When the ark was safely placed within the curtains of David's new tabernacle on Mount Zion, and the fact of God's dwelling with his people was freshly impressed by the permanent presence of his symbol, it was fitting that, in some most solemn and expressive way, the full consecration of the people to the service of Jehovah should be declared. For this purpose special burnt offerings and peace offerings were presented. The special features of these two kinds of offering may be indicated so as to bring out their particular adaptation to the circumstances of the day. The victim, in the case of the "burnt offering," might be any kind of animal fit for sacrifices, but it must be a male. And it must be wholly offered, and burnt with fire. Kurtz says that this "burning by fire" marked it as an expression of perpetual obligation to complete, sanctified self-surrender to Jehovah. This kind of offering embodied the general idea of sacrifice, and in a sense represented the whole sacrificial institute. "The peace offering' was presented upon the acceptance of any special Divine mercies, and portions of the victim were restored to the offerer, who, with his family and friends, feasted on them. "This sacrificial feast was peculiar to the peace offerings, and indicated that the atonement was complete, that the sin was covered and cancelled which had separated the offerer from Jehovah, who now welcomed him to his table, and in this meal gave him a pledge of reconciliation" and acceptance. So the two offerings, together with the subsequent feast, signified thankful recognition of God's mercies, entire consecration to God's service, and a happy realization of God's acceptance. These were precisely suitable to the occasion of the restoration of the ark.
I. ONE THING IS RIGHT FOR MAN—TO BE WHOLLY GOD'S. Right because of the Divine relations; right because of the Divine claims; and right because of the Divine mercies. Our Lord expressed the duty of man in a brief sentence, "Thou shalt love the Lord thy God with all thy heart, and mind, and soul, and strength."
II. THIS MAN MAY FITTINGLY DECLARE IN A SOLEMN PUBLIC ACT. Because, in his love and loyalty to God, he should wish to influence others by his own consecration. A man may not keep his religious life to himself; he is responsible to God for making it a gracious persuasion and power upon others. Press the duty of the public modes of expressing our dedication to God, such as "confirmation" and "joining the Church." Such acts of public consecration may be wisely and helpfully renewed on special occasions. Illustrate by such a public acknowledgment of God as was made at the "thanksgiving" for the recovery of the Prince of Wales. That was, for this Christian age, just such a scene as David's offering of burnt and peace offerings.
III. IN OLDEN TIMES THE APPROPRIATE ACT WAS OFFERING A BURNT OFFERING. In it the sacrificer consecrated to the Deity alone the enjoyment of the whole victim, and it represented the full and complete surrender of the man himself to God. It was called the whole burnt offering, or perfect sacrifice, because the whole creature was as it were sent up to God on the wings of fire. It signified that the offerer belonged wholly to God, and that he dedicated himself soul and body to him, and placed his life at his disposal.
IV. SUCH AN OFFERING WAS RIGHTLY MADE EVERY DAY. At the morning and evening services; and the offering was doubled on the sabbath (Exodus 29:38-44; Le Exodus 6:9-13). "Every morning and evening a lamb was sacrificed, with its usual meat and drink offering, as a burnt offering on behalf of the whole covenant people, and the evening victim was to be so slowly consumed that it might last till the morning, an expressive symbol of that continual self-dedication to God, which is the duty of man."
V. SUCH OFFERINGS WERE RENEWED ON SPECIAL OCCASIONS. These were
On every great national occasion a solemn public reassertion of the nation's full consecration to God was made by means of the burnt offering. For us such offerings are appropriate at the new year, birthdays, etc.
VI. SUCH OFFERINGS MIGHT BE REPRESENTATIVE, AND OFFERED IN THE NAME AND ON THE BEHALF OF OTHERS. As was the case with Job's offerings for his children, and in some degree with David's offerings on this occasion. This point leads on to dealing with the Lord Jesus Christ as our great Burnt Offering, which we make ours by faith, and present to God as the solemn pledge that our "whole selves we dedicate to him," and hold as his. "Every such sacrifice was a type of the perfect offering made by Christ, on behalf of the race of man, of his human nature and will to the will of the Father." Compare St. Paul's pleadings, "I beseech you, therefore, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."—R.T.
