聖書

Expositor's Bible Commentary Psalm 24:1 A Psalm of David. The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein. Psalm 24:1-10 EWALD’S widely accepted view that this psalm is a composite of two fragments rests on a somewhat exaggerated estimate of the differences in tone and structure of the parts. These are obvious, but do not demand the hypothesis of compilation; and the original author has as good a right to be credited with the uniting thought as the supposed editor has. The usually alleged occasion of the psalm fits its tone so well and gives such appropriateness to some of its phrases that stronger reasons than are forthcoming are required to negative it. The account in 2 Samuel 6:1-23 tells of exuberant enthusiasm and joy of which some echo sounds in the psalm. It is a processional hymn, celebrating Jehovah’s entrance to His house; and that one event, apprehended on its two sides, informs the whole. Hence the two halves have the same interchange of question and answer, and the two questions correspond, the one inquiring the character of the men who dare dwell with God. the other the name of the God who dwells with men. The procession is climbing the steep to the gates of the ancient Jebusite fortress, recently won by David. As it climbs, the song proclaims Jehovah as the universal Lord, basing the truth of His special dwelling in Zion upon that of His world wide rule. The question, so fitting the lips of the climbers, is asked, possibly, in solo, and the answer describing the qualifications of true worshippers, and possibly choral ( Psalm 24:3-6 ), is followed by a long-drawn musical interlude. Now the barred gates are reached. A voice summons them to open. The guards within, or possibly the gates themselves, endowed by the poet with consciousness and speech, ask who thus demands entrance. The answer is a triumphant shout from the procession. But the question is repeated, as if to allow of the still fuller reiteration of Jehovah’s name, which shakes the grey walls; and then, with clang of trumpets and clash of cymbals, the ancient portals creak open, and Jehovah "enters into His rest, He and the ark of His strength." Jehovah’s dwelling on Zion did not mean His desertion of the rest of the world, nor did His choice of Israel imply His abdication of rule over, or withdrawal of blessings from, the nations. The light which glorified the bare hilltop, where the Ark rested, was reflected thence over all the world. "The glory" was there concentrated, not confined. This psalm guards against all superstitious misconceptions, and protests against national narrowness, in exactly the same way as Exodus 19:5 bases Israel’s selection from among all peoples on the fact that "all the earth is Mine." "Who may ascend?" was a picturesquely appropriate question for singers toiling upwards, and "who may stand?" for those who hoped presently to enter the sacred presence. The Ark which they bore had brought disaster to Dagon’s temple, so that the Philistine lords had asked in terror, "Who is able to stand before this holy Lord God?" and at Beth-shemesh its presence had been so fatal that David had abandoned the design of bringing it up and said, "How shall the ark of the Lord come to me?" The answer, which lays down the qualifications of true dwellers in Jehovah’s house, may be compared with the similar outlines of ideal character in Psalm 15:1-5 and Isaiah 33:14 . The one requirement is purity. Here that requirement is deduced from the majesty of Jehovah, as set forth in Psalm 24:1-2 and from the designation of His dwelling as "holy." This is the postulate of the whole Psalter. In it the approach to Jehovah is purely spiritual, even while the outward access is used as a symbol; and the conditions are of the same nature as the approach. The general truth implied is that the character of the God determines the character of the worshippers. Worship is supreme admiration, culminating in imitation. Its law is always "They that make them are like unto them; so is everyone that trusteth in them." A god of war will have warriors, and a god of lust sensualists, for his devotees. The worshippers in Jehovah’s holy place must be holy. The details of the answer are but the echoes of a conscience enlightened by the perception of His character. In Psalm 24:4 it may be noted that of the four aspects of purity enumerated the two central refer to the inward life (pure heart; lifts not his desire unto vanity), and these are embedded, as it were, in the outward life of deeds and words. Purity of act is expressed by "clean hands"-neither red with blood, nor foul with grubbing in dunghills for gold and other so called good. Purity of speech is condensed into the one virtue of truthfulness (swears not to a falsehood). But the outward will only be right if the inward disposition is pure, and that inward purity will only be realised when desires are carefully curbed and directed. As is the desire, so is the man. Therefore the prime requisite for a pure heart is the withdrawal of affection, esteem, and longing from the solid-seeming illusions of sense. "Vanity!" has, indeed, the special meaning of idols, but the notion of earthly good apart from God is more relevant here. In Psalm 24:5 the possessor of such purity is represented as receiving "a blessing, even righteousness," from God, which is by many taken to mean beneficence on the part of God, "inasmuch as, according to the Hebrew religious view of the world, all good is regarded as reward from God’s retributive righteousness, and consequently as that of man’s own righteousness or right conduct" (Hupfeld). The expression is thus