had been chastened sore (ver. 18). There were those that helped them (ver. 7). They were beginning a new work (ver. 25). For a.II these reasons the psalm has been assigned to the events told of in Ezra iii. They had been in bitter exile, exposed to fierce persecution (see histories in Daniel), But at length the Persian power under Cyrus advances, Babylon is overthrown. It is probable that the Jews sympathized with the Persians because of the similarity between ,he religions they each profes~ed; and the Persians also with them, At any rate, Cyrus favours them. Under Zerub- babel, Joshua, and Zechariah, a vast throng of them-near fifty thousand-return to their desolate land. '£hey are exposed to the attacks of their old enemies, Moabites, Ammonites, Ama.lekites; but the power of Persia helps them. At length they reach Jerusalem. Their first step is to build the altar (Ezra iii. 3), thus declaring their allegiance and confidence towards God. Afterwards the building of the temple is proceeded with, and in connection with that this glo1ious psalm was written. The priests with a vast multitude approach the temple, and, standing before the gates, they cry, "Open to me the gates of," etc. Now wherefore a.re these gates and all such gates so called? It is because- !. THE TRUE WORSHIPPERS RECOGNIZE WHAT GOD REQUIRES IN THOSE WHO WORSHIP HIM. (Of. Pss. xv., xxiv.) Israel, through what they had suffered, had come to see that righteousness was the one demand of God. Hence now they declare that it is only a righteous nation that can enter them. And so it is in the Church to-day. We may call ourselves members of the Church; but that we are not, save as we a.re righteoUB. And so it will be in the temple of the Lord on high. "Those holy gates for ever bar Pollution, sin, and shame; None can obtain an entro.noe there But followers of the Lamb." II. WHAT GoD IN HIMSELF IS-THE R1onTEous ONE. The temple is his, and there- fore the gates; and therefore, because God is righteous, the gates are gates of righteous- ness. Zechariah says, "He shall be called, The Lord our Righteousness." 'l'he distinction of Israel was that they worshipped a holy God. "The Lord our God is holy." Other gods connived at sin, and set the example of it. But Israel was taught by a.II the institutions of their Law that God was righteous, and of too pure eyes to behold iniquity. How, then, can any one think that he will tolerate and condone it, that, in fact, he does not mind it? or how can any one pervert the gospel of Christ-as thousands do--and make his righteousness not the pattern, pledge, and form of their own, as it is, but a substitute for it? III. WHAT Gon WILL GIVE To ms PEOPLE-RIGHTEOIJ'SNEBS. Those gates lead the true worshipper straight to this gift. It is by the way of the altar, telling of the blood which clea.nseth from all sin. All the motive forces of holiness-repentance, faith, love, hope-all gather round the cross of Christ, the place of sacrifice. There we find life, and that life more abundantly. IV, THE TRUE WORSHIPPER PURPOSES THAT THIS IS WHAT HE WILL RENDER TO Goo-A LIFE OF RIGHTEOUSNESS. He has heard the call, "Be ye holy," and he hns seen whence and how this holiness can be his, and now it is his fixed resolve to lead that righteous life which God de~ires, deserves, and demands. Hence he says, "Open to me the gntes of righteousness. I will go in to them,and I will praise the Lord,"-S. C.
Ver. 24.-The day the Lord hat/1 made. The words primarily point to that joyful dedication day of the new temple. Perhaps Israel had been directed specially to observe the day; or, more likely still, the psalmist meant the day of joy and gladness of revived national and religious life. "This id the day the Lord," etc. L WE MAY APPLY IT TO OUR LORD'S RESURRECTION-DAY. That bas been called the day of days, as indeed it was and is to the Church of Obrist. That first Easter Day was "the day in his life which he mado his own beyond all others. Not his birthday; for that meant his entrance on a life of sorrows. Not his ascension day; for that was the closing scene of a triumph already achieved. Not his transfiguration- day; for that was a momentary flash of glory in a career of pain. Not the day of his crucifi1;io11; that was a great day for a ruinf;ld world, but for biw it marked the lowest THE BOOK OF PS.ALMS. [PS, CXVIII, 1-29,