1 Chronicles 16:8-10.-The duty of praise.
David calls upon the people, as a matter of solemn duty, to "give thanks unto the Lord… and sing psalms unto him." Dr. Goulburn well says, "Praise is the religious exercise—the one religious exercise-of heaven. Angels are offering it ceaselessly, resting not night or day. Saints are offering it ceaselessly in paradise, Nature in her every district is offering it ceaselessly. From the heavens, which declare the glory of God, and the firmament which showeth his handiwork, down to the dew-drop which sparkles with the colours of the rainbow, and the lark, who tunes his cheerful carol as he salutes the rising sun, the whole creation sends up one grand chorus of praise to the throne of God." The sincere heart will ever fee! disposed to sing ―
"I'll praise my Maker with my breath;
And when my voice is lost in death,
Praise shall employ my nobler powers;
My days of praise shall ne'er be past,
While life, or thought, or being last,
Or immortality endures."
I. PRAISE IS DUE TO GOD. "For his mercy endureth for ever." Recall the reasons for praise each man can find, and each nation, especially noting those which are associated with religion, and illustrated in the connections of this passage.
II. PRAISE IS REQUIRED BY GOD. AS the fitting mode of expressing our feeling towards him and our sense of what he is and does. His own declaration is, "Whoso offereth praise glorifieth me."
III. PRAISE IS ACCEPTABLE TO GOD. It is to him as "sweet-smelling incense." It is the sacrifice he most desires.
IV. PRAISE IS SERVICEABLE TO GOD. It is a gracious influence. It draws forth right feeling in men. The praise of one calls out the praise of many, and so aids in carrying on God's purpose in the blessing of men.
These points sufficiently suggest of themselves lines of treatment, and scarcely need further elaboration. But it may be well to discuss the question how far our praise must needs be intelligent—shaped, that is into forms that our minds can distinctly grasp and fully follow. Cannot sound—music without words—by its tone and character find adequate utterance for soul-emotion? Illustrate by the power of music to express varying emotion. A great musical composer gives us 'Songs without Words.' On this point the following passage from a sermon of the great Florentine preacher, Savonarola, may be suggestive. It refers directly to prayer, but it is equally applicable to praise:—"In prayer, a man may be attending to the words, and this is a thing of a wholly material nature; he may be attending to the sense of the words, and this is rather study than prayer; and lastly, his whole thoughts may be directed to God, and this alone is true prayer. It is unnecessary to be considering either sentences or language—the mind must be elevated above self, and must be wholly absorbed in the thought of God. Arrived at this state, the true believer forgets the world and its wants; he has attained almost a foreshadow of celestial happiness. To this state of elevation the ignorant may arrive as easily as the learned. It even frequently happens that he who repeats a psalm without understanding its words utters a much more holy prayer than the learned man who can explain its meaning. Words, in fact, are not indispensable to an act of prayer: when a man is truly rapt in the spirit an uttered prayer becomes rather an impediment, and ought to yield to that which is wholly mental. Thus it will be seen how great a mistake those commit who prescribe a fixed number of prayers. God does not delight in a multitude of words, but in a fervent spirit." Apply to the difficulty often felt in mentally following the words and truths and figures of our hymns, and show how true praise is not dependent on precise mental apprehensions. Also carefully impress that private acts of praise, however numerous, orderly, or sincere, can never relieve a man from the duty of joining in the praises of the great congregation.—R.T.
1 Chronicles 16:11.-God's strength and God's face.
We are bidden, in seeking the Lord, to seek both his strength and his face; and these two are set in such a connection of parallel sentences that we may assume them to be differing expressions for the same thing, though each helps to throw light on the other. The uses of the terms in the Book of Psalms need careful study. In this passage God's strength is thought of as having been illustrated in the successful bringing back of the ark; but that event was quite as fully a proof of the Divine favour—it indicated that God's face was turned smilingly towards both the king and the people. Such experiences of God's "strength" and "face' should establish the permanent resolve to seek that "strength" and "face" in all the more ordinary scenes in the life of the individual and the nation. For "strength," comp. 1 Samuel 15:29; Psalms 27:1; Psalms 29:1; Job 9:19; Psalms 46:1; Psalms 62:11; Psalms 68:34; Psalms 73:26, etc.; Isaiah 26:4; Isaiah 45:24. For "face," comp. Psalms 31:16; Psalms 67:1, etc.
