Treasury of David

Charles Spurgeon


GENERAL REMARKS. This Psalm has no title. It is mainly made up of selections from other Scriptures. It has been called a mosaic, and compared to a tessellated pavement. At the outset, its first two verses are taken from Psalm 134:1-3; while the latter part of Psalm 135:2 and the commencement of Psalm 135:3 put us in mind of Psalm 116:19; and Psalm 135:4 suggests Deuteronomy 7:6. Does not Psalm 135:5 remind us of Psalm 95:3? As for Psalm 135:7, it is almost identical with Jeremiah 10:13, which may have been taken from it. The passage contained in Psalm 135:13 is to be found in Exodus 3:15, and Psalm 135:14 in Deuteronomy 32:36. The closing verses, Psalm 135:8-12, are in Psalms 136. From Psalm 135:15 to the end, the strain is a repetition of Psalm 115:1-18

This process of tracing the expressions to other sources might be pushed further without straining the quotations; the whole Psalm is a compound of many choice extracts, and yet it has all the continuity and freshness of an original poem. The Holy Spirit occasionally repeats himself; not because he has any lack of thoughts or words, but because it is expedient for us that we hear the same things in the same form. Yet, when our great Teacher uses repetition, it is usually with instructive variations, which deserve our careful attention.

DIVISION. The first fourteen verses contain an exhortation to praise Jehovah . . .
for his goodness (verse 3),
for his electing love verse 4),
for his greatness (verses 5-7)
for his judgments (verses 8-12),
for his unchanging character (verse 13), and
for his love towards his people (verse 14).

This is followed by a denunciation of idols (verses 15-18), and a further exhortation to bless the name of the Lord. It is a song full of life, vigor, variety, and devotion.


Verse 1. Praise the LORD, or, Hallelujah. Let those who are themselves full of holy praise, labor to excite the like spirit in others. It is not enough for us to praise God ourselves, we are quite unequal to such a work; let us call in all our friends and neighbors, and if they have been slack in such service, let us stir them up to it with loving exhortations.

Praise the name of the LORD. Let his character be extolled by you, and let all that he has revealed concerning himself be the subject of your song; for this is truly his name.

Especially let his holy and incommunicable name of "Jehovah" be the object of your adoration. By that name he sets forth his self-existence, and his immutability; let these arouse your praises of his Godhead. Think of him with love, admire him with heartiness, and then extol him with ardor. Do not only magnify the Lord because he is God; but study his character and his doings, and thus render intelligent, appreciative praise.

Praise him, O you servants of the Lord. If others are silent, you must not be; you must be the first to celebrate his praises. You are "servants", and this is part of your service; his "name" is named upon you, therefore celebrate his name with praises. You know what a blessed Master he is, therefore speak well of him.

Those who shun his service are sure to neglect his praise; but as grace has made you his own personal servants, let your hearts make you his court musicians.

Here we see the servant of the Lord arousing his fellow servants by three times calling upon them to praise. Are we, then, so slow in such a sweet employment? Or is it that when we do our utmost, it is all too little for such a Lord? Both are true. We do not praise enough; we cannot praise too much. We ought to be always at it; answering to the command here given—Praise, Praise, Praise.

Let the Three-in-one have the praises of our spirit, soul, and body. For the past, the present, and the future—let us render threefold hallelujahs.

Verse 2. You that stand in the house of the Lord, in the courts of the house of our God. You are highly favored; you are the servants of the palace, nearest to the Father of the heavenly family, privileged to find your home in his house; therefore you must, beyond all others, abound in thanksgiving.

You "stand;" or abide in the temple; you are constant occupants of its various courts; and therefore from you we expect unceasing praise.

Should not ministers be celebrated for celebrating the praises of Jehovah? Should not church officers and church members excel all others in the excellent duty of adoration? Should not all of every degree who wait even in his outer courts, unite in his worship? Ought not the least and feeblest of his people to proclaim his praises, in company with those who live nearest to him? Is it not a proper thing to remind them of their obligations? Is not the Psalmist wise when he does so in this case and in many others?

Those who can call Jehovah "our God" are highly blessed, and therefore should abound in the work of blessing him.

Perhaps this is the sweetest word in these two verses. "This God is our God forever and ever." "Our God" signifies possession, communion in possession, assurance of possession, delight in possession. Oh the unutterable joy of calling God our own!

