03.04. Psalm 84:6

In Psalms 84:6 we have that which characterises the way home: "Who passing through the valley of Baca make it a well; the rain also filleth the pools." And in Psalms 84:8 we have the precious fruits and rich experience of the wilderness journey described: "They go from strength to strength; every one of them in Zion appeareth before God."

All the males of the tribes of Israel were commanded to appear before God in Jerusalem three times a year. The godly women such as Hannah and Mary, though not bound by law to go, seem to have gone also: "Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles." (Deuteronomy 16:16) The psalmist, under the guidance of the Holy Spirit, meditates in his solitude on these journeyings. He sees in vision the different tribes going up to the worship of Jehovah. His heart, like the heart of every true Israelite, longs to join them. They are in the way of blessing. In this respect the spiritual instruction of the psalm applies to the Christian as well as to the Jew. The ways of God are always ways of blessing to the soul. Doubtless these annual feasts were seasons of the deepest interest to Israel. Anathema maranatha "I was glad when they said unto me, Let us go into the house of the Lord. Our feet shall stand within thy gates, O Jerusalem. . . . Whither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord." (Psalms 122:1-9) The numbers going up to worship must have been at times very large. This is plain from Luke 2:44, "But they, supposing him to have been in the company, went a day’s journey; and they sought him among their kinsfolk and acquaintance." The many little companies meeting each other would greatly increase the general company, as they approached the city of solemnities. Brother meeting brother, and friend meeting friend, must have been the occasion of many tears, both of joy and of sorrow.

"Blessed, who, their strength on Thee reclined,
Thy seat explore with constant mind.
And, Salem’s distant towers in view,
With active zeal their way pursue;
Secure, the thirsty vale they tread,
While, called from out their sandy bed —
As down in grateful showers distilled.
The heavens their kindliest moisture yield —
The copious springs their steps beguile,
And bid the cheerless desert smile.
From stage to stage advancing still,
Behold them reach fair Zion’s full,
And, prostrate at the hollowed shrine,
Adore the Majesty Divine."*
* Merrick’s Metrical Version of the Psalms. As pilgrims and strangers in the valley, they met each other. They were now far from home; but they had one common feeling, one common joy and one common hope. They were all journeying to the same glorious city, the same temple and the same God. And great must have been their delight when, worn and weary with the wilderness, they caught a glimpse of the towers and palaces of their beloved Zion. "Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King." (Psalms 48:1-14) Thus it is with the Christian through the bright gleams of his blessed hope.

"Mother of cities! o’er thy head
See peace, with healing wings outspread
Delighted fix her stay.
How blest who calls himself thy friend!
Success his labours shall attend,
And safety guard his way.

Thy walls, remote from hostile fear,
Nor the loud voice of tumult hear,
Nor war’s wild wastes deplore:
Here smiling plenty takes her stand.
And in thy courts, with lavish hand
Has poured forth all her store." In these touching scenes of Israel’s past history, we have their future glory brightly foreshadowed, and also the Christian’s path through this world strikingly illustrated. But there is always this great difference between the Jew and the Christian — "We walk by faith, not by sight." The Jews’ religion was chiefly by sight. "The law is not of faith." But alas, there is a great deal of that which is Jewish as well as Christian in many believers. Hence the large place that feelings, doings and ceremonies have with many.

