.PSALM XXIV.-CHRIST'S ASCENSION.

THE bringing of the Ark of God to Mount Zion by David, 1 Chron. xv. is considered to have given occasion to this Psalm. The removal of the Ark was celebrated by a great assembly of the people, and it is supposed to be moving in a grand and solemn procession of the whole Israelitish nation towards its final abode on Mount Zion. On ascending the mountain, this psalm appears to have been sung by the people, and describes

I. THE CHARACTER OF GOD'S SERVANTS.

II. THE SOVEREIGNTY AND GLORY OF THEIR LORD.

And in this latter, represents also the sublime grandeur of
III. CHRIST'S VICTORIOUS ASCENSION

when returnig to His Father's presence, after He had made himself for "
while" lower than the angels.

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I. Who shall serve God acceptably in the place which He hath sanctified to His service? By such a question (verse 3) David reminds the people who attended the Ark to its high and holy place, that these were but patterns of heavenly things; so that to attain to heaven bereafter, they must be a peculiar people on earth, keeping themselves from all the gross acts of sin in action, their hearts from all secret impurity, their desires from the vain things of earth, their words from untruthfulness, verse 3-5; and of whom it should be said, "They seek thy face, O God of Jacob." To such as these, "blessing from the Lord" is sure.

II. THE SOVEREIGN GLORY OF GOD is set before us as a motive for thus serving Him. He is Lord of all—all is under His eye, all in His keeping—so that wherever a child of God goes, he is still in His Father's land. So too all "that dwell therein," verse 1, are His. We are not our own-our bodies and our souls are His. He that so firmly founded the earth upon the floods, will not fail to sustain and protect those whom He has created for His glory, verse 2. The concluding verses, verses 7-10 describe, in chorus, the splendid bringing in of the Ark, which was the symbol of God's presence, Jos. iii. 1, and for which the gates were to be opened, that it might take possession of the house where His glory was to dwell: but further

III. CHRIST'S VICTORIOUS ASCENSION is plainly represented; and we see here the welcome He received on His return to heaven. The gates of heaven closed against men, Gen. iii. 24, must be opened for man's Redeemer, who, by his perfect sacrifice, won the right to enter the Holy Place, Heb. ix. 12, as our forerunner. The angels who keep the gates of the new Jerusalem (Rev. xxi. 12.) ask "Who is this king of glory?" and they are told by those who are in attendance on the triumphant Messiah, in answer, that He is strong and mighty in battle, Is. lxiii. 1—3. Thus was declared that He had subdued all the enemies of his people-sin and death had been vanquished; and he might demand entrance not only for himself but for us. But further, He is "the Lord of hosts, he is the king of glory"—reclaiming all His divine authority and majesty, and receiving in Himself, and for all His people, all that glory which His previous humiliation, suffering, and death purchased (Phil. ii. 6--10.)

Let us give Christ, the King of glory, a welcome into our own hearts, when He seeks an entrance there (Rev. iii. 20.) by His Word and Spirit; that so we may be temples of His grace while on earth, and hereafter partakers of His glory in heaven.

PSALM II.-CHRIST, THE KING.

DAVID was the writer of this Psalm (see Acts iv. 25), and in it he seems to look quite beyond present events; so that, unlike other Psalms, which have a double meaning, this applies only to the Messiah and his times. The Holy Spirit here revealed to him, and through him to us (Rom. xv. 4), things which no human wisdom could foresee,—things only partly fulfilled even now, and which have a direct influence on our eternal welfare.

I. Note the PERSONS here spoken of. 1st. The Lord, or Jehovah. 2nd. The Son, his anointed. 3rd. The heathen people, kings, rulers, and judges.

1st. The Lord, or God the Father: claiming power and authority over all things in heaven and earth: comp. Dan. iv. 17, and Ps. lxxv. 6, 7. Can any compare with Him? See Is. xl. 12-18, 22, 25, 26; also Ps. xc. 1-3; civ. 1, 29, 30. 2nd. The Son, verses 7, 12, his Anointed, verse 2. Not as we may be, sons by adoption, Gal. iv. 6,7 (naturally strangers, even enemies), but his own and onlybegotten Son, John i. 14. How anointed? Kings were anointed with oil, an outward sign of inward grace given to them (if believers) to fit them for their work: for instance, 1 Sam. xvi. 1,12; Ps. lxxxix. 20, Christ was anointed with the Holy Ghost, Is. lxi. 1; Acts x. 38; and the very name Christ means anointed. The anointing also signified the consecration of the person to the office. The privilege might be lost (as by Saul), but till then, the person anointed was under especial divine protection. See the reverence paid in 1 Sam. xxiv. 6; xxvi. 9: 2 Sam. i. 14; xix. 21. None could injure the anointed without double guilt.