equivalent to "salvation" in the next clause. But while the word has this meaning in some places, it does not seem necessary to adopt it here, where the ordinary meaning is quite appropriate. Such a man as is described in Psalm 24:4 will have God’s blessing on his efforts after purity, and a Divine gift will furnish him with that which he strives after. The hope is not lit by the full sunshine of New Testament truth, but it approximates thereto. It dimly anticipates "Blessed are they that hunger and thirst after righteousness"; and it feels after the great thought that the highest righteousness is not to be won, but to be accepted, even while it only asserts that man’s effort after must precede his possession of righteousness. We can give the words a deeper meaning, and see in them the dawn of the later teaching that righteousness must be "received" from "the God of salvation." Psalm 24:6 seems to carry the adumbration of truth not yet disclosed a step further. A great planet is trembling into visibility, and is divined before it is seen. The emphasis in Psalm 24:6 is on "seek," and the implication is that the men who seek find. If we seek God’s face, we shall receive purity. There the psalm touches the foundation. The Divine heart so earnestly desires to give righteousness that to seek is to find. In that region a wish brings an answer, and no outstretched hand remains empty. Things of less worth have to be toiled and fought for; but the most precious of all is a gift, to be had for the asking. That thought did not stand clearly before the Old Testament worshippers, but it struggles towards expression in many a psalm, as it could not but do whenever a devout heart pondered the problems of conduct. We have abundant warnings against the anachronism of thrusting New Testament doctrine into the Psalms, but it is no less one sided to ignore anticipations which could not but spring up where there was earnest wrestling with the thoughts of sift and of the need of purity. Are we to adopt the supplement, "O God of," before the abrupt "Jacob"? The clause is harsh in any construction. The preceding "thy" seems to require the addition, as God is not directly addressed elsewhere in the psalm. On the other hand, the declaration that such seekers are the true people of God is a worthy close of the whole description, and the reference to the "face" of God verbally, recalls Peniel and that wonderful incident when Jacob became Israel. The seeker after God will have that scene repeated, and be able to say, "I have seen God." The abrupt introduction of "Jacob" is made more emphatic by the musical interlude which closes the first part. There is a pause, while the procession ascends the hill of the Lord, revolving the stringent qualifications for entrance. It stands before the barred gates, while possibly part of the choir is within. The advancing singers summon the doors to open and receive the incoming Jehovah. Their portals are too low for Him to enter, and therefore they are called upon to lift their lintels. They are grey with age, and round them cluster long memories; therefore they are addressed as "gates of ancient time." The question from within expresses ignorance and hesitation, and dramatically represents the ancient gates as sharing the relation of the former inhabitants to the God of Israel, whose name they did not know, and whose authority they did not own. It heightens the force of the triumphant shout proclaiming His mighty name. He is Jehovah, the self-existent God, who has made a covenant with Israel, and fights for His people, as these grey walls bear witness. His warrior might had wrested them from their former possessors. and the gates must open for their Conqueror. The repeated question is pertinacious and animated: "Who then is He, the King of Glory?" as if recognition and surrender were reluctant. The answer is sharp and authoritative, being at once briefer and fuller. It peals forth the great name "Jehovah of hosts." There may be reference in the name to God’s command of the armies of Israel, thereby expressing the religious character of their wars; but the "hosts" includes the angels. "His ministers who do His pleasure," and the stars, of which He brings forth the hosts by number. In fact, the conception underlying the name is that of the universe as an ordered whole, a disciplined army, a cosmos obedient to His voice. It is the same conception which the centurion had learned from his legion, where the utterance of one will moved all the stern, shining ranks. That mighty name, like a charge of explosives, bursts the gates of brass asunder, and the procession sweeps through them amid yet another burst of triumphant music. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

The earth is the Lord's and the fulness thereof. Psalm 24:1, 2 The earth the Lord's W. L. Watkinson. So the Psalmist in this place speaks of the Divine sovereignty and of the Divine purpose and programme. The Divine sovereignty — the earth is the Lord's, and the fulness thereof. God stretches out His sceptre over all places, all peoples, all events. However you parcel the earth out, He is the great Landlord and the Sovereign Ruler doing according to His will amongst the inhabitants of the earth. And the Psalmist tells us in this place on what this rests. God created it, and He sustains it. What a great deal you see in the world that your ancestors did not see, and what a great deal your children will see in it that you do not see! It is a mysterious world, with the fulness thereof. How there is wrapped up in the world unknown possibilities to be manifested in due season. When God created