I. GOD'S STRENGTH STRENGTHENETH MAN. Open and explain that man's physical energy depends upon his vital force, and his religious life upon his spiritual force. God has access to these secret sources, and can renew them with his own vitality. He "strengtheneth us with strength in our soul." He makes "all grace abound, so that we may have all-sufficiency in all things." The experience of the religious life unfolds the marvellous adaptations and fitnesses of Divine grace to the thousandfold needs that arise. No matter what may be our circumstances of perplexity and difficulty, there is always strength for us in God. It may come as an efficient help for bearing actual life-burdens, or for doing actual life-duties; and we should undertake none without prayerfully seeking to lay hold of the Divine strength. How it can be perfect in human weakness, so that a man may be strong to bear the unusual ills, and zealous to do the unusual duties, of life, is taught us in the example of the Lord Jesus Christ, and, after him, in the example of his servant St. Paul. But we should be quite sure that it will come as an inward renewal, if it may not come for the achievement of material success. We may be "strong in the Lord and in the power of his might;" and this is the assurance of the eternal triumph, if it is not of the earthly.
II. GOD'S STRENGTH IS CONNECTED WITH GOD'S FACE. He gives his strength with a smile. The turning of his face towards us is the sign of his approval and acceptance. The influence of such a mark of Divine regard may be illustrated.
1. It cheers and encourages. "If God be for us, who can be against us?"
2. It recovers us from depressions. There can be nothing overwhelming in our circumstances if God smiles on us. We look into his face and feel that they are causing him no anxiety, and so our heads are lifted up. He can make "ways in seas and paths in great waters."
3. It renews our fervour and zeal. The smile tells of such love that we feel we can do or bear anything for his sake.
4. It glorifies the right; for it is only on that God ever smiles. He approves the good, but turns away from the evil. And that must ever seem to to be the most beautiful on which God's smiling face can rest.
Press, in conclusion, how the promises assure us that just these two things, or, better, this two-sided thing, God's strength and face, he is ever ready to give to those who with true hearts wait upon him. Those promises in effect say, "I will help thee, yea, I will uphold thee." And the uplifted smile says, "I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee."—R.T.
1 Chronicles 16:12-14.-The contents of a godly memory.
"Remember, recall the records of Divine dealings; set afresh before your minds your own personal experiences of the Divine goodness and mercy." The conception of the "solidarity of the race" is matched by that of the essential unity of the race, in its mental and spiritual experiences, throughout all the ages. Really to know God's dealings with any one people is to know his dealings with all peoples. And therefore the story of his relations with the Jews is so minutely recorded, and so graciously preserved for us on whom the "ends of the world are come." And yet, further, it may be shown that an individual experience really affords the race-type. God is essentially to each what he is to all. We too often fix our attention on the changeable accidents of a man's career, and then think that his experience is unique. If it were so it were of little use to keep any record of the Divine dealings with men, for one man's experience could not help another. What then, are the usual contents of the godly memory? We can only deal with such as are suggested by the terms of the verses before us.
I. IT HOLDS ITS OWN PERSONAL MEMORIES OF GOD'S GOODNESS. Not merely has the godly man a general belief in God and God's merciful ways, but he has the assurance that God has been merciful to him. He can see in page after page of his life's story how guidance, restraint, comfort, teaching, and strength have come in precise adaptations to his own conditions and needs. He can speak of the "good hand of his God which has ever been upon him for good." The importance of fixing the memory of God's dealings by pious attention to them at the time, and by frequent review of them afterwards, should be pointed out. A richly stored memory becomes an unfailing well-spring of comfort in later life. To our view all our past should be dotted over with pillars we have raised, on which we have inscribed our "Ebenezer"—"Hitherto the Lord hath helped us;" and at any time we should be able to look back and bid these pillars remind us of the "wonderful works that he hath done."
