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A Psalm of thanksgiving for that holy concord which prevailed in the nation, and which the Lord's people are earnestly exhorted to maintain.

A Song of Degrees of David.

1. Behold! how good, and how becoming, that brethren¹ should even dwell together! 2. Like the precious ointment upon the head, that descendeth upon the beard, the beard of Aaron, which descendeth upon the skirt of his garments.² 3. Like the dew of Hermon,³ which descendeth upon the mountains of Zion,⁴ for there⁵ Jehovah commanded the blessing, life for evermore.

1. Behold how good, etc. I have no doubt that David in this Psalm renders thanks to God for the peace and harmony which had succeeded a long and melancholy state of confusion and division in the kingdom, and that he would exhort all individually to study the maintenance of peace. This is the subject enlarged upon, at least so far as the shortness of the Psalm admits of it. There was ample ground to praise the goodness of God in the highest terms, for uniting in one a people which had been so deplorably divided. When he first came to the kingdom the larger part of the nation considered him in the light of an enemy to the public good, and were alienated from him. Indeed so mortal was the feud which existed, that nothing else than the destruction of the party in opposition seemed to hold out the prospect of peace. The hand of God was wonderfully seen, and most unexpectedly, in the concord which ensued among them, when these who had been inflamed with the most violent antipathy cordially coalesced. This⁶ peculiarity in the circumstances which called forth the Psalm has been unfortunately by interpreters, who have considered that David merely passes a general commendation upon brotherly union, without any such particular reference. The exclamation with which the Psalm opens, Behold! is particularly expressive, not only as setting the state of things visibly before our eyes, but suggesting a tacit contrast between the delightfulness of peace and those civil commotions which had wellnigh rent the kingdom asunder. He sets forth the goodness of God in exalted terms, the Jews having by long experience of intestine feuds, which had gone far to ruin the nation, learned the inestimable value of union. That this is the sense of the passage appears still further from the particle gm, gam, at the end of the verse. It is not to be understood with some, who have mistaken the sense of the Psalmist, as being a mere copulative, but as adding emphasis to the context. We, as if he had said, who were naturally brethren, had become so divided, as to view one another with a more bitter hatred than any foreign foe, but now how well is it that we should cultivate a spirit of brotherly concord!

There can at the same time be no doubt; that the Holy Ghost is to be viewed as commending in this passage that mutual harmony which should subsist amongst all God's children, and exhorting us to make every endeavor to maintain it. So long as animosities divide us, and heartburnings prevail amongst us, we may be brethren no doubt still by common relation to God, but cannot be judged one so long as we present the appearance of a broken and dismembered body. As we are one in God the Father, and in Christ, the union must be ratified amongst us by reciprocal harmony, and fraternal love. Should it so happen in the providence of God, that the Papists should return to that holy concord which they have apostatized from, it would be in such terms as these that we would be called to render thanksgiving unto God, and in the meantime we are bound to receive into our brotherly embraces all such as cheerfully submit themselves to the Lord. We are to set ourselves against those turbulent spirits which the devil will never fail to raise up in the Church, and be sedulous to retain intercourse with such as show a docile and tractable disposition. But we cannot extend this intercourse to those who obstinately persist in error, since the condition of receiving them as brethren would be our renouncing him who is Father of all, and from whom all spiritual relationship takes its rise. The peace which David recommends is such as begins in the true head, and this is quite enough to refute the unfounded charge of schism and division which has been brought against us by the Papists, while we have given abundant evidence of our desire that they would coalesce with us in God's truth, which is the only bond of holy union.