It is only by faith that we know our pardon, acceptance and peace with God. And without the knowledge of these there can be no strength for the journey and no happy enjoyment of God Himself in Zion — in the riches of His grace. As all blessing flows from the grace of God and is all founded on the cross of Christ, so it all rests on His word. And the Holy Spirit, by whom we are quickened and taught, is given in connection with faith. "This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?" (Galatians 3:2) This great doctrine of life in Christ, as unfolded by the apostle in the second chapter, and its kindred subject, "the Spirit," in the third, are both received, entered into and enjoyed by faith. "The life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." Whether to be "life" or "the Spirit" — eternal life or the witness of the Spirit — both are known and can only be known by faith. They are matters of revelation in the word, not merely of feelings in the soul. True, most true, the feelings will follow and answer to the truth believed. Faith and feeling go together; but faith must always have the first place. Faith, experience and practice form the threefold cord of practical Christianity. Would to God we knew more of this — saw more of this! Meditate thereon, O my soul, and let thy one desire be to give a living manifestation thereof to thy Master’s glory. God grant that these three things may never be separated in His children! Bear in mind for thyself, O my soul, that wonderful word, "I can do all things through Christ which strengtheneth me." (Php 4:13) Here observe and carefully note that it is through faith in the risen Christ that we go from strength to strength. The risen Christ, victorious over every foe, is the strength of the Christian for his journey through this world. He has his motive to devotedness in the once lowly Jesus, and strength for walk in the now exalted Christ of God. "He loved me and gave himself for me." is surely enough to command the entire consecration of the heart and life to Him. It is easy to give our hearts to Jesus when once we see that He gave His heart for us. But our strength from day to day and from one stage of our journey to another is in the risen, triumphant, glorified Christ. Blessed Lord — my Lord — Jesus — Christ — I need Thee in all Thy names and titles — I need Thee as my Jesus — my powerful motive for this sluggish — this carnal — ease-loving heart of mine. I need Thee as my Christ on high, with every enemy beneath Thy feet and beneath mine too, as one with Thee. I need Thee as my Lord — my sovereign Lord — my coming Lord — my blessed hope amidst all that would entangle and hinder me down here. Oh let my affections be governed and my character formed by my knowledge of Thee as my Lord, Jesus, Christ, through the power of the Holy Ghost! The Christian’s blessing, whether it be strength for the journey or the enjoyment of God in Zion above, is all by faith. This is the great principle of the believer’s action and of his whole history on the earth. His going from strength to strength and his entering into the fulness of grace (Zion is the symbol of grace in royalty — royal grace — 2 Samuel 5:1-25) is by faith, through the power of the Holy Ghost. Hence, the tone of his spiritual condition rises or falls according to the simplicity and reality of his faith. It enters into everything — it corrects everything — it characterises everything. "Whatsoever is not of faith is sin." (Romans 14:23) If this weighty truth be duly considered, the Christian will sometimes be brought to a halt on his journey. For the moment, at times, he has no word of direction. What is he to do? Go on without it? God forbid! This would be unlike his Lord, who ever waited till the word came. "It is written, that man shall not live by bread alone, but by every word of God." The word had not come — the Saviour would not eat. What must His disciples do in such a case? Stand still. And it is often very good for the soul thus to stand still. To go on without the word would be to go from weakness to weakness and not from strength to strength; and, further, it would be to lose the sense of grace — royal grace. He must now wait on God — self-judgment follows — the eye becomes single — the whole body full of light; and now he goes on his way rejoicing. The importance of the principle of faith is great, for it includes not merely justification, but the walk of the Christian in every way, both sacred and secular. So great, so minute, so practical is this principle, that it is plainly said, "Without faith, it is impossible to please God." The well-known eleventh chapter of Hebrews is an illustration and proof of this, though the witnesses are selected from the Old Testament. It was by faith that the elders obtained a good report.

Here, for a little, O, my soul, meditate on this deeply practical truth — a truth fraught with such important results. This will be thy health and strength in divine things. Lord, give me grace patiently to study Thy word and implicitly to bow to its teaching. And may the light of Thy Holy Spirit so shine on what Thou hast revealed, that I may see its true meaning and its present application. But why, it may be asked, so press this point? Do not all Christians most surely believe the holy scriptures? True, so far; and it is of such we speak. We are not thinking of the Rationalist but of the true Christian who believes in the plenary inspiration of scripture — in the WORDS which the Holy Ghost teaches. (1 Corinthians 2:13) But there is so much remaining of what we may call practical unbelief in many of God’s children, that we feel constrained to press the point. It is by implicit, unquestioning faith in God’s word that we walk in the light of His countenance — that we honour the blessed Lord in His Person and work — that we live and act in the power of an ungrieved Spirit. Surely this is all-important and worthy of being pressed. Whence come all these doubts, uncertainties and perplexities of every shade and on almost every subject, from the beginning to the end of many a Christian’s course? Is it not because of the practical unbelief which still lurks in the heart? And are they not all unworthy of the relation of a child? Is not the truth of God definite and unchangeable? Why then should that which we call faith be indefinite, uncertain, wavering? True, most true, the word of God demands our most patient, prayerful study, in dependence on the Holy Spirit; and it may be a long time before we understand many parts. of it, if ever in this world. Truth, though plainly revealed, is not necessarily plain, even to the spiritually minded, at first sight. Now "we know in part, and we prophesy in part." But should our ignorance or feeble apprehension of the truth hinder us from believing it? When grace is at work in the soul, faith rises above all these difficulties, and lays hold on the truth just because God has revealed it, and receives great blessing thereby. We pay but a poor compliment to the truth of God when we refuse to receive it heartily and implicitly because we do not understand it. This is our folly and our pride; nevertheless, "if any man will do his will, he shall know of the doctrine." When the doing of Christ’s will, not our own, is our motive, progress will be sure if not rapid.