the world He did not leave it; He lives in the midst of the splendour He first created. He is evermore active in all the things of nature and of history. You build a palace, and it comes to ruin, but the earth never comes to ruin. You never have to put an iron band round the firmament to hold up the dome as they have put an iron band upon the dome of St. Peter's at Rome. Now, the Psalmist here tells how God seeks to accomplish His great purpose in the world that He created, the world that He maintains, the world that He redeemed. He hath founded it upon the seas, and established it upon the floods. What is that? That God, who is the Sovereign of this world, has a great purpose in its government, and He seeks to accomplish that purpose through endless mutability and conflict. Now, you see the very same thing when you look into nature. God has made this world in exactly the same way, and the tangible world, the planet itself, how has it come to pass? He called forth His Spirit, and His Spirit moved on the face of the waters. Movement, you see. So it was in that strange old world, out of movement, mutability, catastrophe, out of these seas and floods, that this lovely earth arose, as the Greeks fabled that Venus arose out of the foam of the sea. Why, you know the history of your planet now pretty well. You know, your fathers, when they wanted to explain the configuration of this planet, always used to talk about the flood and the deluge. Oh! the deluge explained a lot. But you know a great deal better. You have studied geology since then. Nowadays you do not talk about Noah's deluge having made the planet what it is. You push it a great deal further back than that. For all that went on in these revolutions have left their signs on the rocks. What terrific floods, what mighty deluges, what burnings, what ages of frost and glaciers, and through all that God never lost sight of His final purpose to make this planet into what you see it today — music, colour, fragrance — a great and delightful theatre of intellectual and spiritual life. He hath founded it upon the seas and established it upon the floods, and out of movement, unsettlement, change, it arose, the lovely planet that you see it today. And mind, it is always going on just the same today. One would think some. times, to look at the earth, that it was asleep. But make no mistake about that. The one thing nature never will stand is immovability. She won't tolerate stagnation. They say that sometimes in the Pacific they have periods of absolute calm, and in a few days the very sea begins to rot, and the stench is insufferable. Nature won't stand it, she is full of unsettlement, full of movement, full of catastrophe. That is the way you keep the ocean pure, the atmosphere sweet, and the earth full of vitality. Now, I want to say to you that that is all just as true in the history of ourselves. If you will look down the history you will find that God has ever been active in the midst of the nations, always overturning that He may introduce a civilisation that is a shade better than the civilisation that preceded it. You never can make a nation fixed and permanent. The world from the beginning amongst the nations has been in a state of unrestfulness and changefulness. But I believe there never has been a change in this world but it has been for the better. Mind you, it often seems to a careless eye as if the world were going back, but whenever the critical period comes the best is always on the top. You go back in history to the great conflict, say, between the Greeks and Orientals, when there seemed a time that the Oriental world was likely to swamp Europe, when it was likely to destroy the civilisation of Greece, which was the promise of all future civilisations. But when the critical battle came the Greek was master of the situation. It was just the same again when you come to the great conflicts between the Romans and the Phoenicians. As you know perfectly well, there seemed a day when the Phoenician, with his dark superstitions, his terrible practices, was going to triumph; but when the ultimate time came, when the final battle was fought, the Roman was at the top, with his wiser, healthier, and nobler conceptions, ideals, and strivings. It was just the same again a little later when Mohammedanism came into contact with Europe, and the Moor was at the very gate of Vienna. It seemed as if the inferior civilisation was going to swamp the nobler, but God, who sat upon the face of the waters, said, "Hitherto and no further," and Mohammedanism was turned back, and it has been going back ever since. It has stopped a bit at Constantinople, but it will have to go. God has not made this world to go backwards. He has made it on the principle of a sure but ofttimes obscure development. Mind, I confess it looks as if it were not so. It seems sometimes as if we made a great deal of movement for positive retrogression. It looks so until we think about it. The world keeps going to pieces continually, and you never get anything fixed. But I am not going to lose sight of the fact that in the midst of instabilities and revolutions God is always quietly present. Always His end is to make men and nations pure and perfect. He has done it in the past; He will do it still. Why, you know well enough, in the fifth century — was it in the fifth or sixth? — a few fishermen laid the foundations of Venice in the slime of the lagoons. These men, with a few sticks and stones, began the creation, and as time went on there grew out of this slender and rude beginning the city of solemn temples, gorgeous palaces, the city of great