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The picture in the mind of him who wrote this psalm is very clear. Men are looking for light. With that insatiable passion which belongs to their humanity, they are running hither and thither seeking to know. And he who writes is in true sympathy with their search. To him too light seems the most precious thing on earth. Knowledge appears to him the treasure which is most worth possessing. But it seems to him that there is something which needs to be suggested to these searchers after light. They appear to him to be questioning this thing and that thing, as if the secret of its being, its power to be understood and comprehended, the light with which it ought to shins, were something which it carried in itself. He sees things differently. To him everything is comprehensible and capable of being understood only as it exists within the great enfolding presence of God. The first thing for any man to do who wanted knowledge was to put himself under God, to make himself God'sman; because both he who wanted to know and that which he wanted to know had God for their true element, and were their best and did their best only as they lived in Him.

I. FOUR FACTS CONCERNING HUMAN KNOWLEDGE WHICH CONFIRM THE DOCTRINE OF THE PSALM.

1. The constant sense of the essential unity of knowledge. Men study many things. Each man finds for a time contentment in his special science in the mastery of his peculiar facts; but as each man goes deeper into the knowledge of the chosen subject of his study, he becomes aware of how impossible it is for him to know that subject well, unless he knows far more than that. All truth makes one great whole; and no student of truth rightly masters his own special study unless he at least constantly remembers that it is only one part of the vast unity of knowledge, one strain in the universal music, one ray in the complete and perfect light.

2. A second fact with regard to human knowledge is its need of inspiration and elevation from some pure and spiritual purpose. It is a fact which is assured by all the testimony of man's experience of study, that, not upon the lower grounds of economy and the usefulness of knowledge to man's physical and social wants, but by some sense of a preciousness inherent in itself, of a fitness between it and the nature of man, of a glory in seeking it and a delight in finding it for its own pure sake, that only so have all the great revelations of truth come to mankind.

3. Another characteristic of the best search after wisdom is the way in which it awakens the sense of obedience. In other words, all of man's loftiest search for knowledge has always seemed to be aware, not merely of two parties to the great transaction, but also of a third — not merely of a knowledge to be sought and of a man to win it, but also of a knowledge-giver, who was to stand between the treasure and the needy human life, and give to the obedient humanity the boon it sought.

4. Closely allied to this fact is the other one which yet remains to be mentioned with regard to the search of man after knowledge, which is the constant tendency which it has always shown to connect itself with moral character. All the old initiations to the mysteries of knowledge bore knowledge to this instinct. The man to whom the deepest known secrets of things were to be opened to-morrow must be purified to-night by lustrations that should signify his inner baptism.

II. IS THERE NO ONE CONCEPTION IN WHICH THESE FOUR CONVICTIONS ALL UNITE, and in whose embrace they. become not scattered discoveries or results of various experience, but parts of one complete idea which needs and which harmonizes them all? If it be true that in the thought of God most simply and broadly apprehended — in the thought, that is, of a great, strong, loving Father, who knows all truth, and loves all men, and feeds men with truth as a father feeds his children with bread, making them with each new food fit for a richer food which He has still to give them — these four conceptions find their meeting-place; if as the young light-seeker goes with these four convictions working together in his soul they almost necessarily seek one another and unite into what is at first the dream, and by and by becomes the faith of a personal presence, lofty, divine, loving and wise; if this is true, have we not reached as the result of all this long analysis something like that which David puts with such majestic simplicity in his glowing verse. The combination of these consciousnesses makes, almost of necessity, the consciousness of God. As they are necessary to the search for light, so is the God in whom they meet the true inspirer and helper of the eternal search. Look at the life of Jesus Christ. He knew the streets of Jerusalem and the lanes of Galilee and the history of His mysterious Hebrew people, and the hearts of the lilies and the souls of men; but He knew them all differently from the way in which the Hebrew scribes and scholars knew them. To Him they were all full of light. There is no other description of His knowledge that can tell its special and peculiar character like that. It was all full of light. It was full also of God. He knew everything as God's child in God's house. It was God's light in which He saw the deeper light in everything. Picture Jesus of Nazareth set down in Rome with all the flashing splendour of imperial power all around him! or in Athens, with the wisdom of the philosophers on every side. Would the young Jew have cast his faith away? Too real for him the visions that had come to him in Nazareth! Too real for him the glory of His Father, which had filled His Father's house! He would have laid fresh hold upon that truth and love which he had never so needed until now. He would have stood undazzled in the Roman glory, unpuzzled in the Grecian wisdom, because He would have known that in His heart He carried the light by which they should give light to Him. The knowledge of God lies behind everything, behind all knowledge, all skill, all life. That is the sum of the whole matter. The knowledge of God! And then there comes the great truth, which all religions have dimly felt, but which Christianity has made the very watchword of its life, the truth that it is only by the soul that God is really known; only by the experiences of the soul, only by penitence for sin, only by patient struggle after holiness, only by trust, by hope, by love does God make Himself known to man. So may He give us all the grace to know Him more and more.

(Bp. Phillips Brook,.)

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KJV: For with thee is the fountain of life: in thy light shall we see light.

WEB: For with you is the spring of life. In your light shall we see light.