"If I say the truth," answered the blessed Lord to the Jews, "why do ye not believe me?" Here our Lord appeals to the truth of His sayings as the ground of faith. It was not a question of their intelligence, but of the truth of what He was saying. Faith, then, is the receiving as true, without question, what God declares in His word to be so. But now, have we not often, in the exercise of self-judgment, detected the absence of implicit faith in certain great truths of God’s word because we do not understand them, or, as we often say, "we cannot realise them?" But what is this really? Is it not unbelief? Simple faith receives God’s word as true, absolutely true, whether it be understood or not — realised or not. But as the object of our meditations on this subject is strictly practical, and for the joy and strength of precious souls, we will illustrate what we mean by a few passages. And first, let us look at the well-known text — "The blood of Jesus Christ his Son cleanseth us from all sin." This is one of the very first truths that a newly-awakened soul must learn if it would make a fair start. But how feebly, alas, do many enter into these great truths, who have been many years converted! Yet nothing can possibly be plainer. But now suppose this truth to be received in the simplicity of faith, what would be the effect? Why, the full assurance that neither sin nor spot remained on the soul. There would be no more conscience of sins, though "in the light, as God is in the light." The purest light of heaven detects no stain on the blood-cleansed soul. The word of God says plainly enough "all sin," not some sin. Faith receives it as absolutely, unchangeably true, just because it is the word of God. But when the eye is turned away for a moment from the truth, something ventures to suggest the inquiry, "How can this be? how are we to understand it, seeing we are daily liable to sin, in thought, word and deed?" "That also is true," faith answers. "If we say that we have no sin, we deceive ourselves." But this belongs to another line of thought, to a different range of truth; and the one passage must not be brought forward to weaken the force of the other, far less to make it, as it were, untrue or uncertain. This is the working of the native, lurking unbelief of the heart, under the suggestions of Satan, and must be watched against. It is this kind of unbelief, in its many forms and degrees, that we are now seeking to detect and condemn. It is most weakening and withering to the child of God. Be on thy guard, precious soul, lest thou shouldst be robbed of the very foundation of thy peace with God. Christ made thy peace by the blood of His cross. It is not now to make, adored and loved be His name. Honour Him with the full, unwavering confidence of thy heart. Always reason from God’s heart downwards to thyself, never from the feelings of thine own heart up to Him. Hath not the Spirit of truth said, "The blood of Jesus Christ his Son cleanseth us from all sin"? But art thou disposed to inquire who are included in the "as" that are so cleansed? Most surely, all who believe in Jesus.

Hold fast this great truth, I pray thee. It is plain, positive, absolute, unchangeable. Suffer not the reasonings of thy natural mind, or other parts of God’s word, to weaken its power in thy soul. When the word has gone forth from the lips of eternal truth, it can never be broken. God has said "all sin;" believe it. It may be difficult to understand or to explain; it may be opposed to thine own experience; it may be different from much that thou hast learned from other quarters; it may break to pieces some favourite system of doctrine which thou hast been building up. Well, never mind, let all the rest go. Nothing can either be true or good that contradicts the truth of God. Weigh well the thought — the precious truth - there is no limit to the cleansing power of the blood of Jesus Christ, God’s Son. Be not afraid to rest upon it, to proclaim it, to affirm it. Were the heavens over thy head to open, and their full light to shine into thy soul; were every accuser from beneath to beset thee round, and count up thy many sins; and wert thou to appear as a witness against thyself — what then? No refuge could be found either in reasonings or in feelings at such a moment; but faith could rise in the full strength of God’s word, nothing daunted, either by the unsullied light of heaven, or by the threatening darkness of hell, and affirm in the confidence of truth — my sins are all forgiven; they are all cleansed away: God sees none; faith sees none; not even a trace of them remains behind. "The blood of Jesus Christ his Son cleanseth us from all sin." This is God’s view and God’s statement of my case. He can explain it: I am not bound to do so; but I am bound to believe it. And I know and do proclaim that there is no limit to the cleansing power of the blood of Jesus Christ, God’s Son. Couldst thou, O mine enemy, find out many more sins against me, millions more, my answer is, all that thou canst write under the head of sin, is gone — yes, and gone for ever. The light of heaven is my witness. God have all the glory, the blood of Christ have all the credit, I am "in the light as he is in the light." "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God" — not to heaven merely, but to God. This is faith, implicit, unquestioning faith in God’s word and nothing more than He is entitled to from all His children. But, oh I what a bright and blessed type of Christianity we should see compared with what we often meet with were this the case. We turn now to another passage:

"There is therefore now no condemnation to them which are in Christ Jesus." (Romans 8:1) We ask ourselves, we ask the christian reader — How far have we entered into the wondrous truth of these words "in Christ Jesus"? We believe it, of course, and bless God for it; but who could explain it. save on the principle of faith? and who could receive it save on the same principle? But even faith, if mixed in any measure with reason or governed by feelings, is greatly enfeebled in its apprehension and enjoyment of the truth. Remaining unbelief mars the blessing. Reason is totally blind here. Nothing but implicit faith receives, grasps, enjoys the blessed truth. But all is plain and simple to unquestioning faith. If a child puts his ball in a drawer, he knows where it is and how safe it is. When God says the Christian is in Christ, he ought to know where he is and how safe he is. God cannot be mistaken, neither can faith. And if Christ be at God’s right hand in heaven, the Christian, in God’s sight, is there too. And if Christ be in perfect rest and security there, so is the Christian. And surely, in spite of everything, the truth of God ought to be received without a question. Besides, God graciously condescends to explain to us how this is. The second verse explains the first. "For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." Christ is our life, but He is in resurrection and free from the law of sin and death. The death and resurrection of Christ wrought the great deliverance for His people. The believer makes this marvellous blessing individual. He does not say, observe, "hath made" them free, or us free, but "me free." This is enjoyed, happy liberty. It is the voice of triumph. Now I am free — free as the power of the risen life in Christ can make me — free from the law of sin and death. My standing is no longer in the first, but in the last Adam. Hence the apostle says, verse 9, "Ye are not in the flesh," or in the first Adam state, but "in Christ Jesus," or in the last Adam state. Oh! what words are these — "Hath made me free" — yes, "me." I, who was once the miserable man in the seventh chapter, am now the happy man in the eighth — happy in Christ, as the risen, ascended and glorified Man. God has said it, faith receives it and the heart enjoys it.

We might select many other passages in illustration of our subject, but we must leave the christian reader to follow up in his own private meditations this profitable exercise. Let him for example, examine how far he has entered into the meaning of such passages as "Hath raised us up together, and made us sit together in heavenly places in Christ Jesus"; "Because as he is, so are we in this world"; "Who loved me, and gave himself for me." (Ephesians 2:6; 1 John 4:17; Galatians 2:20)

"’One Spirit with the Lord:’
The Father’s smile of love
Rests ever on the members here,
As on the Head above.

’One Spirit with the Lord:’
Jesus the glorified
Esteems the church for which He bled,
His body and His bride."

We now return to our instructive Psalm and meditate, for a little, on the contrast between the Jew and the Christian as therein suggested. The Israelites required to leave their homes and journey through the valley in order to appear before God in Zion — the city of David. This was their place of worship. But it may be said of the Christian that he is toiling through the valley and reposing on Mount Zion at the same time. Such are the mysteries of faith. As a matter of fact, he is in the world; as a matter of experience, he is in the wilderness; as a matter of faith, he is in heaven. Take an example. A young Christian may continue to live in the same family after he is converted that he lived in before his conversion. But how changed to him everything is! The blood of the Lamb is on the door-posts of his heart and he is separated from the world though still in it. But he can no longer take part in the worldly ways of the family. In following Christ he has become a witness for Him and this is unbearable. He is blamed for carrying things too far; all sympathy between him and the family is gone; now he is an alien in his father’s house. This is wilderness experience and sometimes bitter enough. But amidst it all he knows his oneness with Christ in heaven and feeds on Him there. He finds, as it were, that Egypt, the wilderness and Canaan are all under the same roof. But with these he finds the blessed Lord divinely suited to each. His knowledge of Christ greatly increases. He knows that he is sprinkled with the blood, and thereby sheltered from the world’s judgments; the cloud, the manna and the living water, as suited to the desert, are with him; and he also feeds on the old corn of the land. His motives — his resources — his way of life are unknown to his own family. Faith can only understand the Christian’s position in this world.