painters, sculptors, and poets. And they built it out of the seas and established it upon the floods — the ideal city, the city dear to all lovers of the perfect. A few fishermen, in the first century, under the direction of the Master Builder, laid the foundations of a new world in the modern rottenness of the old civilisations, and now for 1900 years another building has been going on, the Church of Christ, the City of God, the Spiritual Venice. And mind, there is not a single movement in this world but aids it. There is no revolution but puts another bit of marble into it. He has founded it upon the seas and established it upon the floods, and I can stand sad see the whole world going to pieces with the utmost tranquillity, because I know that the destructive is also the constructive, and God never destroys unless He is going to build in its place something that is larger and more rational and more perfect. And all this is true of the individual life. Prepare yourselves for it. Just look at your lives. They have been one course of unsettlement, and it will be so until that man in white comes and reads over you that we never continue in one state. That is the way with us here. People imagine sometimes that they have got things pretty fairly square, that they have got things on a good basis, and that they are going to have a nice, tranquil time of it. Not a bit of it. He has built it upon the seas and founded it upon the floods. He will turn it over directly. You may be sure of that. When people marry and settle down, you sometimes hear people say, "Oh! they are, married and settled now." You fancy you have got things into shape. You don't know where the next change is to come from. But it will come. There is no settlement; but mind this, every time God unsettles you it is for a great moral end. There ought to be no change in your life which does not leave you stronger and purer. So look up, the world is not purposeless: no man's life is a chaos. With endless variation, contrast, conflict, and catastrophe God is with us, and He will bring it out well at last, because when I get to the last page of the Book I read, "And there shall be no more sea." ( W. L. Watkinson. ) God's mundane property and man's moral obligation D. Thomas, D. D. I. HIS PROPERTY. 1. Its extent. The earth and its fulness (ver. 1). 2. Its foundation — creatorship. "He hath founded it," etc. (ver. 2). II. MAN'S MORAL OBLIGATION. 1. It urges him to be just. "Will a man rob God?" 2. To be humble. 3. To be thankful. It is God that has given us ourselves, with all our capacities and means of improvement and of pleasure. 4. To be acquiescent. God has a right to do what He likes with His own.Let the text be written on our hearts. It is engraved on the front of the Royal Exchange, but how few pause to read it, and fewer still ponder it in their hearts. ( D. Thomas, D. D. ) The earth and its fulness P. M'Adam Muir, D. D. There was a time when every separate department of nature was supposed to have a separate deity ruling over it. Every nation, every district, every sphere of life, every profession, every trade had a god of its own. There was a time when each race and tribe acknowledged no god but one. Then there comes the conviction that the Power which all are in some form seeking after is one and the same everywhere. We never can pass from His dominions. I. THE DIVINE PRESENCE IN THE WORLD. It is His power and His presence which we behold around us. He hath created and preserveth all. The universe is itself a manifestation of Him; it is His garment, it is illuminated and aglow with the Divine presence. As with the earth, so with its fulness. Its products are irradiated With a heavenly glory. They, too, come from Him who is wise in counsel and excellent in working. The earth is given to the sons of men, that it may be subdued and cultivated, that its boundless treasures may be sought out and developed. There is no doubt a wrong way as well as a right way of availing ourselves of them. II. ALL THINGS GOD'S GOOD GIFTS. If this can be said of meats and drinks, how much more may it be said of the manifold gifts with which the earth is ripe; the means placed at our disposal for the amelioration of human suffering, the lessening of toil, the advancement of knowledge, the increase of well-being in every shape and form. There was recently brought to light in Cornwall an old picture of our blessed Lord, in which His precious blood is represented as flowing over the various implements of industry — the reaping hook, the scythe, the shuttle, the cart — implying that by His incarnation all human labour has been sanctified, that everything wherewith we carry on the work of the home, or of the world, is cleansed and consecrated through the life and death of Christ; that in Him all things are gathered together in one, and are made meet to be laid upon the altar of God. ( P. M'Adam Muir, D. D. ) God's claims upon men Henry S. Lunn, M. D. There is a strong tendency in the present day to forget the immanence of God in creation. We do well to emphasise the constant dependence of the universe upon the preserving power of God. The Psalmist was wiser than the wisest atheistical philosopher when he declared that the earth is the Lord s, for He hath founded it. The more we learn of the Creator and His works the more must we realise His infinite wisdom and almighty power. They tell us that the propositions of the evolutionist, if true, obviate all necessity for a personal Creator. But there must have been a great creative plan or this universe could not have come into being, and behind that plan there must have been an