This psalm is not more remarkable in its structure than in its moral beauty - the expression of the law written on Israel's heart, after God's intervention to restore them to the land, yet before their complete deliverance. Each section consists of eight verses marked successively by each letter of the Hebrew alphabet in due order, all dwelling on the virtues of divine revelation as made known to the chosen people: law, testimonies, ways, precepts, statutes, commandments, and word generally.

Aleph. All here is introductory and general: the return after wandering and sorrowful experience; Jehovah's law or doctrine written within under the new covenant.

Beth. Here is the washing of water by the word, God purifying the heart by faith, in moral death to natural energy just where it might be strongest.

Gimel. Jehovah's goodness is asked according to and in His word, the delight and guide of the Israel of God, whosoever might despise.

Daleth. The heart prefers abasement from and with God to ease without Him, but looks for enlargement to do His will with alacrity.

He. The need of Jehovah's teaching, in order to obey and be kept, is here spread before Him.

Vau. The taste of the grace of Jehovah, of His salvation as here expressed, is next craved for courage and fidelity.

Zain. "The word" is owned as hope and comfort in the midst of pride and ungodliness;" the name gives motive to obey.

Cheth. Here the heart rises to Jehovah Himself; so that wicked men's hands were powerless to make the law forgotten, or His mercy unseen everywhere.

Teth. It is a soul profiting by affliction, and confiding all the more in Jehovah, to learn His statutes, better than thousands of gold and silver.

Yod. Jehovah is looked to as a faithful Creator, and those that fear Him counted on. As He afflicted for good, so would He show loving-kindness.

Caph. Here the prayer is instant, as the iniquity grows apace, and weakness is realised in the severest trial. It is not the hope of the Christian, who like Christ are to go on high; but deliverance, as Israel expect and shall have, by judgments executed manifestly on the enemy.

Lamed. The stability of Jehovah is seen on high., His purpose emanates thence infallibly, but establishes earth too, the universe being His servant. Then its moral power is owned, and by it the conviction that the soul is His, attending in the midst of malice to His testimonies, and in the sense of total failure feeling the all-embracing value of what expresses His mind.

Mem. Here it is love of Jehovah's law, leading to meditation, and with blessed results in wisdom and moral ways.

Nun. In this stanza the light of the word for himself is acknowledged, and its judgments for wickedness.

Samech. Wavering and evil-doing are deprecated as heartily as Jehovah's law is loved. But the need of being sustained is expressed, as on the other hand Jehovah's summary dealings with the deceitful and wicked; for indeed He is to be feared.

Ain. Hence he looks for Jehovah to act, not only on His servant's behalf but in vindication of His law.

Pe. The intrinsic and real efficacy of Jehovah's revelation is here expressed, with the spiritual desire created by it.

Tzade. Here the righteousness of Jehovah's judgments and testimonies predominates, which he forgot not, if others did.

Koph. Dependence is the great resource in the evil day, and indeed always, with confidence in Jehovah, but according to His word.

Resh. If persecutors are more felt, so are Jehovah's judgments on behalf of faithfulness as well as life in power.

Schin. This stanza goes farther: awe at Jehovah's word, yet joy in what He says. Fruit of loving the expression of divine authority, praise rises fully, and peace without stumbling. Obedience is deepened by having all our ways out before Him.

Tau. It is the worthy end of a psalm most instructive in experience for the individual and the nation: a brief summary.

The next group is clearly defined, the fifteen psalms of degrees or the goings up. That of (or by) Solomon occupies the central place, two on either side are expressly of David, as others perhaps such as Ps. 132 where it is not said. Some conjecture a late date for most, or all, because they are supposed suitable to be sting during the return from Babylon. The truth is that they look onward to the restoration of Israel in the latter day and are thus truly prophetic; the language, as the hope, is far beyond anything realised in the post-exilic return.