3rd. The heathen, unconverted, ungodly, "without God in the world," Ephes. ii. 12. How did they become such ? Not because God first cast them off, but that they first forsook Him, Rom. i. 28. See also Job xxi. 14, 15; and Rom. i. 20, 21. God would have had them know and love Him, 1 Tim. ii. 4; Acts xiv. 17. II. Note the EVENTS spoken of, which may remind us of the way in which David's coming to the throne was opposed by Saul and other enemies, but which clearly were future, as David, though anointed king, and set upon the hill of Zion, could never apply the 7th verse to himself.

1st. Not against David, then, but against Christ, the NATIONS, KINGS, AND RULERS REBELLED. When Christ came, in humiliation, two Herods sought his life, Matt. ii. 16; Luke xiii. 31. Pontius Pilate, with his Roman soldiers, put Him to death, Luke xxiii. 24; and the chief priests and Jewish nation (except only a small body of believers) rejected Him, and persecuted Him to death. True, they were professedly not heathen, but THEY ACTED AS HEATHEN, Acts iv. 25-27 They opposed Christ's claims to be the King, and broke all the bands that ought to bind them to Him,-bands that tie the heart, as love, fear, reverence obedience. This is going on Now in all the struggles of the ungodly against true religion see also John xv. 18-21; xvi. 1, 2; Rev. xx. 7-9.

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2nd. GOD'S TRIUMPH. “YET,” or “ in spite of all this opposition" (verse 6). Christ shall be King, Rev. xi. 15, on the heavenly Zion, i.e., the New Jerusalem, The attempt to hinder it was, and is, "a VAIN thing," utterly in vain. God laughs to scorn such mad designs; his Almighty power will work out his own "decree." verse 7. The earth is his (Ps. 1, 12), and He will give ALL of it to Christ, 1 Cor. xv. 24, 25; Phil. ii. 9—11.

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3rd. THE DESTRUCTION OF THE UNGODLY. How can they escape? ix. 4; Ps. xxi. 8; Amos ix. 1-4. They are as weak as clay, verse 9; and when God's anger is put forth, they perish, verse 12. WOULD GOD HAVE THEM PERISH? No; they are here invited to "kiss the Son," in token of reverential love. And how SAFE and BLESSED are all who do this! See Ps. xci.

THERE can be no question as to the application of this Psalm. It is fixed for us, on inspired authority, Acts ii. 34-36; Matt. xxii. 44, and every verse adds some fresh feature to the prophetic picture of the Messiah. David, in the midst of the Jewish priesthood, speaks of one more ancient and more noble, verse 4; and whilst looking forward to the Messiah as his Son after the flesh, speaks of Him at the same time as his Lord.

The distinguishing truth is Christ's priesthood; but we note several other important truths also.

I. MESSIAH'S DIVINITY.

II. HIS TRIUMPH OVER ENEMIES.

III. HIS SUCCESS IN GATHERING A PEOPLE.

IV. HIS PRIESTHOOD.

1.-MESSIAH'S DIVINITY is declared in verse 1, wherein God the Father, is represented as saying unto his Son, Take all power and authority, as the only Messiah and true King of thy Church, until I shall have utterly subdued all those that rise up against Thee; then do thou deliver up this Mediatorial kingdom. David, as our Lord compelled the Jews to admit (Matt. xxii. 44), called Messiah his "Lord," for although his offspring according to the flesh, yet in dignity of person and greatness of power, he was far superior to him and to every earthly potentate. II.—HIS TRIUMPH OVER ENEMIES proves this. They were to be brought low at his" footstool," verse 1, an allusion to the eastern custom of conquerors putting their feet on the necks of their enemies, Josh x. 24. So he will tread down his enemies, Mal. iv. 3, although, at present, He only rules "in the midst" of them, verse 2. But in "the day of his wrath," Rev. vi. 17, when the measure of iniquity is full, will come the final overthrow of all who resist his will, Psalm ii. 1—5. This will be, not in vengeance, but in judgment, for He will convince the heathen world that He is their Lawgiver and Judge, and will condemn all who have persecuted his people, verses 5, 6.