II. IT HOLDS THE RACE-MEMORIALS OF GOD'S GOODNESS. Scripture tells us of God's dealings with men, both before he separated the Jewish people and while he had them under his special leadings. "The God of the whole earth shall he be called." It is characteristic of David's psalms that they are full of large broad thoughts of God's relations to the whole world. And both Scripture and secular history should provide us with stores for the memory, as they reveal God's workings towards his gracious ends of substantial and eternal good. If Israel may say, "He is the Lord our God," it must go on to say, "His judgments are in all the earth."
III. IT HOLDS THE COVENANT PEOPLE'S MEMORIALS OF GOD'S GOODNESS. This is the. peculiar treasure of the godly. We have the Bible records of the covenant race—God's peculiar people, whom he had chosen for himself. Show what a large portion of the good man's memory is taken up with the Scripture story of Israel. God's ways with his covenant people are to us the model and example of all his dealings, and upon these we argue what he is and will be in his ways with us. But they are wonderful ways, marvellous works; often mysterious, often severe; ways of judgment as well as mercy.
Impress that the use of due occasions for considering the contents of the memory, for refreshing the memory, and for making new grounds of praise and trust, is a most important, but often neglected, part of Christian duty, bearing direct relation to Christian strength and joy.—R.T.
1 Chronicles 16:15.-Abiding thoughts of the covenant.
Comparing the first clause of this verse with the answering clause in Psalms 105:8, it would seem that it is rather a statement concerning God than a counsel given to man; and it may be rendered, "He hath remembered," or "He hath been mindful always of his covenant." But man may very properly be urged to keep God's covenant ever in mind, on the very ground that God himself, in Divine faithfulness, keeps it ever before him. We may dwell on the moral influence exerted by cherishing thoughts of those covenant conditions under which God has been graciously pleased to set us. Explanations should be given of the Adalnic covenant, or covenant of creation; the patriarchal covenant, renewed again and again in Abraham, Isaac, and Jacob; the Mosaic covenant, solemnly accepted by God and the people at Sinai, and made the condition of the national prosperity; and the Christian covenant, pledged for all believers in the person of the Lord Jesus Christ. It should be shown how fully the Mosaic covenant became interwoven with Jewish thought; and how, by fresh and arousing incidents, the claims of the covenant were renewed; and also how, to the more devout Jewish mind, that covenant was glorified. The following points will be suggestive. It is morally helpful to keep before us —
I. THE HONOR OF BEING IN THE DIVINE COVENANT. All accesses to God are honourable. Compare our estimate of the honour of presentation to an earthly sovereign, and our sense of the yet higher honour of coming into direct relations of friendship and service with him. Illustrate by Abraham's oppressed feeling at the honour of close communion with the Lord and permission to intercede for Sodom, or by the surprised feeling of St. Paul when he thinks of himself as being a co-worker together with God. This "honour" exercises a moral influence on us especially in this, that it inspires us to be our best. It makes us feel, "What manner of persons ought we to be in all holy conversation and godliness?'
II. THE PRIVILEGE OF BEING IN THE DIVINE COVENANT. For we must be favoured above others; and if we are right-minded, all signs of special favour and regard bow us down in humility, as they did David, leading him to say, "What is man, that thou art mindful of him, or the son of man, that thou visitest him?" Seeing that there is "no respect of persons with God," it is necessary that we should keep from associating favouritism with his dealings. If he brings some—a few—under a special covenant, it is only for the service of the many, and with a view to the final blessing of the whole through them. So the sense of "privilege" should always be associated with the "humility" of the true servant; and we remember the covenant that we may be ever kept humble under God's gracious hand.
III. THE RESPONSIBILITY OF BEING IN THE DIVINE COVENANT. For it involves solemn pledges bearing relation to the
(1) maintenance of a high character;
These may be set forth in both their Jewish and their Christian phases. The sense of responsibility has this moral influence—it cultures earnestness and diligence, and it arouses the whole powers to the attainment of "faithfulness."
IV. THE REWARDS OF BEING IN THE DIVINE COVENANT. Those rewards come in the fulfilment of the promises attached to the covenant. In the Jewish case they concerned material good, national peace and prosperity. In the Christian ease they concern moral and spiritual blessings, with earthly good conditioned upon the Divine wisdom and will. Rewards have this moral influence—they brighten, cheer, and encourage those who may be in the midst of toil and trouble.
