The psalm falls into two main parts: vv. 1-7 and 8-12. The former division deals with the inner side of the devout life, its access to God, to whom sinful men cannot approach, the latter with the outward side, the conduct, "the way" in which the psalmist seeks to be led, and in which sinful men come to ruin because they will not walk. Naturally the inward comes first, for communion with God in the secret place of the Most High must precede all walking in His way and all blessed experience of His protection, with the joy that springs from it. These two halves of the psalm are arranged in inverted parallelism, the first verse of the second part (ver. 8) corresponding to the last verse of the first (ver. 7) and being, like it, purely personal; vv. 9 and 10 corresponding similarly to vv. 4-6 and, like them, painting the character and fate of evil-doers; and, finally, vv. 11, 12, answering to vv. 1-3 and representing the blessedness of the devout soul, as in the one case led and protected by God and therefore glad, and in the other abiding in His presence. The whole is a prayerful meditation on the inexhaustible theme of the contrasted blessedness of the righteous and misery of the sinner as shown in the two great halves of life: the inward of communion and the outward of action. In the first part (vv. 1-7) the central thought is that of access to God's presence, as the desire and purpose of the psalmist (1-3), as barred to evil-doers (4-6), and as permitted to, and embraced as his chief blessing by, the singer (7). The petition to be heard in vv. 1 and 2 passes into confidence that he is heard in ver. 3. There is no shade of sadness nor trace of struggle with doubt in this prayer, which is all sunny and fresh, like the morning sky, through which it ascends to God. "Consider [or Understand] my meditation"--the brooding, silent thought is spread before God, who knows unspoken desires, and "understands thoughts afar off." The contrast between "understanding the meditation" and "hearkening to the voice of my cry" is scarcely unintentional, and gives vividness to the picture of the musing psalmist, in whom, as he muses, the fire burns, and he speaks with his tongue, in a "cry" as loud as the silence from which it issued had been deep. Meditations that do not pass into cries and cries which are not preceded by meditations are alike imperfect. The invocation "my King" is full of meaning if the singer be David, who thus recognises the delegated character of his own royalty; but whoever wrote the psalm, that expression equally witnesses to his firm grasp of the true theocratic idea.