Here let thy thoughts dwell for a little, O my soul. What knowest thou, experimentally, of these things? The matter is plain and must be the experience of all if the heart be for Christ ONLY. Christ is not in this world; and if the Christian has given up the world for Christ, what has he here? Nothing. What can be plainer? If he has given up all on earth for Christ in heaven he can have nothing here. This is the Christian’s position in the world. He is a stranger and desolate as to the resources of earth. All must come from Christ, who is now his all and in all. Fellow-pilgrims are his companions and heaven is his resource. Hence he lives and walks by faith. "The life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me." But the resources of faith are boundless. It lays its hand on the richest treasures of heaven and says, These are mine — mine in the right of Christ — mine now — mine for ever. Such is faith; it lays hold on every good thing. Nothing is hidden from it — nothing is kept from it. What grace unfolds, faith appropriates, the heart enjoys and the life displays. Would to God it were more so — always so! but that is the principle. "All things are yours . . . ye are Christ’s; and Christ is God’s. (1 Corinthians 3:21-23) The term "Zion" in the verse before us is one of so much interest and importance, that it demands a special notice. And the more so, because it is often used by ecclesiastical writers as descriptive of the church or as synonymous with the expression "Church of God." This we believe is a mistake. It is the chosen seat of royalty during the millennial reign of Christ. The order of events connected with the advancement of David as God’s elected and anointed king throws much light on the order of events in that yet future and glorious day. "They go from strength to strength; every one of them in Zion appeareth before God." Whether we view the hill of Zion historically, as in connection with David; or devotionally, as in the Psalms; or prophetically, as the throne of the Messiah’s kingly power and glory — it is a place of great interest and significance.

It is first mentioned in connection with the history of David, when he became king over all Israel. "Nevertheless David took the stronghold of Zion; the same is the city of David." (2 Samuel 5:7) The Philistines were still in the land, and the people of Israel were in the lowest condition possible. They had chosen a king after their own hearts and now they were smarting keenly for it. Samuel had faithfully warned them and foretold what the state of things would be under their self-chosen king. But they refused his counsel, and said, "Nay; but we will have a king over us; that we also may be like the nations." (1 Samuel 8:1-22) Such is the obstinacy of self-will: and none are so deaf to all good counsel or so blind to danger as self-willed people. "We will have a king over us." Surely this was daring and dangerous ground! So it was, and it ended in the most overwhelming disasters. And such must ever be the result, when the unbroken will is allowed to act. Alas! that the Christian should ever be found, in any sphere of life, thus set on having his own will! The Jews had not that bright, living Example before them that we have. The Master whom we follow could always say, "Lo, I come to do thy will, O God." "Not my will, but thine, be done." Besides, what happened to Israel because of their wilfulness has been written for our admonition, upon whom the ends of the world are come. Be warned then, O my soul — beware of seeking thine own will. It is always wrong. Besides, remember how blinding and hardening it is. Eyes, ears, reason, affection — all are closed and sealed up that the will may have its own way. How often it yields not, even in the presence of impending ruin, and to the most earnest pleadings of friendship. Meditate in the view of these things, O my soul, on the path of the obedient One. Follow Him. He hath left us an example that we should walk in His steps. God’s will only is good. Thou wilt never seek thine own will in heaven — why here? But should the Lord suffer thee to have it, as He did Israel of old, it may be for thy sore chastening, that thou mayest learn to say, "Not my will, O Lord, but thine be done." Rather let thy prayer be, "Grant unto me, O Lord, in Thy mercy, a subject will, a chastened spirit, a tender conscience, a subdued heart, for Thine own name’s sake. "

"He always wins who sides with God,
To him no chance is lost;
God’s will is sweetest to him when
It triumphs at his cost.