In each of the above it may be shown how the sense of covenant-relations is corrective of the precise forms of worldly influence to which we are subject. And, in conclusion, we may dwell upon the holy rest of the thought that God himself is in pledged and holy covenant with us in Christ Jesus.—R.T.
1 Chronicles 16:23-25.-Christian joy a witness.
These verses reappear in Psalms 96:1-13. In that psalm the sacred nation is charged to praise Jehovah, and to spread the good tidings in all places. Such praise is fitting, seeing that all other deities are nothing, and Jehovah is God alone. Calvin, writing on this psalm, says, "It is an exhortation to praise God, addressed not to the Jews only, but to all nations. Whence we infer that the psalm refers to the kingdom of Christ; for till he was revealed to the world his Name could not be called upon anywhere but in Judaea." It is said that when the sun is going out of sight the pious Swiss herdsman of the Alps takes his Alpine horn and shouts loudly through it, "Praise ye the Lord." Then a brother herdsman on some distant slope takes up the echo, "Praise ye the Lord." Soon another answers, still higher up the mountains, till hill shouts to hill, and peak answers to peak, the sublime anthem of praise to the Lord of all. Characteristic of the psalmist is joy in God: and in this he is the one great Scripture example; Isaiah, perhaps, coming next after him, and St. Paul having much of the same feature marking even his toilsome and suffering life. Joy, as an element of religious life, must in part depend on:
1. Disposition. Some are of sanguine and hopeful, others of desponding, disposition. Some can easily turn everything into song, while others can never get beyond stern prose. We are not responsible for our natural dispositions, but we are for their due modification, harmony, and culture. Often latent and unsuspected faculties can be developed, and it is seldom wise to excuse failure and shortcoming on the ground of "human nature'"
2. Poetical faculty. Where this is given joy and song would seem to Be easy; yet, on the other side, it may be said that poets are often sad-toned men, probably because accompanying the poetical faculty is a power of insight which brings to the poet's eye the wrong that lies at the heart of so much that is seemingly good. But this cannot apply to thoughts and views of God. Insight and faculty can only find reasons for joy and song when they have to do with him and his all-merciful ways.
3. Youthful piety. Those who seek God early, as David did, usually have a brightness and gladness and joy of full trust on their whole religious lives Which the later-renewed can never reach. This is one of the best of the rewards given to early piety.
4. Earnest soul-culture. This, by leading to renewals of trust, to firmer hold of revealed truth, and to deeper experiences of Divine communion, bears directly upon the joy side of Christian feeling. When attained, Christian joy becomes a witness for two reasons or in two ways.
I. IT MEETS THE COMMON SENTIMENT THAT A THING MUST BE GOOD IN ITSELF IF IT TENDS TO MAKE US BRIGHT AND HAPPY. How common this sentiment is may be shown from ordinary life. The people who always cheer us, we feel sure, must be good people, and the same may be said of books, etc. In this way, therefore, our personal joy in God may become a gracious moral power on all who are around us. And hazy Christians have a most noble and blessed witness.
"Sing on your heavenward way,
Ye ransomed sinners, sing."
A weary world sadly needs the sweet relief and cheering of much Christian song.
II. IT SETS CHRISTIANITY IN A DISTINCT AND IMPRESSIVE CONTRAST WITH ALL OTHER RELIGIONS. They are familiar enough with the sentiment of fear. In perilous rebounds they know seasons of intense sensual excitement, which caricature true joy. But the prevailing tone of all other religions besides Christianity is sad. Only the Christian may "abound in joy through the Holy Ghost." Who could sing before that Athenian altar whereon was inscribed, "To the unknown God"? And who could fail to sing ann give praise, that might look into the face of the Father of Jesus, and say, "This God is our God for ever and ever; he will be our Guide even unto death "?—R.T.
