Ps. cxix., as everyone knows, is made up of groups containing eight verses, each beginning with one of the twenty-two letters of the Hebrew alphabet. There are thus one hundred and seventy-six verses in all. From an artistic point of view, the structure of the Psalm is stiff and mechanical; the divine name is introduced twenty-two times, corresponding to the twenty-two groups of verses. The changes are rung upon a series of ten words--Torah, statute, righteousness, precept, judgment, way, ordinance, word, saying, and faithfulness--the number corresponding, perhaps, to the ten commandments given on Sinai. With one exception, v. 122, every verse contains one or other of the ten words in the list just given. The result is a certain monotony, and the Psalm is not amongst those most generally admired and loved by the ordinary reader. Whether there is any progression of thought is open to question; it would not, apparently, make very much difference if the verses were rearranged according to another pattern. But once we get past the barrier of artificial method there is thought and feeling in abundance. The one object of thought is the Torah; and the feeling is devout wonder in regard to it, and adoration of God who gave it. The ten words are only so many aspects of Torah, and serve mainly to give variety to the thought of the divine revelation. The Psalmist meditates upon the Torah, thus variously indicated, from two points of view: first, that of its divine excellence and the goodness of God in revealing it; and, second, that of his own endeavour to fulfil the precepts contained in it. In reference to the first head, it is clear that the Psalmist was filled with delight, gratitude, and praise. The Torah and all connected with it inspired him with joy. There is not the faintest trace of any feeling of oppression, as if he were burdened by the precepts; and, for what is not precept but simply instruction, he received it with devout rapture, as being a precious gift which God had been pleased to bestow. That God had given that revelation was to the Psalmist the greatest of all his blessings. There is in the Psalm but little reference to the past history of Israel, as showing the divine providence. The Psalmist was deeply conscious of God in the immediate present, and of his own close relation to Him. Of course, the Torah, so far as it was a written record, included the history of all the divine dealings with Israel, down to the time of Moses; but it was not this aspect of religion which chiefly appealed to the Psalmist. The providential mercy of God served to give fuller and richer meaning to the thought of Him as the object of worship. The following phrases will serve to indicate the Psalmist's attitude towards God:--v. 7, "I will give thanks unto Thee with uprightness of heart." v. 12, "Blessed be Thou, O Lord; teach me Thy statutes." v. 18, "Open Thou mine eyes, that I may behold wondrous things out of Thy Torah." v. 41,