Omniscient Personal Intelligence. To what extent have men realised, and do men realise today, the conception of the text? How far have they grasped the thought that the earth is the Lord's and they are His stewards? The Jew was vividly reminded of the truth by that strange institution, the "Year of Jubilee." It served to remind the whole nation that "Jehovah was the Supreme Landlord under whom their tenure was held." The Psalmist goes a step further when he declares not only that the earth is the Lord's, and the fulness thereof, but also "the world and they that dwell therein." Not merely because we are created beings do we belong to God. We have realised an immeasurably higher claim upon our service. It is created by His "inestimable love in the redemption of the world by our Lord Jesus Christ," — in a word, by the mercies of Calvary. How many of you thus recognise God's claim upon you in this definite manner? ( Henry S. Lunn, M. D. ) The earth is the Lord's Robert Flint, D. D. The best of God's gifts are often those which are least valued. It is the same with truths as it is with things. Whenever a truth becomes very common, whenever, that is to say, it is put by Divine Providence into the minds of all, we begin to neglect it, and to forget that God should be praised for it. To one of these old and familiar, yet preeminently useful, truths attention is now directed. From the earliest dawn of our reason we were taught that God made us, that a Wise and Holy Being who loves us was our Creator and the Author of all that exists, and what we were taught we believed, and still believe. But while we may both know and believe this truth, nothing is more likely than that, owing to its very commonness and our familiarity with it, we may realise most inadequately the worth of it, and feel very little of that gratitude to God for the revelation of it which we ought to feel. It is not yet a truth known to all the peoples of the earth. It is not a truth which any man, if left to himself, would be sure or even likely to find out. Great men, giants in the intellectual world, have failed to attain to a clear knowledge of God as the alone Creator and Lord of nature. He who believes in God as the Creator and Ruler of the universe can be neither atheist, materialist, or pantheist. The faith in God as the Creator is the necessary basis of all higher spiritual faith. 1. The world being recognised as the work and manifestation of God is thereby invested with a deep religious awe, a solemn religious significance. 2. It is a source of pure and holy joy from which we may draw whenever we look upon anything in nature that is fair and well-fitted to fulfil the end of its creation. 3. By thus sending men to nature as well as Scripture for their religion our text tends to give breadth and freedom to the religious character. 4. Only through realising our relation to nature can we realise our relation to God Himself. We owe all to God, and nothing is our own. ( Robert Flint, D. D. ) The truth of Divine providence Henry Clissold, M. A. 1. Though this is generally acknowledged in principle, it is departed from in practice. Only casual and transient thought is given to the never-ceasing care and kindness of Divine providence. 2. All the children of God have, in successive ages, proclaimed and deeply felt the truth of the providence of God. Many instances might be adduced from the lives and declarations of the patriarchs to prove that whether in prosperity or adversity the sense of God's providence was ever present, and His right of possession and disposal ever uppermost in their minds. 3. Practical reflections. The business of commercial life tends to corrupt the mind and the affections, to withdraw them from the Creator and to concentrate them on the creature. We learn the duty of gratitude for all those blessings which out of that fulness He has showered on us. Since the world and its fulness is God's and not ours, as He can give so He can take away. As God has distributed to us some part of the world's fulness, for the use and abuse of our trust we are responsible to Him. The text further declares that not only the "earth is the Lord's, and the fulness thereof," but also "they that dwell therein." "All souls are Mine," saith the Lord. ( Henry Clissold, M. A. ) The merchants of Britain J. Cumming, D. D. I. OF THE ADVANTAGES OF COMMERCE. 1. How vast it is. Its standard is planted upon the Andes and the Himalayas. The great Pacific and Atlantic seas are beaten white by our ships. From the ghauts of Malabar to the sands of Coromandel, from the steppes of the Cossack to the wilds of the Arab, from the Thames and the Mersey to the Mississippi and the Missouri, the commerce of Britain has extended its influence. 2. This great commercial power has done some good. It has opened up new channels of intercourse with mankind. It has created links of sympathy and bonds of union where all was severance and estrangement before. 3. It has gathered round it great homage and eclat. 4. It is very successful. 5. Of great importance to the State. 6. Must ever be associated with agricultural power. 7. Is one of the greatest securities against war. II. ITS PERILS. 1. Avarice. 2. Considering everything from the trade point of view. 3. Absorbing care. 4. Reckless speculation. 5. Pride. 6. Forgetfulness of God. III. ITS RESPONSIBILITIES. 1. Merchants should acknowledge God. 2. Seek to extend His kingdom. 3. Remember they are but stewards of their wealth. 