1 Chronicles 16:29.-Sincerity and fervour in worship shown by gifts.
In accordance with the Mosaic regulations, and as a fitting expression of pious feeling, the people were enjoined to "bring an offering, and come before him." By an "offering" here we are to understand a gift rather than a sacrifice (see Ma 1 Chronicles 2:8-10). From the very earliest beginnings of the human race it was distinctly apprehended—whether by following the instincts with which God endowed man, or by special Divine revelations, we cannot say—that a man can and may give himself to God by and through the presentation to God of something that he has. This is the underlying principle of all tithes, offerings, and sacrifices. Nothing presented to God can be acceptable unless it carries with it the person presenting, seeing that what he cares for is man's love and trust and service. Illustrate from the case of Cain and Abel, each bringing a thank offering from that in which God had blessed him. Show how the principle gained development in the Mosaic system; the regular devotement of property being enjoined, and gifts being required in connection with all sanctuary attendances. Show that the principle has our lord's commendation, and passed over into the early Church, forming one of the first impulses of awakened Christian feeling (see Barnabas), and being specially commended to the attention of the Churches by the apostles (Acts 2:45; Galatians 2:10; 1 Corinthians 16:1, 1 Corinthians 16:2). It may be enforced —
I. THAT CHRISTIAN FEELING STILL IMPELS GIFTS. The sense of indebtedness and of thankfulness always wants this mode of expression.
II. THAT CHRISTIAN FEELING STILL SEEKS RIGHT SPHERES FOR GIFTS. These are found in every age in connection with Divine worship. And as Christ is not now with us in the body, we find spheres for gifts in helping and blessing others for his sake.
III. THAT CHRISTIAN FEELING STILL SEEKS TO SERVE GOD BY ITS GIFTS. Letting them be
Press the duty of seeking right ideas concerning the trust of money, and the due apportionment of it so that God may be glorified in its use.—R.T.
1 Chronicles 16:29.-The claims of God to the worship and homage of his creatures.
What I have to demonstrate is:
1. That God is entitled to the homage of his creatures, and claims it as proper and right.
2. That these claims are made upon us, his intelligent creatures. It will therefore be necessary to show that we are capable of knowing God to all the extent necessary to excite in our minds the feelings of awe, reverence, and admiration, since these are essential to homage and worship. Also to prove that such claims are not only reasonable, but founded in justice and right.
3. That the worship and homage required is such that it not only does not degrade, but elevates the man that pays it; that it is not the hard requirement of despotism, but the righteous claim of infinite excellence; not the service of flattery and servility, but the free-will offering of a discerning and admiring mind (J. Robinson).—R.T.
1 Chronicles 16:29.-The clothing of true worshippers.
The expression "in the beauty of holiness" is rendered in the Septuagint Version, "in his sanctuary;" and by the Syriac Version, "with reverence and thanksgiving? A similar expression is found in 2 Chronicles 20:21, "That should praise the beauty of holiness;" this is translated by Bertheau, "in holy attire;" and by Malvenda, "Praise the Lord with the same costume, and dignity, and magnificence, as in the temple." The term "beauty of holiness" may be regarded as including inward devotion, and also with outward reverence. Jennings and Lowe, in their note on Psalms 96:9, translate, "in holy vestments;" and they quote a passage in Ecclesiastes 1:11, where it is said that Simon the high priest "put on the robe of honour, and… made the garment of the sanctuary honourable." For man external forms of worship are necessary, but in his relations to them there is a constant peril of formality, and so a constant need for a watchful and careful culture of the spiritual life and feeling which alone can make forms acceptable. Illustrate the danger of formality by the Jewish wearing of the tallith, etc; and by exaggerated rabbinical regulations. Note with what constant anxiety our Lord taught that they who "worship the Father must worship him in spirit and in truth." Holiness, as here used, has no precise equivalent. It includes "sincerity," and also "reverence," but it should be thought of as embracing "whole-heartedness" and "devout earnestness" and "spiritual preparedness." The term may be suggestively compared with the "integrity" of David and the "perfect" of the New Testament. The worship-clothing which is expressed in the term "beauty of holiness" may be treated as including
In the Christian Church is a "kingdom of priests," a "holy priesthood," then we should be devoutly anxious to secure the priestly clothing for our high and noble spiritual worship.—R.T.