3. Like the precious ointment upon the head. We have here clear proof that David, as we have just said, holds all true union among brethren to take its rise from God, and to have this for its legitimate object, that all may be brought to worship God in purity, and call upon iris name with one consent. Would the similitude have been borrowed from holy ointment if it had not been to denote, that religion must always hold the first place?⁷ Any concord, it is thus insinuated, which may prevail amongst men, is insipid, if not pervaded by a sweet savor of God's worship. We maintain, therefore, that men are to be united amongst themselves in mutual affection, with this as the great end., that they may be placed together under the government of God. If there be any who disagree with these terms, we would do well rather to oppose them strenuously, than purchase peace at the expense of God's honor. We must hold, that when mention is made of the Priest, it is to intimate, that concord takes its rise in the true and pure worship of God, while by the beard and skirts of the garments, we are led to understand that the peace which springs from Christ as the head, is diffused through the whole length and breadth of the Church. The other figure, of the dew distilling upon Mount Zion and Hermon, denotes, that a holy unity has not only a sweet savor before God, but is productive of good effects, as the dew moistens the earth and supplies it with sap and freshness. Moses, we know, said of Judea, that it was not like Egypt fertilized by the overflowings of its river, but such as drank daily of the rain of heaven. (Deuteronomy 11:11.) David suggests, that the life of man would be sapless, unprofitable, and wretched, unless sustained by brotherly harmony. It is evident, that mount Hermon must have been rich and fruitful, being famed amongst places for pasture. Mountains depend principally for fertility upon the dews of heaven, and this was shown in the case of mount Zion. David adds in the close, that God commands his blessing where peace is cultivated; by which is meant, that he testifies how much tie is pleased with concord amongst men, by showering down blessings upon them. The same sentiment is expressed by Paul in other words, (2 Corinthians 13:11; Philippians 4:9,) "Live in peace, and the God of peace shall be with you." Let us then, as much as lies in us, study to walk in brotherly love, that we may secure the divine blessing. Let us even stretch out our arms to those who differ from us, desiring to bid them welcome if they will but return to the unity of the faith. Do they refuse? Then let them go. We recognize no brotherhood, as I have said already, except amongst the children of God.

An exhortation to praise God, addressed to the people of God generally, but more particularly to the Priests and Levites.

1. Behold! bless ye Jehovah, all ye servants of Jehovah, who stand nightly in the house of Jehovah. 2. Lift up your hands towards the sanctuary,⁸ and bless Jehovah. 3. Jehovah bless thee out of Zion, who made heaven and earth!

1. Behold! bless ye Jehovah. Some interpreters think, that others besides the Levites are here intended, and it must be granted, at least, that some of the more zealous of the people remained over night in the Temple, as we read (Luke 2:37) of Anna, a widow, "who served God constantly with prayers night and day."⁹ But it is evident, from the close of the Psalm, that the inspired penman addresses priests only, since he prescribes the form of benediction which they were to offer up for the people, and this was a duty belonging exclusively to the Priests. It would appear then, that the Levites are here called servants of God, from the functions they discharged, being specially appointed, and that by turns, to watch by night in the Temple, as we read in the inspired history.¹⁰ (Leviticus 8:35.) The Psalm begins with the demonstrative adverb Behold! setting the matter of their duty before their eyes, for they were to be stimulated to devotion by looking constantly to the Temple. We are to notice the Psalmist's design in urging the duty of praise so earnestly upon them. Many of the Levites, through the tendency which there is in all men to abuse ceremonies, considered that nothing more was necessary than standing idly in the Temple, and thus overlooked the principal part of their duty. The Psalmist would show that merely to keep nightly watch over the Temple, kindle the lamps, and superintend the sacrifices, was of no importance, unless they served God spiritually, and referred all outward ceremonies to that which must be considered the main sacrifice the celebration of God's praises. You may think it a very laborious service, as if he had said, to stand at watch in the Temple, while others sleep in their own houses; but the worship which God requires is something more excellent than this, and demands of you to sing his praises before all the people. In the second verse he reminds them in addition, of the form observed in calling upon the name of the Lord. For why do men lift their hands when they pray? Is it not that their hearts may be raised at the same time to God?¹¹ It is thus that the Psalmist takes occasion to reprehend their carelessness in either standing idle in the Temple, or trifling and indulging in vain conversation, and thus failing to worship God in a proper manner.

3. Jehovah bless thee out of Zion! We have conclusive proof in my opinion from this verse that the Psalm is to be considered as referring to the priests and Levites only, for to them it properly belonged under the law to bless the people. (Numbers 6:23.) The Psalmist had first told them to bless God; now he tells them to bless the people in his name. Not that God meant by any such injunction that the people might themselves indulge in a life of carnal security an opinion prevalent among the Papists, who think that if the monks chant in the temples, this is all the worship necessary on the part of the whole body of the people. What God intended was, that the priests should lead the way in divine service, and the people take example by what was done in the temple, and practice it individually in their private houses. The duty of blessing the people was enjoined upon the priests, as representing Christ's person. Express mention is intentionally made of two things, which are in themselves distinct, when the God who blessed them out of Zion is said to be also the Creator of heaven and earth. Mention is made of his title as Creator to set forth his power, and convince believers there is nothing that may not be hoped from God. For what is the world but a mirror in which we see his boundless power? And those must be senseless persons indeed, that are not satisfied with the favor of Him who is recognized by them as having all dominion and all riches in his hand. Since many, however, are apt, when they hear God spoken of as Creator, to conceive of him as standing at a distance from them, and doubt their access to him, the Psalmist makes mention also of that which was a symbol of God's nearness to his people and this that they might be encouraged to approach him with the freedom and unrestrained confidence of persons who are invited to come to the bosom of a Father. By looking to the heavens, then, they were to discover the power of God by looking to Zion, his dwellingplace, they were to recognize his fatherly love.

