This beautiful psalm, the third of a series (25, 26, 27), gives the blessed ground of the soul's entire confidence in God. Primarily we find in these three psalms the remnant, whose experiences and exercises cast them upon God to find, in a way hitherto unknown, the fulness and sufficiency of divine grace. The psalm itself divides clearly into three parts. In vers. 1-6 we find the confidence of the saint in God, whatever the circumstances. In vers. 7-12 we see the soul in distress, crying out for mercy; and lastly, in vers. 13,14, renewed confidence in God in spite of oppressors and false witnesses. The Lord Himself is the confidence and joy of His people; the soul's longing is after Jehovah.

The psalm beautifully begins with an expression of entire confidence, "The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid?" Light, salvation, and life are found in God Himself. It was He who commanded the light to shine out of darkness. His character as "light" does not repel the believer, but rather enhances the consciousness of security. The shining of the light brought order out of darkness and chaos at the beginning; salvation surely out of a scene of ruin. Life was thus begun, imparted by God Himself, giving it His own character.

With Jehovah as light, salvation and life, of whom shall the soul be afraid? Enemies may increase, foes may multiply, an army may encamp, determined to wipe out all resistance, war may be waged, but the soul is calm in the midst of hatred, conscious that God is for His people. This confidence will be blessedly manifested by the godly remnant, when under Gentile oppression in the tribulation period. He will then prove Himself strong on behalf of those who fear Him, and overthrow every opposing enemy. Confidence in God brings perfect repose, and the heart desires a deeper, fuller .knowledge of Himself. "One thing," says the psalmist, "have I desired of the Lord." What singleness of eye is here! Paul, in a later day, wrote to the Philippians, "One thing I do, forgetting those things which are behind and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." Scripture says, "A double-minded man is unstable in all his ways." How necessary then that the child of God have one purpose, one desire!

The psalmist, however, not only desired, but he adds, "that will I seek after." We may have right and commendable desires, but lack that spiritual energy which marked the psalmist and, in a later day, the beloved apostle who could say, "I press toward the mark."

One precious feature in the Psalms is the frequency of longing expressed after God. To the godly, there was no place to compare with the Sanctuary, and deep longing is expressed frequently for Jehovah's dwelling-place. The soul desires to know God as He has been pleased to reveal Himself. The tabernacle (and afterward the temple) was the place of God's manifested presence. The Ark of the covenant was there, and concerning it Jehovah said to His servant Moses, "There will I commune with thee," and "There will I meet with thee." So the psalmist desires to dwell in the house of the Lord "to behold the beauty of the Lord and enquire in His temple." Only one whose heart is at rest in the presence of God could entertain such a desire! If conscience is not at rest, such glory would act as in Isaiah 6, where the presence of a thrice-holy God caused the prophet to cry, "Woe is me for I am undone," until the live coal from the altar of sacrifice had touched his lips. Sin must be put away, the soul cleansed, conscience purged, ere one can bask in the sunlight of God's presence.

This deep longing on the part of an Old Testament saint, let us remember, was in a dispensation of partial revelation; as yet God had not been fully revealed; it was only twilight and not the full blaze of complete revelation! And yet there was the deep spiritual longing for greater nearness to the blessed God. How this should admonish us as we realize how complete is the revelation now possessed, and how near is the place given to the believer in this dispensation, so that we are bidden to "come boldly unto the throne of grace" through the rent veil.

"To enquire in His temple," says the psalmist. Nearness to God is the place of divine communications, and here the heart would abide. Of necessity the soul who thirsts for God will seek, in the revelation He has given, under the guidance of the "divine anointing," those "deep things of God" given to the feeblest of His people for their enjoyment. "All things are yours," says Paul in writing to the Corinthian saints. How small a portion of our heavenly inheritance have we yet enjoyed!

In ver. 5 the writer dwells upon the security which the presence of God ensures. The primary application is unquestionably to human enemies. These he does not fear, his heart is inditing good matter and sings praises to Jehovah. It is equally true for us that as we know the blessedness of the Sanctuary, we are delivered from spiritual enemies, and everything in the world assumes its proper proportion; worldly entanglements are shunned, and the soul walks in the light and in truth.

The next section, vers. 7-12, is a sudden transition where the cry of distress is heard instead of exultant praise. This is characteristic of the Psalms, and is easily understood when we remember the difference of dispensation. There is, however, a note of-confidence still. How could the God who had encouraged him to seek His face fail him in the time of testing? Impossible! Every earthly prop may give way, father and mother forsake, but God? Never! He would never put to shame those who trust Him. The greater the soul's extremity the more would His tender mercy and loving-kindness be manifested. He still cares for His own,' blessed be His grace!

The spirit calmed, while still in the midst of enemies, the psalmist continues, "Teach me Thy way, O Lord, and lead me in a plain path because of mine "enemies." If sensible of our weakness and need, we shall be afraid of a path of our own choosing, and desire like him to know Jehovah's way. In the path of His will, we can ever count upon His grace and power.

The last section, vers. 13,14, forms a beautiful conclusion. Here we find renewed confidence in God in spite of enemies and oppressors. Doubtless these verses speak of the condition of the faithful remnant, their ground of hope, amidst the distresses through which they will pass. "I had fainted unless I had believed, to see the goodness of the Lord in the land of the living." Turning to Jehovah and counting upon His goodness the soul's confidence is strengthened. "Wait on the Lord; be of good courage, and He shall strengthen thine heart. Wait, I say, on the Lord." Here is the resource of faith, whatever the difficulties and trials of the way. Every circumstance is an occasion for waiting upon God, and proving the truth of the words, "My grace is sufficient for thee." And as we wait, our courage may well be increased and confidence of heart is strengthened. The happy conclusion of the whole matter is in the final words, "Wait, I say, on the Lord."

"Ah, whither could we flee for aid,
When tempted, desolate, dismayed,
Or how the hosts of hell defeat,
Had suffering saints no mercy-seat?"

J. W. H. Nichols