1 Chronicles 16:31.-God's present reign.
"The Lord reigneth," or "Jehovah is king." David saw, in the restoration of the ark, a new and solemn resumption of his direct government by Jehovah; and of this glorious fact he bids the people make acknowledgment and render witness. Explain fully the Jewish conception of the theocracy, and show how it was connected with a present and abiding outward symbol—at first the pillar-cloud, and then the ark. The importance of the theocratic idea, and the actual influence of it on mind and heart, depended on the differing religious dispositions of the people. To the worldly minded Jew it would be a vague notion, a sort of sublime, but impractical, philosophical conception—a sort of hereditary national sentiment, and nothing more. To the truly spiritually minded man it was the first, most impressive, and most practical of all truths. It was the thought that put glorious meaning into commonplace life and labour. Life has its holy issues, and it might well have its shrouded mysteries, for "the Lord reigneth." This Jewish notion passes over into Christianity, and we realize Jehovah's present spiritual reign in the administration of the Lord Jesus Christ. In the Maccabean times there was a tendency to lose the idea that "the Lord doth reign," and to substitute for it a phrase which indicated a great outlooking for a coming Deliverer and a golden age, "the Lord shall reign." And a similar evil tendency still affects the Christian Church; failing to realize Christ's present rule, some sections of the Church keep looking on to some fancied near time, when Christ shall come again and take to himself his great power and reign. And the antidote is full and faithful teaching on the point of which the psalmist makes so much—the present direct, and every way practical, present reign over the earth and the Church, of Jehovah, apprehended in the person of the Lord Jesus Christ. Keeping the present reign in Christ before our minds, it may be instructive to show —
I. THAT CHRIST'S LIFE ON EARTH HELPS OUR APPREHENSION OF THE REIGN. The reign of God the Spirit must ever seem to man an unreal, intangible thing, unless it can take some outward and material shape; and yet that shape and form must be such as will in no sense imperil the spiritual character of the reign. No merely human sovereignty could be satisfactory, for none could be worthy of that sublime royalty which it presumed to represent. Christ's life on earth was the theocracy materialized for human apprehension. Our Lord's humanity sets God before our thought in human terms and figures such as we can understand. And the kingship of Jesus was felt and acknowledged by friend and foe, wherever he went, and not exclusively by those disciples who knew him most intimately. His teaching was given "with authority;" his personal relations were a rule. It can be no wonder that people should cast their garments in his way, and wave palm branches, and shout, saying, "Hosanna to the King that cometh in the Name of the Lord!" His life is the earth-picture of the Divine reign over the hearts and lives of men.
II. THAT CHRIST'S GLORY IN HEAVEN MAKES US REALIZE THE REIGN AS A SPIRITUAL REIGN. It takes all the merely carnal features out of it. The reign is such a one as our exalted, glorified, ascended, spiritual Lord and Saviour may have, who is "Lord of lambs the lowly, King of saints the holy." The risen, heavenly Christ we feel must have, as the sphere for his rule, not our bodily actions only, but our wills, our choices, our affections; gaining, as he must, his beginnings in our souls, and extending his holy authorities over all the relations we sustain.
Explain and impress how, in our common, everyday life, we can realize the theocratic conception, and practically live in the joy and impulse of being daily "in the great Taskmaker's eye."—R.T.
1 Chronicles 16:33.-God always coming to judge.
"Judgment" is, in Scripture, a large and comprehensive term. It is sometimes synonymous with "rule," or "government," because in ancient monarchies actual magistracy—due personal consideration and decision of rival claims, or accusations of crimes—took a prominent place. Sometimes reference is intended to that appointment of deserts in men's earthly experiences which may be regarded as a Divine judgment continually working. And sometimes the allusion is to that great occasion on which the anomalies of life are to gain permanent adjustment, and the issues of human conduct to be eternally fixed. Whatever other figures for God may gain attraction to us, we may not lose our thought of him as the "Judge of all the earth." We fix attention on the fact that the judging of God is no merely future thing, the glory of a coming day. It may be urged that—
I. GOD IS "EVER COMING TO JUDGE" IN THE WITNESS OF MEN'S CONSCIENCES. No man has to wait for his judgment. He has it at once in the inward conviction of the rightness or wrongness of his action. We should never, in our thought, separate conscience from the inward voice of God our Judge.
II. GOD IS EVER "COMING TO JUDGE" IN THE CONNECTIONS BETWEEN SIN AND SUFFERING. Suffering being the proper issue of sin, and necessarily connected with it by God in order to reveal its character. All suffering may be regarded as a beginning and present illustration of God's judgment.