An exhortation to praise God, both for his goodness specially shown to his chosen people, and for his power and glory apparent in the world at large. A contrast is drawn between idols, which had but a vain show of divinity, and the God of Israel, who had established his claim to be considered the only true God by clear and indubitable proofs, and this with the view of leading his people the more cheerfully to praise him, and submit to his government.

1. Praise ye the name of Jehovah,¹² praise him, O ye servants of Jehovah! 2. Ye who stand in the house of Jehovah, and ye who stand in the courts of the house of our God.¹³ 3. Praise God, for good is Jehovah: sing unto his name, for it is pleasant. 4. For God hath chosen Jacob¹⁴ unto himself, and Israel for his peculiar treasure.

1. Praise ye the name of Jehovah Though this Psalm begins almost in the same manner with the preceding, the Psalmist would not appear to be addressing the Levites exclusively, but the people generally, since the reasons given for praising God are equally applicable to all God's children. No mention is made of night watching, or of their standing constantly in the Temple. But indeed, as it was the special duty of the priests to take the lead in this devotional exercise, to give out, if we might use such an expression, and sing the praises of God before the people, there is no reason why we should not suppose that they are primarily addressed, and stirred up to their duty. We need only to examine the words more closely in order to be convinced that the people are included as next in order to the priests.¹⁵ For the Psalmist addresses the servants of God who stand in the temple, then those who are in the courts, whereas no notice was taken of the courts in the former Psalm. Mention seems to be made of courts in the plural number, because the priests had their court; and then there was another common to all the people, for by the law spoken of, (Leviticus 16:17,) they were prohibited from entering the sanctuary. To prevent any feeling of disgust which might arise from the very frequent repetition of this exhortation to the praises of God, it is only necessary to remember, as was already observed, that there is no sacrifice in which he takes greater delight than the expression of our gratitude. Thus, (Psalm 50:14,)

"Sacrifice unto the Lord thanksgiving, and pay your vows to the Most High;"

and, (Psalm 116:12, 13,)

"What shall I render unto the Lord for all his benefits? I will take the cup of salvation, and call upon the name of the Lord."

Particular attention is to be paid to those passages of Scripture which speak in such high terms of that worship of God which is spiritual; otherwise we may be led, in the exercise of a misguided zeal, to spend our labor upon trifles, and in this respect imitate the example of too many who have wearied themselves with ridiculous attempts to invent additions to the service of God, while they have neglected what is of all other things most important. This is the reason why the Holy Spirit so repeatedly inculcates the duty of praise. It is that we may not undervalue, or grow careless in this devotional exercise. It implies, too, an indirect censure of our tardiness in proceeding to the duty, for he would not reiterate the admonition were we ready and active in the discharge of it. The expression in the end of the verse — because it is sweet, admits of two meanings — that the name of God is sweet, as in the previous clause it was said that God is good — or, that it is a sweet and pleasant thing to sing God's praises. The Hebrew word nym naim, properly signifies beautiful or comely, and this general signification answers best.¹⁶

4. For God hath chosen Jacob Other reasons are given afterwards why they should praise God, drawn from his government of the world. But as it was only the children of Abraham who were favored with the knowledge of God at that time, and were capable of praising him, the Psalmist directs them to the fact of their having been chosen by God to be his peculiar people, as affording matter for thanksgiving. The mercy was surely one of incomparable value, and which might well stir them up to fervent gratitude and praise, adopted as they were into favor with God, while the whole Gentile world was passed by. The praise of their election is given by the Psalmist to God — a clear proof that they owed the distinction not to any excellency of their own, but to the free mercy of God the Father which had been extended to them. He has laid all without exception under obligation to his service, for

"he maketh his sun to rise on the evil and on the good." (Matthew 5:45.)