III. We are taught also to look at HIS SUCCESS IN GATHERING A PEOPLE. His kingdom was to begin at Zion, Psalm ii. 6, and by the power of his Word and Spirit, "the rod of his strength," it was to extend from thence, throughout the world, and is never to be overthrown. His subjects are characterized by "willingness" to obey Him; and by their multitudes resembling the spangles of the early drops of dew upon the grass, verse 3. To purchase this kingdom, by Divine right, John x. 28, He had indeed "to drink of the brook in the way," verse 7, the deep waters of affliction, and the stream of suffering, while on earth; but He was therefore exalted above principalities and powers to be head over all things to his Church, Col. i. 16-18.

IV.—HIS PRIESTHOOD is especially presented to us in verse 4, which is quoted by St. Paul, Heb. vii. who places the resemblance between Melchizedek and Jesus on the name and title of the former, on his having no father or mother, or priestly descent, or birth or death, or successor mentioned; which so far agreed with the latter, as He had no human father or mother in the ordinary way of generation; nor was of a sacerdotal family, nor began to exist at his birth, nor continued in a state of death, nor could have any successor in his office. He was appointed to his office by the decree of the Father, confirmed by an oath, Heb. vi. 17, "to offer gifts and sacrifices for sin," Heb. v. 1, and he is a priest " for ever; so that now in heaven" He ever liveth to make intercession for us," Heb. vii. 24-27.

PSALM XLV.-CHRIST AND THE CHURCH.

THIS Psalm is distinct from all others, and seems like an Old Testament foreshadowing of truths which find their full revelation in such passages as Ephes. v. 2533; Rev. xxi. 2. (The same train of thought is expanded in the song of Solomon). Thus the two pictures, what Christ is to his people, and what his people are to Him, are presented to us side by side, the first, however, being the most striking, because only by HIS GRACE can the Church become what He would have it. Note I. MESSIAH'S CHARACTER: his mingled righteousness and grace (or beauty). II. MESSIAH'S MAJESTY: as a victorious King, but still more as the "everlasting God."

III. THE CHURCH'S DUTY, to cleave to Him.

IV. THE CHURCH'S PRIVILEGES: glory and prosperity.

I.—MESSIAH'S CHARACTER is dictated by the Spirit (2 Sam. xxiii. 2), to the Psalmist, who declares that he has a perfect knowledge, as a prophet, of the subject he undertakes to treat, verse 1. He speaks of Christ the King as most beautiful and amiable in himself, a soul fairer than all created spirits, a body more pure and perfect, verse 2, and so gracious in his speech, Luke iv. 22, that by his word He instructed the ignorant, comforted the sorrowing, silenced his adversaries, healed diseases, controlled the elements and raised the dead. Thus is grace given through his word, and spiritual blessings follow, Eph. i. 3. Both by his life and death,-by his holy example and his expiation of sin on the cross,-he proved that he "loveth righteousness and hateth wickedness," verse 7, and thence, as we are taught in Heb. i. 6, we discern one reason of—

II.-MESSIAH'S MAJESTY, as the anointed King, Isaiah lxi. 9; Phil ii. 8, 9. His throne is "for ever and ever," Isaiah iv. 7, while his Divine nature, verse 6, shows how perfectly true and just must be his rule. Yet his sceptre is worn because of previous victory. By the sword of his Spirit, Heb. iv. 12, many Jews and Gentiles have been converted, the Hebrew nation scattered, the pagan power destroyed. But the manner in which this victory is gained is of the most remarkable kind; it is by the power of "truth, meekness, and righteousness," verse 4, upon men's hearts, 2 Tim. ii. 25. Still it is not the less effective, verse 5. The hearts and consciences of men are pricked, and filled with fear: "by the terrors of the Lord we persuade men." Conviction of sin, if resisted, brings destruction, Luke xix. 27. III. THE CHURCH'S DUTY of cleaving to Him, as a bride to her husband, is set before us in verses 10, 11. She must forsake all others, and love them less than Him, Luke xiv. 26, submit in all things to his will, Eph. v. 24, and pay Him homage as her Lord, Phil. ii. 10, 11, renouncing the world, and all the ties of earth, her "own people" and her "father's house” for his sake.

