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There seems to be no very great difficulty in finding the occasion on which this magnificent psalm was originally composed. In all probability it was written by David, and sung on the occasion of bringing up the ark of God to Mount Zion (2 Samuel 6:2, 18; 2 Samuel 17:25, 26). Some regard it as prophetic, and call it "the Song of Advent," others "the Song of the Ascension." Others again apply it individually, and look upon it as appropriate for one who would open his heart to God, and let the King of glory enter therein. There are, however, so many Scriptures bearing more manifestly on these three latter applications, and there is such a fulness of instruction in dealing with the truths which are immediately suggested by the song as prepared for the historic occasion above referred to, that we shall simply invite the reader to follow the course of thought suggested thereby. All the historic information needed may be gathered from the writers referred to below; especially from the brilliant and inspiring description of Dean Stanley. The psalm discloses to us the grand revelation of God which the Hebrews possessed, and the joy which they felt at his making his dwelling-place among them. From the Hebrew standpoint we are bound to move forward to that of the Christian. Remembering this, let us note -

I. THE NAME AND DOMAIN OF JEHOVAH ARE IMMEASURABLY VAST; while the greatness of his attributes, as disclosed to his people of the olden time, is correspondingly august. The various names given to him in this psalm show us how far removed were the Hebrews' thoughts of God from those to which other nations of the earth had attained. The various expressions for the Name of God which are found here remove us very far from anything like anthropomorphism.

1. Jehovah; pure being - he who is, was, and will ever be.

2. The God of salvation.

3. The God of Jacob (LXX.), who can note the individual while watching over all.

4. The King of glory in whom the highest glory centres, and from whom all created glory proceeds, of every kind.

5. The Lord of the whole earth. The wide difference in this respect between the thoughts of the heathen and those of Israel is seen in 1 Kings 20:23; Daniel 2:11. The idea of local and tutelary deities is common enough among pagan nations. But that of one God supreme and alone is taught by revelation (Deuteronomy 6:4).

6. The Lord of hosts; Lord of all the hosts of heaven, whether the hosts of stars that roll at his command, or the hosts of seraphim and cherubim who wait upon his word. All these names of God are now a joy to the believer. He sees more in each of them than the saints of old could possibly do; and seeing God as revealed in Christ, he can add yet other names, and say:

7. "God is Spirit;" "God is light;" "God is love," adding to the latter the touching words, "He loved me, and gave himself for me." Thus while the universe is no tax on his power, the humblest child may nestle in his love.

"His greatness makes us brave as children are
When those they love are near."

II. NEVERTHELESS, THERE ARE SOME SPOTS WHERE HIS PRESENCE IS SPECIALLY SEEN. "The hill of the Lord" (ver. 3); "His holy place" (ver. 3). A careful student of the Scriptures may find matter of absorbing interest in two disclosed facts:

(1) that the great aim of God's revelation is to bring about the dwelling of man with God, and of God with man (cf. Exodus 25:8);

(2) that this is one of the thoughts of God unfolded in its different stages in the Scriptures.

1. There was the patriarchal period, when each holy man might commune with God, or erect his altar or his Bethel anywhere.

2. There was the Mosaic and prophetic period, during which there was one place that the Lord chose to put his Name there.

3. There is the present Christian period, of which it is said

(1) in prophecy (Malachi 1:11);

(2) in promise (Matthew 18:20), that wherever God's people meet in his name, he will be with them.

4. There will be the heavenly state (Revelation 21:3, 22, 23). We have not yet come to the rest and inheritance which the Lord hath promised to give us. The fourth stage is yet ahead. The second is past. The third is ours. To the believer, any room where but two or three meet in their Saviour's name may be as really a house of worship as the proudest cathedral. Such worship-rooms were common in the early Christian age. The worship itself consecrates the place. And the presence of God is in it, because it is with those who worship there. No Church has any monopoly of this Real -Presence. To all believers the Living One has said, "Go! teach, baptize, and lo! I am with you all the days, to the end of the age!"

III. THE LIVING PRESENCE OF GOD, WHEREVER REALIZED, SHEDS A RADIANCY OF GLORY. The ark was to the Hebrews the symbol, sign, and token of the Divine presence, and when it was conveyed to the Hill of Zion, that hill at once attained a proud preeminence, before which hills of far greater height became quite insignificant. Hence Psalm 68:16. And whether in earlier or later days, in tabernacle or temple, God's "way" was "in the sanctuary." Note: The tokens of God's presence, and these alone, will light up any place of worship with glory. That presence is realized:

1. In the blest fellowship the saints have in their worship, with all the redeemed on earth and in heaven, as well as with the Lord.

2. In the concert of prayer, as they plead for each other and for all men.

3. In the messages of love that come to them from their Father's Word.

4. In partaking of the tokens of love which are given in the sacrament of the Lord's Supper.

5. And in the reception of new blessing and power for life's service through the energy of the Holy Ghost, who in his blest fellowship quickens and inspires. Surely, any place where all these boons are enjoyed is indeed radiant with light and blessing!

IV. ALTHOUGH THIS PRESENCE MAY FILL THE HOUSE OF WORSHIP, NOT ALL THEREIN WILL BE EQUALLY CONSCIOUS OF IT. Surely this must be the deep meaning of vers. 3-6. The question in ver. 3 is unintelligible. As a matter of fact, any one could ascend the hill of the Lord, and even take up his abode in the sacred precincts. But physical proximity to the ark of God, and spiritual nearness to the God of the ark, are two very different things. It is easy to be where God is blessing his people; it is another thing to be one of those who get the blessing. Moral and spiritual receptivity is needful if we would enjoy the fulness of that blessing. Mechanism is not inspiration. Posture is not devotion. The Real Presence cannot be had through the bread and wine of the sacrament. It will not come to any through a line of officiating priests. While no one may limit the extent of the blessing so as to shut out any true worshipper, on the other hand, not even the holiest place will ensure the blessing to any except the worshipper is true. "He that hath clean hands and a pure heart; he shall receive the blessing from the Lord, and righteousness from the God of his salvation."

V. BY SUCH AS WORSHIP IN SPIRIT AND TRUTH THE SACRED GATES MAY BE OPENED WITH JOYOUS ACCLAIM, TO RECEIVE THE KING OF GLORY. (Vers. 7-10.) Yea, "the King of glory shall come in." He will. There is no doubt of it. The gates will not be opened in vain. The joyous host of devout souls wending their way thither will not be doomed to disappointment (Psalm 26:8; Psalm 27:4-6; Psalm 42:4; Psalm 43:3, 4; Psalm 48:9; Psalm 66:13-19; Psalm 73:16, 17; Psalm 77:13; Psalm 84; Psalm 87; Psalm 116:14-19; Psalm 118:19-27; Psalm 132:13-16). They may take up the grand choral song of this psalm, and make it their own. That they and God thus may meet is the only reason why these houses of worship are erected. That they do thus meet, the experience of the saints declares. That they will thus meet, the promises of God's Word ensure. Note: The dignity of God's worshippers. Not only do they go to speak to the King, but the King of heaven comes to meet them! - C.

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Parallel Verses

KJV: {A Psalm of David.} The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein.

WEB: The earth is Yahweh's, with its fullness; the world, and those who dwell therein.