"Ill that God blesses is our good,
And unblest good is ill;
And all is right that seems most wrong,
If it be His sweet will."

Israel could scarcely have been in a state of greater confusion and ruin than when David established his throne on mount Zion. Both the kingly and priestly departments of the nation were in great disorder. The sanctuary was defiled, the priesthood corrupted, the ark of God in captivity, and "Ichabod" written on the whole scene — the glory had departed. For this terrible state of things there was no hope, no resource, in Israel. But God in mercy interposes. He calls out David, a man after His own heart. He awakes, as it were, out of sleep. The language of Psalms 78:1-72 on this particular point is remarkable. "Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine. And he smote his enemies in the hinder parts: he put them to a perpetual reproach. Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim: but chose the tribe of Judah, the mount Zion which he loved. And he built his sanctuary like high palaces, like the earth which he had established for ever. He chose David also his servant, and took him from the sheepfolds: from following the ewes great with young he brought him: to feed Jacob his people, and Israel his inheritance. So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands."

Saul was a king after the people’s will, David after God’s heart. Not that David always acted according to the heart of God; but he was chosen of Him. David, alas! failed, and failed grievously, and needed the mercy and forgiveness of God. Nevertheless, we often find the heart of David responding to the heart of God in a very blessed way. And who ever felt his sin more keenly than David, or confessed it more fully? Or who ever counted more thoroughly on the goodness of God for pardon and restoration? In short, he understood in a remarkable way the heart of God and the grace that dwells there.

After David had taken possession of Jerusalem, the Philistines eyed him with Jealousy. He inquires of the Lord, follows divine directions, goes out to battle, and gains signal victories over them. God is with him and directs the movements of his army. The people, under David as their leader, triumph over their enemies. A great deliverance is wrought in Israel. The downward course of things is stayed and Zion becomes the hope of the people — the resting-place of faith. The grace of God has done it. The people are greatly blessed. They find out that it is better to follow the Lord’s will than their own.

David becomes a type of the Lord Jesus, not only in his rejection and suffering, but in His victories. The Lord will make war with His enemies immediately before the establishment of the millennial kingdom. The Lord will descend from heaven for the destruction of Antichrist and those confederated with him; but, like David, after His throne is established in Zion, there will still be enemies outside of the land of Israel to subdue. "The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies." (Psalms 110:1-7) And also, as under David the people triumphed over their enemies, so will they under Christ. "For the Lord of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle. . . . And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the Lord is with them, and the riders on horses shall be confounded. And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I am the Lord their God, and will hear them. And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad; their heart shall rejoice in the Lord." (Zechariah 10:3-7)

All this clearly enough is future. It must take place after the appearing of the Lord in glory, and before the Solomon character of His reign is established. The early part of Christ’s reign will be the antitype of David’s — the warrior king; Solomon typifies Christ reigning in millennial peace and glory. But we cannot pursue this subject at present, we must return to David.