Verse 3. Praise the LORD. Do it again; continue to do it; do it better and more heartily; do it in growing numbers; do it at once.

There are good reasons for praising the Lord, and among the first is this—for the LORD is good. He is so good that there is none good in the same sense or degree. He is so good that all good is found in him, flows from him, and is rewarded by him.

The word God is brief for good; and truly God is the essence of goodness. Should not his goodness be well spoken of? Yes, with our best thoughts, and words, and hymns—let us glorify his name.

Sing praises unto his name, for it is pleasant. "Pleasant" may apply to the singing and to the name—they are both pleasant. The vocal expression of praise by sacred song is one of our greatest delights. We were created for this purpose, and hence it is a joy to us. It is a charming duty to praise the lovely name of our God. All pleasure is to be found in the joyful worship of Jehovah. All joys are in his sacred name as perfumes lie slumbering in a garden of flowers. The mind expands, the soul is lifted up, the heart warms, the whole being is filled with delight when we are engaged in singing the high praises of our Father, Redeemer, Comforter.

When in any occupation goodness and pleasure unite, we do well to follow it up without stint—yet it is to be feared that few of us sing to the Lord at all in proportion as we talk to men.

Verse 4. For the LORD has chosen Jacob unto himself. Jehovah has chosen Jacob. Should not the sons of Jacob praise him who has so singularly favored them? Election is one of the most forcible arguments for adoring love. Chosen! Chosen unto himself!—who can be grateful enough for being concerned in this privilege "Jacob have I loved", said Jehovah, and he gave no reason for his love except that he chose to love. Jacob had then done neither good nor evil—yet thus the Lord determined, and thus he spoke.

If it be said that the choice was made upon foresight of Jacob's character, it is, perhaps, even more remarkable; for there was little enough about Jacob that could deserve special choice. By nature Jacob was by no means the most lovable of men.

No, it was sovereign grace which dictated the choice. But, mark, it was not a choice whose main result was the personal welfare of Jacob's seed. The nation was chosen by God unto himself, to answer the divine ends and purposes in blessing all mankind. Jacob's race was chosen to be the Lord's own, to be the trustees of his truth, the maintainers of his worship, the mirrors of his mercy. Chosen they were; but mainly for this end, that they might be a peculiar people, set apart unto the service of the true God.

And Israel for his peculiar treasure. God's choice exalts; for here the name is changed from Jacob, the supplanter, to Israel, the prince. The love of God gives a new name and imparts a new value; for the comparison to a royal treasure is a most honorable one. As kings have a special regalia, and a selection of the rarest jewels, so the Lord deigns to reckon his chosen nation as his wealth, his delight, his glory.

What an honor to the spiritual Israel that they are all this to the Lord their God! We are a people near and dear unto him; precious and honorable in his sight. How can we refuse our loudest, heartiest, sweetest music? If we did not extol him, the stones in the street would cry out against us!

Verse 5. For I know that the LORD is great, and that our Lord is above all gods. The greatness of God is as much a reason for adoration as his goodness, when we are once reconciled to him. God is great positively, great comparatively, and great superlatively. He is "above all gods."

Of this the Psalmist had an assured personal persuasion. He says positively, "I know." It is knowledge worth possessing. He knew by observation, inspiration, and realization. He was no agnostic, he was certain and clear upon the matter. He not only knows the greatness of Jehovah, but that as the Adonai, or Ruler, "our Lord" is infinitely superior to all the imaginary deities of the heathen, and to all great ones besides.

Many have thought to worship Jehovah, and other gods with him; but this holy man tolerated no such notion. Others have thought to combine their religion, with obedience to the unrighteous laws of tyrannical princes. This, also, the sweet singer of Israel denounced; for he regarded the living God as altogether above all men, who as magistrates and princes have been called gods.

Observe here the fourth of the five "fors." Psalm 135:3-5,14 contain reasons for praise, each set forth with "for." A fruitful meditation might be suggested by this.

Verse 6. Whatever the LORD pleased, that did he in Heaven, and in earth, in the seas, and all deep places. His will is carried out throughout all space. The King's warrant runs in every portion of the universe. The heathen divided the great domain; but Jupiter does not rule in Heaven, nor Neptune on the sea, nor Pluto in the lower regions; Jehovah rules over all. His decree is not defeated, his purpose is not frustrated; in no one point is his good pleasure set aside.