But he bound the posterity of Abraham to him by a closer tie, such as that by which he now adopts men generally into his Church, and unites them with the body of his only-begotten Son.¹⁷

5. For I know that Jehovah is great, and our God above all gods. 6. Whatsoever doth please him, Jehovah does in heaven and in earth, in the sea, and in all deep places. 7. Causing the clouds to ascend from the end of the earth, he maketh lightnings for the rain, bringing forth the wind out of his secret places.¹⁸

5. For I know that Jehovah is great We have here a general description of the power of God, to show the Israelites that the God they worshipped was the same who made the world, and rules over all according to his will, neither is there any other besides him. He would not exclude others when he speaks of having known himself the greatness of God, but is rather to be considered as taking occasion from his own experience to stir up men generally to attend to this subject, and awake to the recognition of what lies abundantly open to observation. The immensity of God is what none can comprehend; still his glory, so far as was seen fit, has been sufficiently manifested to leave all the world without excuse for ignorance. How can one who has enjoyed a sight of the heavens and of the earth shut his eyes so as to overlook the Author of them without sin of the deepest dye? It is with the view, then, of stirring us up more effectually, — that the Psalmist makes reference to himself in inviting us to the knowledge of God's glory; or rather he reprehends our carelessness in not being alive enough to the consideration of it. The second part of the verse makes the truth of the observation which I have already stated still more apparent, — that the Psalmist's design was to retain the Israelites in the service and fear of the one true God, by a declaration to the effect that the God who covenanted with their Fathers was the same who created heaven and earth, No sooner had he made mention of Jehovah than he adds his being the God of Israel. It follows as a necessary consequence, that all who depart from this God prefer a god who has no claim to the title, and that Jews and Turks, for example, in our own day, are guilty of mere trifling when they pretend to worship God the Creator of the world. Where persons have diverged from the law and from the gospel, any show of piety they may have amounts to a renunciation of the true God. The Psalmist had, therefore, in his eye when he clothed God with a specific title,, to limit the Israelites to that.God who was set forth in the doctrine of the Law. If by 'lhym, Elohim, we understand the false gods of the Gentiles — the title is given them only by concession, for it could not be properly assigned to what are mere lying' vanities; and the meaning is, that God's greatness altogether eclipses any pretended deity. But the expression would seem to include the angels, as has been already observed, in whom there is some reflection of divinity, as being heavenly principalities and powers, but who are exalted by God, and assigned such a subordinate place as may not interfere with his glory.¹⁹

6. Whatsoever doth please him, etc. This is that immeasurable greatness of the divine being, of which he had just spoken. He not only founded heaven and earth at first, but governs all things according to his power. To own that God made the world, but maintain that he sits idle in heaven, and takes no concern in the management of it, is to cast an impious aspersion upon his power; and yet the idea, absurd as it is, obtains wide currency amongst men. They would not say, perhaps, in so many words, that they believed that God slept in heaven, but in imagining, as they do, that he resigns the reins to chance or fortune, they leave him the mere shadow of a power, such as is not manifested in effects; whereas Scripture teaches us that it is a real practical power, by which he governs the whole world as he does according to his will. The Psalmist expressly asserts every part of the world to be under the divine care, and that nothing takes place by Chance, or without determination. According to a very common opinion, all the power necessary to be assigned to God in the matter, is that of a universal providence, which I do not profess to understand. The distinction here made between the heavens, earth, and waters, denotes a particular governments. The term chphr, chaphets, is emphatical. The Holy Spirit declares that he does whatsoever pleases him. That confused sort of divine government which many talk of, amounts to no more than a certain maintenance of order in the world, without due counsel. No account whatever is made of his will in this way, for will implies counsel and method. Consequently there is a special providence exerted in the government of the various parts of the world, there is no such thing as chance, and what appears most fortuitous, is in reality ordered by his secret wisdom. We are not called to inquire why he wills events which contradict our sense of what his administration should be, but if we would not unsettle the very foundations of religion, we must hold by this as a firm principle, that nothing happens without, the divine will and decree.²⁰ His will may be mysterious, but it is to be regarded with reverence, as the fountain of all justice and rectitude, unquestionably entitled as it is to our supreme consideration. For farther information upon this subject the reader may consult Psalm 115.