4. Pity the poor. 5. Spread the Gospel. ( J. Cumming, D. D. ) The religiousness of secular learning J. Cranbrook. This title is not a happy one. "Religiousness" seems to indicate, according to the conventional usage, a flimsy, fussy attention to the externals of religion, rather than a participation in the essential spirit of it. By the use of the adjective "secular" you might suppose I draw the usual broad distinction between things sacred and profane. My question is this, What of religion of the religious spirit — is there about that which is usually called secular learning? By all other kinds of knowledge than the theological? When a man is studying languages, literature, or science, what is the attitude of the soul towards God? My doctrine is founded upon the principle asserted in the text. "The fulness," that is, all which makes it up, every particle and grain of which it is composed. All things are directly related to God as effects are to their cause, as phenomena to their basis, substance, or reality. They exist in Him and by Him. 1. All secular learning is directly or indirectly religious, because it directly or indirectly brings us into contact with the mind of God as manifested in His works. When you have learned a fact in nature you have learned a thought of God. 2. Secular learning is directly religious in its tendencies, because it trains and educates the mind for the clearer and fuller comprehension of theological truth. ( J. Cranbrook. ) Who shall ascend into the hill of the Lord? Psalm 24:3, 4 Climbing the mountain We may fairly compare the life of a Christian to the ascent of a mountain. Propose the text as a serious question. I. SOME WHO ANSWER "WE SHALL" ARE YOUNG BEGINNERS. They have not yet tried the rougher part of the mountain. Be not overconfident. There is a sense in which to be weak is to be strong, II. OTHERS SPEAK OUT OF SHEER IGNORANCE. "Oh," say they, "it is not far to heaven. It is a little thing to be a Christian. You have only to say, 'God be merciful to me,' and the thing is done." Oh, poor ignorant soul, your folly is too common. To the unaccustomed traveller, nothing is more deceptive than a lofty Alp. You think you can get to the top in half an hour, but find it a full day's journey. It is so with religion. III. OTHERS THINK THEY HAVE FOUND A SMOOTH ROAD BY WHICH THEY MAY AVOID ALL ROUGHNESS. Take care, presumptuous soul, for the greener the path the greater the danger. IV. OTHERS THINK THEY WILL BE SURE TO ASCEND BECAUSE OF WHAT THEY CARRY WITH THEM. This is the way in which the worldly-wise and self-sufficient talk, and those who are rich and cumbered with much serving in the world. V. BUT OTHERS SEEM VERY SAD. Why mourn you? "Oh," say they, "we shall never ascend the hill of God." I should have thought you the very ones who would ascend. Why do you think you shall fail? 1. One says: "I am so weak, and the hill is so exceeding high. I can do nothing good. But God will help you. 2. I am so sorely tried, and the way is so rough." But the road to heaven never was anything but rough, so you may be the more sure you are in the right way. 3. "But I have been sorely tempted; and across my path there is a swollen torrent, and I cannot wade through it." But the Lord knows how to deliver thee. In one of the wild valleys of Cumberland we were rained up for two or three days. The little brooks had been swollen until they roared like thundering rivers. But I noticed, when we did make the attempt, that the sheep which fed upon the mountain side could spring from stone to stone, rest a moment in the middle, while the angry flood rushed on either side, and then leap and spring again. I thought of the text, "He maketh my feet like hind's feet." 4. "But I have lost my way altogether, I cannot see a step before me; a thick fog of doubt and fear hangs over me." We too have passed through such fogs. Let him not fear but trust in the Lord. 5. "But my woe is worse. I have been going down hill. My faith is not as strong as it was; my love has grown cold; my depravity has burst out. I am sure it is all over with me," In climbing a mountain it often occurs that the path winds downward for a season, But Christians never mount better than when they descend. 6. "But I am in such danger. I fear I shall fall." When a Christian looks down it is likely to make his head swim. Look up! The Scripture does not bid us run our race looking at our own tottering legs, but "looking unto Jesus." VI. LOOK AT THE MAN WHO IS ABLE TO ASCEND THE HILL OF THE LORD. 1. He is well shod. 2. Girt about his loins, 3. He has a strong staff. 4. And a guide. 5. He marks the way. And oh! the joy when the sunset is reached. ( C. H. Spurgeon . ) The message of the Ascension Psalms Canon Diggle. On its historical side the Ascension of Christ is an event of surpassing grandeur and sublimity. It is an event without parallel in the history of mankind. For the Ascension of Christ rises far beyond the translations of Enoch or Elijah. His ascension was the ascension of a risen and immortal man, of a spiritualised and glorified body. It was therefore a perfectly unique and unparalleled event. This historic fact, applied to ourselves, penetrating our inmost being, conquering our wills, directing our motives, stirring our thoughts, exalting our actions — this, and this alone, is of redeeming service and eternal consequence. One of the greatest needs of our age is this applied Christianity; this application of historic, doctrinal religion to daily righteousness. We want the life of Christ imputed to us; and imputed, not by some ecclesiastical or juridical fiction, but in a plain, honest, practical way — the way of faith shown forth by works. What a poor paltry thing our modern respectable Christianity too often is! The Christianity of the Gospel is real and glorious. It begins with the cradle, and does not end with the grave. It has no will except the will of God. What is the message of the two Ascension Psalms (24, 25.)