The word "whatever" is of the widest range and includes all things, and the four words of place which are mentioned comprehend all space; therefore the declaration of the text knows neither limit nor exception.

Jehovah works his will. He pleases to do, and he performs the deed.

None can stay his hand. How different this from the gods whom the heathen fabled to be subject to all the disappointments, failures, and passions of men! How contrary even to those so called Christian conceptions of God which subordinate him to the will of man, and make his eternal purposes the football of human caprice. Our theology teaches us no such degrading notions of the Eternal as that he can be baffled by man.

"His purpose shall stand, and he will do all his pleasure." No region is too high, no abyss is too deep, no land too is distant, no sea is too wide for his omnipotence. His divine pleasure travels quickly over all the realm of nature, and his behests are obeyed.

Verse 7. He causes the vapors to ascend from the ends of the earth. Here we are taught the power of God in creation. The process of evaporation is passed by unnoticed by the many, because they see it going on all around them; the usual ceases to be wonderful to the thoughtless, but it remains a marvel to the instructed. When we consider upon what an immense scale evaporation is continually going on, and how needful it is for the existence of all life, we may well admire the wisdom and the power which are displayed therein.

All around us from every point of the horizon the vapor rises, condenses into clouds, and ultimately descends as rain. Whence the vapors originally ascended from which our showers are formed, it would be impossible to tell; most probably the main part of them comes from the tropical regions, and other remote places at "the ends of the earth." It is the Lord who causes them to rise, and not a mere natural law. What is law without a force at the back of it?

He makes lightnings for the rain. There is an intimate connection between lightning and rain, and this would seem to be more apparent in Palestine than even with ourselves; for we constantly read of thunderstorms in that country as attending heavy down pours of rain.

Lightning is not to be regarded as a lawless force, but as a part of that wonderful machinery by which the earth is kept in a fit condition—a force as much under the control of God as any other, a force most essential to our existence.

The ever changing waters, rains, winds, and electric currents circulate as if they were the life-blood and vital spirits of the universe.

He brings the wind out of his treasuries. This great force which seems left to its own wild will, is really under the supreme and careful government of the Lord. As a monarch is specially master of the contents of his own treasure, so is our God the Lord of the tempest and hurricane. As princes do not spend their treasure without taking note and count of it, so the Lord does not permit the wind to be wasted, or squandered without purpose. Everything in the material world is under the immediate direction and control of the Lord of all.

Observe how the Psalmist brings before us the personal action of Jehovah: "he causes", "he makes", "he brings." Everywhere the Lord works all things, and there is no power which escapes his supremacy. It is well for us that it is so. One bandit force wandering through the Lord's domains defying his control, would cast fear and trembling over all the provinces of providence. Let us praise Jehovah for the power and wisdom with which he rules clouds, and lightnings, and winds, and all other mighty and mysterious agencies.

Verse 8. Who smote the firstborn of Egypt, both of man and beast. Herein the Lord is to be praised; for this deadly smiting was an act of justice against Egypt, and of love to Israel. But what a blow it was! All the firstborn slain in a moment! How it must have horrified the nation, and cowed the boldest enemies of Israel!

Beasts because of their relationship to man as domestic animals, are in many ways made to suffer with him. The firstborn of beasts must die as well as the firstborn of their owners, for the blow was meant to astound and overwhelm, and it accomplished its purpose. The firstborn of God had been sorely smitten, and they were set free by the Lord's meting out to their oppressors the like treatment.

Verse 9. He sent tokens and wonders into the midst of you, O Egypt, upon Pharaoh, and upon all his servants. The Lord is still seen by the Psalmist as sending judgments upon rebellious men. He keeps before us the personal action of God, "who sent tokens", etc. The more distinctly God is seen the better. Even in plagues he is to be seen, as truly as in mercies. The plagues were not only terrible wonders which astounded men, but forcible tokens or signs by which they were instructed.

No doubt the plagues were aimed at the various deities of the Egyptians, and were a grand exposure of their impotence; each one had its own special significance. The judgments of the Lord were no side blows, they struck the nation at the heart.

He sent his bolts "into the midst of you, O Egypt!" These marvels happened in the center of the proud and exclusive nation of Egypt, which thought itself far superior to other lands; and many of these plagues touched the nation in points upon which it prided itself.