7. Causing the clouds to ascend The Psalmist touches upon one or two particulars, in illustration of the point that nothing takes place of itself, but by the hand and counsel of God. Our understandings cannot comprehend a thousandth part of God's works, and it is only a few examples which he brings forward to be considered in proof of the doctrine of a divine providence which he had just announced. He speaks of the clouds ascending from the ends of the earth; for the vapours which rise out of the earth form clouds, when they accumulate more densely together. Now who would think that the vapours which we see ascending upwards would shortly darken the sky, and impend above our heads? It strikingly proves the power of God, that these thin vapours, which steam up from the ground:, should form a body over-spreading the whole atmosphere. The Psalmist mentions it as another circumstance calling for our wonder, that lightnings are mixed with rain, things quite opposite in their nature one from another. Did not custom make us familiar with the spectacle, we would pronounce this mixture, of fire and water to be a phenomenon altogether incredible.²¹ The same may be said of the phenomena of the winds. Natural causes can be assigned for them, and philosophers have pointed them out; but the winds, with their various currents, are a wonderful work of God. He does not merely assert the power of God, be it observed, in the sense in which philosophers themselves grant it, but he maintains that not a drop of rain falls from heaven without a divine commission or dispensation to that effect. All readily allow that God is the author of rain, thunder, and wind, in so far as he originally established this order of things in nature; but the Psalmist goes farther than this, holding that when it rains, this is not effected by a blind instinct of nature, but is the consequence of the decree of God, who is pleased at one time to darken the sky with clouds, and at another to brighten it again with sunshine.

8. He smote the first-born of Egypt, from man to beast. 9. He sent tokens and wonders in the midst of thee, O Egypt! On Pharaoh, and on all his servants. 10.. He smote great nation, and slew mighty kings. 11. Sikon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan.²² 12. And gave their land for an heritage, an heritage to Israel his people.

8. He smote the first-born of Egypt He now reverts to those more special benefits, by which God had laid his Church and chosen people under obligation to his service. As it was the Lord's believing people only whom he addressed, the chief point singled out as the subject of praise is God's having adopted them, small as they were in numbers, from the mass of the human family. Again, there was the fact of his having set himself in opposition, for their sakes, to great kingdoms and mighty nations. The wonderful works done by God in Egypt and in Canaan were all just so many proofs of that fatherly love which he entertained for them as his chosen people. It is not strictly according to historic order to begin with mentioning the destruction of the first-born of Egypt; but this is instanced as a memorable illustration of the great regard God had for the safety of his people, which was such that he would not spare even so mighty and wealthy a nation. The scope of the passage is to show that God, in delivering his people, had abundantly testified his power and his mercy.

10. He smote great nations He comes now to speak of the end for which God delivered them from their bondage. He did not lead his people out of Egypt, and then leave them to wander as they might, but brought them forth that he might settle them in the promised inheritance. This the Psalmist mentions as another signal proof of the favor of God, and his unwearied kindness to them; for having once taken the children of Abraham by the hand, he led them on, in the continued exercise of his power, till he put them in possession of the promised land. He takes occasion to extol God's power, from the circumstance that it was only after the slaughter of many enemies that they came to the peaceable possession of the country. And it was a striking illustration of the divine goodness to manifest this preference for the Israelites, who were but a multitude of inconsiderable persons, while those opposed to them were mighty kings and powerful nations. Notice is taken of two kings, Sihon and Og, not as being more powerful than the rest, but because shutting up the entrance to the land in front they were the first formidable enemies met with²³ and the people, besides, were not as yet habituated to war. As the crowning act of the Lord's goodness, the Psalmist adds, that the Israelites obtained firm possession of the land. One has said —

"Non minor est virtus quam quaerere, parta tueri,"

"It is no less an achievement to keep possession than to acquire it;" and as the Israelites were surrounded with deadly enemies, the power of God was very eminently displayed in preserving them from being rooted out and expelled again, an event which must have repeatedly taken place, had they not been firmly settled in the inheritance.

13. O Jehovah! thy name is for ever; O Jehovah! thy memorial is from generation to generation. 14. For Jehovah will judge his people, and he will repent himself²⁴ concerning his servants.