? Their first message is of Christ. That message was primarily and historically fulfilled when Christ Himself passed through the heavens. But the message is not concerning Christ alone. It concerns every Christian in so far as his character and conduct are fashioned after the model of Christ, his redeeming Lord. For as with the Resurrection, so also with the Ascension of Christ. He is the first fruits; afterwards all that are His. His ascension is the pledge and guarantee of our final ascension. Why did Christ our Lord ascend? The Psalmist answers: "Because He had clean hands and a pure heart." Because Christ was perfect in heart and life; it was impossible for Him to be holden of death or of earth, Not only because He was perfect Son of God, but also because He was perfect son of man, He ascended into the heavens. His Ascension was accomplished by the force of a Divine and spiritual necessity — a spiritual necessity engendered by His absolute and unblemished righteousness. As fire ascends towards the sun by a natural law, so by a spiritual law goodness ascends towards God. What is true of Christ in perfection is also true of every Christian in part. All who, in humble faith, imitate His character will, by virtue of the same spiritual necessity which compelled His Ascension, themselves also at length ascend whither He has gone before to prepare a place for them. We must earnestly endeavour to practise the character and imitate the conduct of Christ before we can hope to follow in the shining path of His glorious exaltation. Ascension in heart and mind, in conversation and conduct, must be the forerunners of final, bodily ascension. ( Canon Diggle. ) Who shall ascend E. A. Stuart, M. A. ? — Sometimes the question is asked merely from idle curiosity. Sometimes with a sigh of hopelessness, in sheer despair. See the answer of the Psalm. Not only outward morality, but inward purity. His walk, his work, and his conversation must all be absolutely pure; he must be able to bridle his tongue, as well as keep his heart pure. The text comes to us on Ascension Day to tell of one who has climbed this hill. It is because He has gone up before us that we too are able to enter into that heavenly hill. He has ascended up on high, as our great forerunner. This day's truth once more inspires us with courage. ( E. A. Stuart, M. A. ) A great question, and its answer A. Maclaren, D. D. This introductory question, sung as the procession climbed the steep, had realised what was needed for those who should get the entrance that they sought, and comes to be a very significant and important one. I. THE QUESTION OF QUESTIONS. It lies deep in all men's hearts, and underlies sacrifices and priesthoods and asceticisms of all sorts. It sometimes rises in the thoughts of the most degraded, and it is present always with some of the better and nobler of men. It indicates that, for life and blessedness, men must get somehow to the side of God, and be quiet there, as children in their father's house. The universal consciousness is, that this fellowship with God, which is indispensable to a man's peace, is impossible to a man's impurity. So the question raises the thought of the consciousness of sin which comes creeping over a man when he is sometimes feeling after God, and seems to batter him in the face and fling him back into the outer darkness. That this question should rise and insist upon being answered as it does proves these three things — man's need of God, man's sense of God's purity, man's consciousness of his own sin. The "ascent of the hill of the Lord" includes all the present life, and all the future. II. THE ANSWER TO THIS GREAT QUESTION. The Psalm contains the qualifications necessary. They are four. They mean, "Holiness, without which no man shall see the Lord." An impossible requirement is laid down, broad and stern and unmistakable. But is that all? Read on in Psalm, "He shall receive a blessing from the Lord, and righteousness from the God of his salvation." So then, the impossible requirement is made possible as a gift to be received. In Jesus Christ there is the new life bestowed that will develop the righteousness far beyond our reach. ( A. Maclaren, D. D. ) The soul's cry and the true response Homilist. I. THE SOUL'S CRY. "Who shall ascend into the hill of the Lord?" The spirit of this question is, how is fellowship with the great God to be attained? This state of fellowship with God is the great want of human souls. It is — 1. A very elevated state. It is the highest state of moral being. A soul in communion with God is high up above the mists, impurities, and tumults of worldly life. 2. A very holy state. Communion with Him is the holiest condition of souls. 3. A very desirable state. All should ascend, but what is the qualification for ascending? Of all the desirable things in life there is nothing so desirable for man as fellowship with God. For this his nature craves. II. THE TRUE RESPONSE. 1. The way of reaching this state.