The Psalmist addresses that haughty nation, saying, "O Egypt", as though reminding it of the lessons which it had been taught by the Lord's right hand. Imperious Pharaoh had been the ringleader in defying Jehovah, and he was made personally to smart for it. Nor did his flattering courtiers escape, upon each one of them the scourge fell heavily.

God's servants are far better off than Pharaoh's servants: those who stand in the courts of Jehovah are delivered, but the courtiers of Pharaoh are smitten all of them, for they were all partakers in his evil deeds. The Lord is to be praised for thus rescuing his own people, and causing their cruel adversaries to bite the dust.

Let no true Israelite forget the song of the Red Sea, but anew let us hear a voice summoning us to exulting praise: "Sing unto the Lord, for he has triumphed gloriously!"

Verse 10. Who smote great nations, and slew mighty kings. The nations of Canaan joined in the desperate resistance offered by their monarchs, and so they were smitten; while their kings, the ringleaders of the fight, were slain. Those who resist the divine purpose will find it hard to kick against the goads. The greatness of the nations and the might of the kings availed nothing against the Lord. He is prepared to mete out vengeance to those who oppose his designs. Those who dream of him as too tender to come to blows have mistaken the God of Israel. He intended to bless the world through his chosen people, and he would not be turned from his purpose. Cost what it might, he would preserve the candle of truth which he had lighted, even though the blood of nations should be spilt in its defense.

The wars against the Canaanite races were a price paid for the setting up of a nation which was to preserve for the whole world the lively oracles of God.

Verse 11. Sihon king of the Amorites, and Og king of Bashan. These two kings were the first to oppose, and they were among the most notable of the adversaries. Their being smitten is therefore a special object of song for loyal Israelites. The enmity of these two kings was wanton and unprovoked, and hence their overthrow was the more welcome to Israel.

Sihon had been victorious in his war with Moab, and thought to make short work with Israel, but he was speedily overthrown.

Og was of the race of the giants, and by his huge size inspired the tribes with dread; but they were encouraged by the previous overthrow of Sihon, and soon the giant king fell beneath their sword.

And all the kingdoms Of Canaan. Many were these petty principalities, and some of them were populous and valiant; but they all fell beneath the conquering hand of Joshua, for the Lord was with him.

Even so shall all the foes of the Lord's believing people in these days be put to the rout. Satan and the world shall be overthrown, and all the hosts of sin shall be destroyed, for our greater Joshua leads forth our armies, conquering and to conquer.

Note that in this verse we have the details of matters which were mentioned in the bulk in the previous stanza. It is well when we have a string of mercies in the gross, to consider them one by one, and give to each individual blessing a share in our song. It is well to preserve abundant memorials of the Lord's deliverance, so that we not only sing of mighty kings as a class, but also of "Sihon king of the Amorites and Og king of Bashan" as distinct people.

Verse 12. And gave their land for an heritage, an heritage unto Israel his people. Jehovah is Lord Paramount, and permits men to hold their lands upon lease, terminable at his pleasure. The nations of Canaan had become loathsome with abominable vices, and they were condemned by the great Judge of all the earth to be cut off from the face of the country which they defiled. The twelve tribes were charged to act as their executioners, and as their fee they were to receive Canaan as a possession.

Of old the Lord had given this land to Abraham and his seed by a covenant of salt, but he allowed the Amorites and other tribes to sojourn in it until their iniquity was full, and then he bade his people come and take their own out of the holders' hands. Canaan was their heritage because they were the Lord's heritage, and he gave it to them actually because he had long before given it to them by promise.

The Lord's chosen still have a heritage from which none can keep them back. Covenant blessings of inestimable value are secured to them; and, as surely as God has a people, his people shall have a heritage. To them it comes by gift, though they have to fight for it.

Often does it happen when they slay a sin or conquer a difficulty, that they are enriched by the spoil. To them even evils work for good, and trials ensure triumphs. No enemy shall prevail so as to really injure them, for they shall find a heritage where once they were opposed by "all the kingdoms of Canaan."

Verse 13. Your name, O LORD, endures forever. God's name is eternal, and will never be changed. His character is immutable. His fame and honor also shall remain to all eternity.

There shall always be life in the name of Jesus, and sweetness and consolation. Those upon whom the Lord's name is named in verity and truth, shall be preserved by it, and kept from all evil, world without end.

JEHOVAH is a name which shall outlive the ages, and retain the fullness of its glory and might forever.