13. O Jehovah! thy name is for ever There are many reasons why the name of God ought always to be kept up in the world, but here the Psalmist speaks more especially of that everlasting praise which is due to him for preserving his Church and people, the cause being immediately added — that God will judge his people The whole world is a theater for the display of the divine goodness, wisdom, justice, and power, but the Church is the orchestra, as it were — the most conspicuous part of it; and the nearer the approaches are that God makes to us the more intimate and condescending the communication of his benefits, the more attentively are we called to consider them. The term judging in the Hebrew expresses whatever belongs to just and legitimate government,²⁵ the future tense denoting continued action apparently, as it often does, so that what the Psalmist says is tantamount to this — that God would always watch over and preserve his people, and that being thus under God's guardian care, they would be placed in safety. Or we may suppose that the Psalmist employs the future tense to teach us that, under affliction, we must have a sustained hope, not giving way to despondency, though God may seem to have overlooked and deserted us, since whatever temporary delays there may be of his help, he will appear as our judge and defender at the proper season, and when he sees that we have been sufficiently humbled. This may recommend itself the more to be the true meaning, because the Psalmist seems to allude to the expression of Moses, (Deuteronomy 32:36,) whose very words indeed, he quotes. As some alleviation under the divine chastisements which the people would suffer, Moses foretold that God would come forth as their judge, to help and deliver them when in extremity. And this the writer of the present Psalm, whoever he may have been, makes use of with a general application to the Church, declaring that God would never allow it to be altogether destroyed, since upon the event of its destruction he would cease to be a King. To propose changing the tense of the verb into the past, and understand it of God having shown himself to be the judge of his people against the Egyptians, puts a feeble sense upon the passage, and one which does not suit with the context, either of this Psalm or of the address of Moses. The Hebrew verb nchm, nacham, means either to repent, or to receive comfort, and both meanings answer sufficiently well. On the one hand, when God returns in mercy to his people, though this implies no change in him, yet there is a change apparent in the event itself. Thus he is said to repent when he begins to show mercy to his people, instead of manifesting his displeasure in just judgments against them. Again, he is said to receive consolation, or to be appeased and reconciled towards his people, when in remembrance of his covenant, which endures for ever, he visits them with everlasting mercies, though he had corrected them for a moment. (Isaiah 54:8.) The meaning, in short, is, that the displeasure of God towards his people is but temporary, and that, in taking vengeance upon their sins, he remembers mercy in the midst of wrath, as Habakkuk says. (Habakkuk 3:2.) Thus God is spoken of as man, manifesting a father's affection, and restoring his children, who deserved to have been cast off, because he cannot bear' that the fruit of his own body should be torn from him. Such is the sense of the passage — that God has a compassion for his people because they are his children, that he would not willingly be bereaved of them and left childless, that he is placable towards them, as being dear to him, and that having recoginsed them as his offspring, he cherishes them with a tender love.

15. The images of the nations are silver and gold, the work of men's hands. 16. They have a mouth, and will not speak: they have eyes, and will not see. 17. They have ears, and will not hear; also²⁶ there is no breath in their mouth. 18. Like be they to them who make them, whosoever trusteth in them. 19. Bless Jehovah, O house of Israel! bless Jehovah, O house of Aaron! 20. Bless Jehovah, O house of Levi! ye that fear Jehovah, bless Jehovah. 21. Blessed be Jehovah out of Zion, who dwelleth at Jerusalem. Hallelujah.²⁷

15. The images of the nations, etc. As the whole of this part of the Psalm has been explained elsewhere, it is needless to insist upon it, and repetition might be felt irksome by the reader. I shall only in a few words, therefore, show what is the scope of the Psalmist. In upbraiding the stupidity of the heathen, who thought that they could not have God near them in any other way than by resorting to idol worship, he reminds the Israelites of the signal mercy which they had enjoyed, and would have them abide the more deliberately by the simplicity and purity of God's worship, and avoid profane superstitions. He declares, that idolaters only draw down heavier judgments upon themselves, the more zealous they are in the service of their idols. And there is no doubt, that, in denouncing the awful judgments which must fall upon the worshippers of false gods, it is his object to deter such as had been brought up under the word of God from following their example. In Psalm 115 the exhortation given is to trust or hope in the Lord; here, to bless him. The Levites are mentioned in addition to the house of Aaron, there being two orders of priesthood. Every thing else in the two Psalms is the same, except that, in the last verse:, the Psalmist here joins himself, along with the rest of the Lord's people, in blessing God. He says, out of Zion, for when God promised to hear their prayers from that place, and to communicate from it the rich display of his favor, he thereby gave good ground why they should praise him from it.²⁸ The reason is stated, that he dwelt in Jerusalem; which is not to be understood in the low and gross sense that he was confined to any such narrow residence; but in the sense, that he was there as to the visible manifestation of his favor, experience showing, that while his majesty is such as to fill heaven and earth, his power and grace were vouchsafed in a particular manner to his own people.