IV.-THE CHURCH'S PRIVILEGES will more than compensate for the loss of all beside. She is to partake of the glory of her King, standing at his right hand, verse 9, and receiving honour from Him; sharing his ivory palace, and the sweet perfumes of the heavenly graces of Christ, verse 8; the most powerful of the kings and rich men of the earth bringing their tribute to her, Rev. xxi. 24. While thus outwardly glorious, she is to be not less enriched within, the clothing of her mind and heart being pure as gold, verse 13, and the different graces of the faithful ones in her company will be her chief adornment, "the embroidery of the Church," verse 14. Prosperity shall attend her; instead of the old covenant of works limited to the ancient people, shall be the covenant of grace to all be lievers, verse 16, and so shall the Church perpetually increase the number of her children, "whom He shall make kings and priests unto God; and they shall reign on the earth," Rev. v. 10.

PSALM LXXII.-CHRIST THE PRINCE OF PEACE.

WHETHER this be a prayer of or for Solomon, it clearly reaches (in its full extent), to One far greater than he. Solomon's reign (at least the early part of it), was the height of Jewish prosperity, temporal and spiritual, and we shall find the chief features of this most beautiful Psalm traceable in his history. But even Solomon, in all his glory, cannot be accepted as the final subject of these glowing predictions and prayers. And thus the believer, whose hopes of pardon rest safely on a crucified Redeemer, looks forward with earnest longings for the kingdom of a glorified Messiah. "Even so; come! Lord Jesus! "

Applying the Psalm first to Solomon, let us notice

I. THE EXTENT AND DURATION OF HIS DOMINION.

II. THE CHARACTER OF HIS REIGN: RIGHTEOUSNESS AND MERCY.
III. THE PEACE AND HAPPINESS OF HIS SUBJECTS.

I.-SOLOMON'S DOMINION was from sea to sea," verse 8, i.e., the extent of the Promised Land, from the Red Sea to the Mediterranean, 1 Kings iv. 21, and although in his own person he reigned but forty years, yet in Him who was to come after him, the kingdom was "to have no end," Luke i. 33.

II. In his reign RIGHTEOUSNESS AND MERCY were to flourish. The prayer in verse 1, is that God would cause Him to govern the kingdom according to Divine precepts, 2 Chron. ix. 8. While ruling all rightfully, he was to be the especial defender of the poor, and the punisher of the oppressor, verses 2, 4. Hence all nations would respect and fear him, and distant nations would submit to his sceptre, verses 5, 9; Tarshish and the Isles of the Gentiles sent him treasures 1 Kings x. 22; the Queen of Sheba admiring his wisdom, brought gifts, verse 10; and "all the kings of the earth sought the presence of Solomon," 2 Chron. ix. III. THE PEACE AND HAPPINESS OF HIS SUBJECTS. Peace and plenty were found upon the mountains of Judea, verse 3. As "showers of rain" refreshing the earth, verse 6, so salutary is the government of a wise and pious prince. Good men were encouraged, righteousness was approved, and peace was enjoyed by all; verse 7. Blessing rested on his people and their land, verses 16, 17. Abundance of corn supplied their wants, 1 Kings iv. 20, and they rejoiced in their king, verses 17-19.

But the "King's Son," Acts ii. 30., was our Lord, the Prince of Peace, to whom these predictions, in their fulness, can alone refer. See, therefore

I. THE EXTENT AND DURATION OF CHRIST'S DOMINION. "from sea to sea," His universal monarchy over all nations, Matt. xxiv. 14. They that dwelt in the wilderness, strangers afar off, and they that were His enemies are all to be brought under His rule, verses 9-11. As earthly rulers bowed before Solomon offering gifts, so the Wise Men came to Jesus, Matt. ii. 11;—all kings shall fall before Him and all nations serve Him, Rev. xi. 15. His name shall endure for ever, Luke i. 32, 33. II.—THE CHARACTER OF HIS REIGN. -He came to reign in righteousness, Isa. xxxii. 1. As a fruit of His righteousness is the “abundance of peace.” He was the true Melchizedek, the "king of righteousness" and the true Solomon. "the King of Salem, the Prince of Peace," Heb. vii. 2. He is our peace," reconciling us to God, taking away the enmity, shedding abroad the love of God in our hearts, and making both one through the blood of the Cross, Ephes. ii. 13—19.

III. HAPPY ARE THE SUBJECTS of such a king! the promise "Peace on earth, good will towards men", is fulfilled in His reign. He shows pity to the poor, gives deliverance to the captive, verse 4; Luke iv. 18-21; abundantly supplies all His people's wants, verse 16; the Holy Spirit quickens and refreshes their souls, verse 6: the Word of His Gospel, verse 16, makes many converts, Acts vi. 7, and His grace and blessing fill their hearts with praise, verse 17, 18.