(1) Moral cleanness. A man may be clean handed so far as the eyes of men are concerned, and black hearted to the eyes of God. The clean hands must be hands washed by the pure sentiments, motives, and aims of a holy heart. The means —(2) Moral reality, 2. The blessedness of reaching this state. "He shall receive the blessing from the Lord." This blessing includes all others — loving fellowship with himself, and the possession of conscious and divinely recognised rectitude of character. ( Homilist. ) The one requirement A. Maclaren, D. D. Who may ascend, was a picturesquely appropriate question for singers toiling upwards; and "who may stand?" for those who hoped presently to enter the sacred presence. The ark which they bore had brought disaster to Dagon's temple, so that the philistine lords had asked in terror, "Who is able to stand before this holy Lord God?" And at Beth-Shemesh its presence had been so fatal that David had abandoned the design of bringing it up, and said, "How shall the Ark of the Lord come to me?" The answer which lays down the qualifications of true dwellers in Jehovah's house may be compared with the similar outlines of ideal character in Psalm 15 and Isaiah 33:14 . The one requirement is "purity." Here that requirement is deduced from the majesty of Jehovah, as set forth in vers. 1, 2, and from the designation of His dwelling as "holy." But this is the postulate of the whole Psalter. In it the approach to Jehovah is purely spiritual, while the outward access is used as a symbol; and the conditions are of the same nature as the approach. The general truth implied is, that the character of the God determines the character of the worshippers. Worship is supreme admiration, culminating in imitation. Its law is always, "They that make them are like unto them; so is everyone that trusteth in them." A god of war will have warriors, and a god of lust sensualists for his devotees. The worshippers in Jehovah's holy place must be holy. The details of the answer are but the echoes of a conscience enlightened by the perception of His character. In ver. 4 it may be noted that of the four aspects of purity enumerated, the two central refer to the inward life (pure heart; lifts not his desire unto vanity), and these are embedded, as it were, in the outward life of deeds and words. Purity of act is expressed by "clean hands," — neither red with blood nor foul with grubbing in dunghills for gold and other so-called good. Purity of speech is condensed into the one virtue of truthfulness (swears not to a falsehood). But the outward will only be right if the inward disposition is pure, and that inward purity will only be realised when desires are carefully curbed and directed. As is the desire, so is the man. Therefore the prime requisite for a pure heart is the withdrawal of affection, esteem, and longing from the solid-seeming illusions of sense. "Vanity" has, indeed, the special meaning of idols, but the notion of earthly good apart from God is more relevant here. In ver. 5 the possessor of such purity is represented as receiving "a blessing, even righteousness," from God, which is by many taken to mean beneficence on the part of God, "inasmuch as, according to the Hebrew religious view of the world, all good is regarded as reward from God's retributive, righteousness, and consequently as that of man's own righteousness or right conduct" (Hupfeld). The expression is thus equivalent to "salvation" in the next clause. ( A. Maclaren, D. D. ) Character fitness for worship J. Logan, F. R. S. E. The occasion of this Psalm is one of the grandest and most illustrious that anywhere occurs in history. By the phrases of ascending into the hill of God and standing in His holy place, the Psalmist would point out the persons who are to be admitted to worship God in His temple. In ascertaining the qualifications of the citizens of the spiritual Jerusalem the Psalmist does not so much as mention the external observances, the costly and laborious rites of the ceremonial

24:1-6 We ourselves are not our own; our bodies, our souls, are not. Even those of the children of men are God's, who know him not, nor own their relation to him. A soul that knows and considers its own nature, and that it must live for ever, when it has viewed the earth and the fulness thereof, will sit down unsatisfied. It will think of ascending toward God, and will ask, What shall I do, that I may abide in that happy, holy place, where he makes his people holy and happy? We make nothing of religion, if we do not make heart-work of it. We can only be cleansed from our sins, and renewed unto holiness, by the blood of Christ and the washing of the Holy Ghost. Thus we become his people; thus we receive blessing from the Lord, and righteousness from the God of our salvation. God's peculiar people shall be made truly and for ever happy. Where God gives righteousness, he designs salvation. Those that are made meet for heaven, shall be brought safe to heaven, and will find what they have been seeking. 24:7-10 The splendid entry here described, refers to the solemn bringing in of the ark into the tent David pitched for it, or the temple Solomon built for it. We may also apply it to the ascension of Christ into heaven, and the welcome given to him there. Our Redeemer found the gates of heaven shut, but having by his blood made atonement for sin, as one having authority, he demanded entrance. The angels were to worship him, Heb 1:6: they ask with wonder, Who is he? It is answered, that he is strong and mighty; mighty in battle to save his people, and to subdue his and their enemies. We may apply it to Christ's entrance into the souls of men by his word and Spirit, that they may be his temples. Behold, he stands at the door, and knocks, Rev 3:20. The gates and doors of the heart are to be opened to him, as possession is delivered to the rightful owner. We may apply it to his second coming with glorious power. Lord, open the everlasting door of our souls by thy grace, that we may now receive thee, and be wholly thine; and that, at length, we may be numbered with thy saints in glory.