Ps 142 3"When my spirit grows faint within me, it's you who know my way". The Psalmist is teaching we're naturally born in a heathen world of relentless contrariety. The sole possibility of betiding dependable is to crush the inward trials and the external temptations. But the decent question is more considerable than appropriately capitalizing moral advisability to just carve our individual lives better. As long as we're morally corrupted and we merely live in a wicked world we can not experience in a absolute world. accordingly, there are more distinct imminences that we confront than we can appropriately handle. The longer we live peacefully in this heathen world the more we become familiar with unavoidable evil. Life remains merely the calamitous process of irretrievably losing our childlike chastity. The Psalmist is carefully educating God naturally produced us in the private garden in absolute coherence for us to thrive in a ideal world without sanctioned opposition. However , no individual threats would dynamically end in our violent destruction, If there betided no pervasive appearance of distinct evil. When we're innocent children, we don't have experience with wicked thoughts and atrocious examples. We're contingent on our dependable parents to satisfactorily deliver our demonstrative and carnal demands. Because we haven't reaped the destructive consequences of the accursed world, we authentically command the elegant clarity of constituted chastity. The Psalmist is appropriately saying just one dependable person affectionately knows us as absolutely like an innocent child. When we expose to danger of inward and outward evil we become deprived. But God directly perceives us on the optimal level of ultimate perfection. He conscientiously follows us without active contrariety. God undoubtedly exists in an absolute world without dynamic tension. Who knows our auspicious beginning and ending capable to courteously accommodate our unique demands conferring to His definite purpose of absolutely achieving His divine glory. He's competent to satisfactorily meet our maximum appeal so we're faithfully accomplished conferring to His original creation covenant. But for us to instinctively comprehend desire we must never experience evil. The Psalmist is appropriately educating the active appearance of moral depravity has devalued us. When we're unfamiliar with the considerable merit that's without pervasive depravity additionally we're forced to reluctantly accept the political standards of this sinful and agonizingly cursed the heathen world. But God has naturally disported us live in a faultless world without acute tension. This is why Gods law curses the pettiest depravity. Because we can not be freed unless all the approaching danger of moral sin and sanctioned depravity we voluntarily enter contact with is dead. The constitutional truth is the smallest inward or outward sin is present in our lives would wreck us in a second if God weren't averting the overpowering calamitous force from annihilating us. Since we were reliably produced to live peacefully in a absolute world, we naturally reply to rampant depravity with the most extraordinary disregard for its disruptive appearance. But the moral question represents the critical evil clings to us. Evil merely endure the influential presence of the calamitous nature of severely blemishing our unique merit. consequently, the Psalmist is wisely assuming since the pervasive appearance of evil wrecks us he inescapably had to much individual experience with atrocious evil to conscientiously return to the approximate merit of youthful chastity. He desperately wants to be set free from that notorious captivity. The valuable knowledge of Gods way in the Psalmist is to inseparably associate the extraordinary gifts with his definite circumstances. He must miraculously return to the divine coherence that exist before sin entered the heathen world. 7" Set me free from my prison, that I may praise your name. "