And your memorial, O LORD, throughout all generations. Never shall men forget you, O Lord. The ordinances of your house shall keep you in men's memories, and your everlasting gospel and the grace which goes therewith shall be abiding reminders of you. Grateful hearts will forever beat to your praise, and enlightened minds shall continue to marvel at all your wondrous works.

Men's memorials decay, but the memorial of the Lord abides evermore. What a comfort to desponding minds, trembling for the ark of the Lord! No, precious Name, you shall never perish! Fame of the Eternal, you shall never grow dim!

This verse must be construed in its connection, and it teaches us that the honor and glory gained by the Lord in the overthrow of the mighty kings would never die out. Israel for long ages reaped the benefit of the prestige which the divine victories had brought to the nation. Moreover, the Lord in thus keeping his covenant which he made with Abraham, when he promised to give the land to his seed, was making it clear that his memorial contained in promises and covenant would never be out of his sight. His name endures in all its truthfulness, for those who occupied Israel's land were driven out that the true heirs might dwell therein in peace.

Verse 14. For the LORD will judge his people. He will exercise personal discipline over them, and not leave it to their foes to maltreat them at pleasure. When the correction is ended he will arise and avenge them of their oppressors, who for a while were used by him as his rod. He may seem to forget his people, but it is not so. He will undertake their cause and deliver them. The judges of Israel were also her deliverers, and such is the Lord Almighty: in this sense—as ruling, preserving, and delivering his chosen—Jehovah will judge his people.

And he will repent himself concerning his servants. When he has smitten them, and they lie low before him, he will pity them as a father pities his children, for he does not afflict willingly. The Psalm speaks after the manner of men: the nearest description that words can give of the Lord's feeling towards his suffering servants, is that he repents the evil which he inflicted upon them. He acts as if he had changed his mind and regretted smiting them.

It goes to the heart of God to see his beloved ones oppressed by their enemies. Though they deserve all they suffer, and more than all—yet the Lord cannot see them smart without a pang.

It is remarkable that the nations by which God has afflicted Israel have all been destroyed as if the tender Father hated the instruments of his children's correction. The chosen nation is here called, first, "his people", and then "his servants." As his people he judges them. As his servants he finds comfort in them, for so the word may be read.

He is most tender to them when he sees their service; hence the Scripture says, "I will spare them, as a man spares his own son that serves him."

Should not the "servants" of God praise him? He plagued Pharaoh's servants; but as for his own he has mercy upon them, and returns to them in love after he has in the truest affection smitten them for their iniquities. "Praise him, O you servants of the Lord."

Verse 15. The idols of the heathen are silver and gold, the work of men's hands. Their essential material is dead metal, their attributes are but the qualities of senseless substances, and what of form and fashion they exhibit they derive from the skill and labor of those who worship them. It is the height of insanity to worship metallic manufactures. Though silver and gold are useful to us when we rightly employ them, there is nothing about them which can entitle them to reverence and worship.

If we did not know the sorrowful fact to be indisputable, it would seem to be impossible that intelligent beings could bow down before substances which they must themselves refine from the ore, and fashion into form. One would think it less absurd to worship one's own hands, than to adore that which those hands have made. What great works can these mock deities perform for man, when they are themselves the works of man? Idols are fitter to be played with, like dolls by babes, than to be adored by grown up men.

Hands are better used in breaking, than in making objects which can be put to such an idiotic use. Yet the heathen love their abominable deities better than silver and gold. It were well if we could say that some professed believers in the Lord had as much love for him.

Verse 16. They have mouths. For their makers fashioned them like themselves. An opening is made where the mouth should be, and yet it is no mouth, for they eat not, they speak not. They cannot communicate with their worshipers; they are dumb as death.

Jehovah speaks, and it is done—but these images utter never a word. Surely, if they could speak, they would rebuke their votaries. Is not their silence a still more powerful rebuke?

When our philosophical teachers deny that God has made any verbal revelation of himself they also confess that their God is dumb.

Eyes have they, but they see not. Who would adore a blind man—how can the heathen be so mad as to bow themselves before a blind image? The eyes of idols have frequently been very costly; diamonds have been used for that purpose—but of what avail is the expense, since they see nothing? If they cannot even see us, how can they know our needs, appreciate our sacrifices, or spy out for us the means of help! What a wretched thing, that a man who can see should bow down before an image which is blind! The worshiper is certainly physically in advance of his God, and yet mentally he is on a level with it; for assuredly his foolish heart is darkened, or he would not so absurdly play the fool.