Another thing now fills and occupies his mind. He was a man of faith before God as well as a man of power before his enemies. His throne was now established in power on mount Zion, but the ark of God still dwelt in the house of Obed-edom the Gittite. The ark of the covenant was the visible link of God’s relationship with His people. Hence the loss of the ark was the "Ichabod" of Israel. And now, having prevailed over his enemies and united all Israel under his sceptre, his heart longs to restore the ark to the tabernacle which he had pitched for it on the hill of Zion. Here the faith and piety of David shine most brightly; and never in stronger contrast than with the house of Saul. Michal, like her father, cared nothing in heart for the glory of God. But David rejoiced to humble himself before the Lord, and reproved Michal in the strongest way. He cared for the glory of God and the welfare of His people. Neither Michal nor her father’s house cared either for the one or the other. They never understood the claims of the God of Israel. They thought only of themselves. But how different it was with David! At the prospect of the ark entering the city, his heart leaps with joy. But if we would know more fully the feelings of David on this occasion, we must study carefully Psalms 132:1-18. There the Spirit of God records them as an everlasting memorial of his devotedness to God and His people! He "danced before the Lord with all his might; and David was girded with a linen ephod. So David and all the house of Israel brought up the ark of the Lord with shouting, and with the sound of the trumpet. . . . And they brought in the ark of the Lord, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt-offerings and peace-offerings before the Lord. And as soon as David had made an end of offering burnt-offerings and peace-offerings, he blessed the people in the name of the Lord of hosts. And he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine. So all the people departed every one to his house." (2 Samuel 6:1-23) This was a glorious day for Israel. The long, dark night of "Ichabod" had passed away. The connection between God and His people was re-established. The bonds of the covenant were restored. The presence, power and glory of the God of Israel are now with the nation. The people are greatly blessed. They have seen a sample of the glory and tasted the blessings of the Melchisedec reign. David acts as priest. He wears a linen ephod. He is the head of the people. And now the throne of the king and the ark of God are both established on mount Zion. Hence it is that Zion acquires such an immense importance ever after. It becomes God’s centre in the Holy Land: there the tribes of Israel are gathered together, every one of them appearing before God in Zion. It is also the standing witness to all nations of the activities of God’s love on behalf of His people, when all was lost under law. This is the grand principle of Zion; and thereby it becomes to faith the divine guarantee of what God will do for His people in the latter day. This is clear from Revelation 14:1-20 — "And I looked, and, lo, a Lamb stood on the mount Zion, and with him an hundred forty and four thousand, having his Father’s name written on their foreheads." The suffering, God-fearing remnant of the latter day will be associated with the Messiah in His kingly glory, as the faithful in Israel were with David of old. The centre of His dominion and glory is the mount Zion which He loved. There the Lamb shall reign, and they follow Him whithersoever He goeth. Bright, blessed, glorious reward for sharing His rejection — for patiently waiting, in holy separation from the world, for His coming!

"He who, with hands uplifted,
Went from this earth below,
Shall come again, all gifted,
His blessing to bestow."

Here, O my soul, bow, worship, meditate. Thou art in the presence of a greater than David and of One better known to thy heart. He is thy Lord, worship thou Him. In type, principle and detail, learn of David. Himself and his history at this part are full of Christ. Mark the order of events and learn thereby something of that which is yet to come. The end may be near; faith says it surely is. Then, O wondrous thought, thou wilt be more than a student of the past; thou wilt have thy part in the scene. "When Christ, who is our life, shall appear, then shall ye also appear with him, in glory." (Colossians 3:4) But knowest thou meantime, O, my soul, thy christian privileges? We have come to Zion now. By faith in spirit we are already come to mount Zion. Sinai is the type of man’s responsibility, Zion of God’s grace. What a difference! "But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." (Hebrews 12:22-24)

What are these many glories to which we are come — into which grace has introduced us? we may well exclaim. Blessed, indeed, are all they who now believe in Christ, and who are now brought, in Him, into all this wondrous glory! Such is the present portion of all who trust in Jesus. The Lord grant to any who may read this paper to feel their need of Christ and to be without rest or peace until they find both in Him. He waits to be gracious; why should any refuse such a portion? Look again, dear reader, at these verses in Hebrews 12:1-29. To know now, even now, that we are come to all this — that we are interested in all this, and that there is no fear of things going wrong in heaven, as they have done in Israel, is the soul’s present rest, peace, joy and happiness. Surely it is no small matter to belong now to the church of the firstborn ones whose names are registered in heaven! The church is blessed in Christ and with Christ; and all who are converted now are called, not only to the nuptial glories of the Lamb, but to the eternal blessedness of the bride, the Lamb’s wife.

Know, then, I pray thee, thy need as a lost sinner now; think of the love of Jesus in dying for such — for thee. Dost thou prefer thy sins and this world to forgiveness and Christ? Oh, if such be the case, what must the end be? Plainly, my dear reader, dost thou prefer the pains of hell for ever to that place of peculiar honour, blessedness and affection to which the church of the firstborn are called? What! prefer the blackness of darkness for ever to the light and holiness of heaven? No. I am well aware thou wouldst not say so in so many words; but do not actions speak louder than words? Break, oh break at once and for ever with everything that would keep thee from Christ. Love Him — trust Him — follow Him — serve Him. To whom wouldst thou give thy heart if not to Him who first gave Himself for thee?