prayer are all in keeping with this humility of heart which characterizes this great saint of God. He speaks of his prayer as his "cry," as his "supplication" - that which a beggar would present to one who could befriend him. He disclaims the possession of understanding of God's Word, but prays that it may be given him. He takes the position of one who has no right to come before God, and asks that he may "come near," He makes no plea of merit or goodness of his own, but his hope is ever "according to thy Word." He deems himself powerless to praise God until taught of God. It is all of a piece, all the utterance of a profoundly humble soul. Now, concerning this humility, note -

I. WHENCE IT SPRINGS.

1. From the effect on the mind of his afflictions. If we would have the grace of humility, we must be content to be humbled; and so precious is this grace in God's sight, that he sends affliction for this very end.

2. From his advance in the knowledge of God. No human soul can thus perseveringly seek God without coming into very close contact and converse with him; but the result of that is ever the prostration of the soul in adoring humility (cf. Isaiah 6.; Luke 5:8; Revelation 1.). The vision of God's infinite holiness and glory bows down the soul of the beholder. But such vision had often been before the mind of the psalmist - seems to have been especially so here, when drawing to the close of this psalm.

3. From the longing after God's salvation. Earnest desire is ever lowly.

II. HOW BEAUTIFUL IT IS!

1. Because it is just and becoming to man in relation to God. It is what it should be. The opposite of it is revolting to the mind.

2. Because we are made instinctively to admire it.

III. AND HOW DESIRABLE!

1. It has ever been a distinguishing mark of God's saints.

2. It is well pleasing to God. He delights in it; will dwell with him in whom it is.

3. It is such sure safeguard for all other virtues of holy character. - S.C.

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KJV: TAU. Let my cry come near before thee, O LORD: give me understanding according to thy word.

WEB: Let my cry come before you, Yahweh. Give me understanding according to your word.