Verse 17. They have ears, and very large ones, too, if we remember certain of the Hindu idols.

But they hear not. Useless are their ears; in fact, they are mere counterfeits and deceits. Ears which men make are always deaf: the secret of hearing is wrapped up with the mystery of life, and both are in the unsearchable mind of the Lord.

It seems that these heathen gods are dumb, and blind, and deaf—a pretty bundle of infirmities to be found in a deity!

Neither is there any breath in their mouths; they are dead, no sign of life is perceptible; and breathing, which is of the essence of animal life, they never knew. Shall a man waste his breath in crying to an idol which has no breath? Shall life offer up petitions to death? Truly, this is a turning of things upside down.

Verse 18. Those who make them are like unto them. They are as blockish, as senseless, as stupid as the gods they have made, and, like them they are the objects of divine abhorrence, and shall be broken in pieces in due time.

So is every one that trusts in them. The idol worshipers are as bad as the idol makers; for if there were none to worship, there would be no market for the degrading manufacture. Idolaters are spiritually dead, they are the mere images of men, their best being is gone, they are not what they seem.

Their mouths do not really pray.

Their eyes see not the truth.

Their ears hear not the voice of the Lord.

The life of God is not in them.

Those who believe in their own inventions in religion, betray great folly and an utter absence of the quickening Spirit. Gracious men can see the absurdity of forsaking the true God and setting up rivals in his place. But those who perpetrate this crime think not so: on the contrary, they pride themselves upon their great wisdom, and boast of "advanced thought" and "modern culture."

Others there are who believe in a baptismal regeneration which does not renew the nature, and they make members of Christ and children of God, who have none of the spirit of Christ, or the signs of adoption. May we be saved from such mimicry of divine work lest we also become like our idols.

Verse 19. Bless the LORD, O house of Israel. All of you, in all your tribes, praise the one Jehovah. Each tribe, from Reuben to Benjamin, has its own special cause for blessing the Lord, and the nation as a whole has substantial reasons for pouring out blessings upon his name. Those whom God has named "the house of Israel", a family of prevailing princes, ought to show their loyalty by thankfully bowing before their sovereign Lord.

Bless the LORD, O house of Aaron. These were elected to high office and permitted to draw very near to the divine presence; therefore they beyond all others were bound to bless the Lord.

Those who are favored to be leaders in the church should be foremost in adoration. In God's house, the house of Aaron should feel bound to speak well of his name before all the house of Israel.

Verse 20. Bless the LORD, O house of Levi. These helped the priests in other things, let them aid them in this also. The house of Israel comprehends all the chosen seed. Then we come down to the smaller but more central ring of the house of Aaron. And now we widen out to the whole tribe of Levi. Let reverence and adoration spread from man to man until the whole lump of humanity shall be leavened.

The house of Levi had choice reasons for blessing God—read the Levite story and see. Remember that the whole of the Levites were set apart for holy service, and supported by the tribes allotted to them; therefore they were in honor bound above all others to worship Jehovah with cheerfulness.

You that fear the Lord, bless the Lord. These are the choicer spirits, the truly spiritual: they are not the Lord's in name only, but in heart and spirit. The Father seeks such to worship him. If Aaron and Levi both forget and fail, these will not.

It may be that this verse is intended to bring in God-fearing men who were not included under Israel, Aaron, and Levi. They were Gentile proselytes, and this verse opens the door and bids them enter. Those who fear God need not wait for any other qualification for sacred service. Godly fear proves us to be in the covenant with Israel, in the priesthood with Aaron, and in the service of the Lord with Levi. Filial fear, such as saints feel towards the Lord, does not hinder their praise; nay, it is the main source and fountain of their adoration.

Verse 21. Blessed be the Lord out of Zion, who dwells at Jerusalem. Let him be most praised at home. Where he blesses most, let him be blessed most. Let the beloved mount of Zion, and the chosen city of Jerusalem echo his praises. He remains among his people. He is their dwelling-place, and they are his dwelling-place; let this intimate communion ensure intense gratitude on the part of his chosen.

The temple of holy solemnities which is Christ, and the city of the Great King, which is the church, may fitly be regarded as the head-quarters of the praises of Jehovah, the God of Israel. "Praise the Lord." Hallelujah. Amen, and Amen.