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This psalm, the shortest but one in the whole Psalter, will be more intelligible if we observe that in the first part of it more than one person is addressed, and in the last verse a single person. No doubt, when used in the temple service, the first part was chanted by one half of the choir, and the other part by the other. Who are the persons addressed in the first portion? The answer stands plain in ver. 1. They are the priests or Levites whose charge it was to patrol the temple through the hours of night and darkness, to see that all was safe and right there, and to do such other priestly and ministerial work as was needful; they are called upon to "lift up their hands in" — or rather towards — "the sanctuary, and to bless the Lord." The charge is given to these watching priests, these nightly warders, by some single person — we know not whom. Perhaps by the High Priest, perhaps by the captain of their band. They listen to the exhortation to praise, and answer, in the last words of this little psalm, by invoking a blessing on the head of the unnamed speaker who gave the charge.

I. THE CHARGE TO THE WATCHERS. "Bless ye the Lord." It is because they are the servants of the Lord that, therefore, it is their business to bless the Lord. It is because they stand in the house of the Lord that it is theirs to bless the Lord. So for us Christians. We are servants of the Lord — His priests. That we "stand in the house of the Lord" expresses not only the fact of our great privilege of confiding approach to Him and communion with Him, whereby we may ever abide in the very Holy of Holies, and be in the secret place of the Most High, even while we are busy in the world, but it also points to our duty of ministering; for the word "stand" is employed to designate the attendance of the priests in their office, and is almost equivalent to "serve." "To bless the Lord," then, is the work to which we are especially called. And then there is another lesson here, and that is that all times are times for blessing God. Although no sacrifice was smoking on the altar, and no choral songs went up from the company of praising priests in the ritual service; and although the nightfall had silenced the worship and scattered the worshippers, yet some low murmur of praise would be echoing through the empty halls all the night long, and the voice of thanksgiving and of blessing would blend with the clank of the priests' feet on the marble pavements as they went their patrolling rounds; and their torches would send up a smoke not less acceptable than the wreathing columns of the incense that had filled the day. And so as in some convents you will find a monk kneeling on the steps of the altar at each hour of the four-and-twenty, adoring the sacrament exposed upon it, so in the Christian heart there should be a perpetual adoration and a continual praise — a prayer without ceasing. What is it that comes first of all into your minds when you wake in the middle of the night? Yesterday's business, to-morrow's vanities, or God's present love and your dependence upon Him? In the night of sorrow, too, do our songs go up, and do we hear and obey the charge which commands not only perpetual adoration, but bids us fill the night with music and with praise? Well for us if it be anticipating the time when "they rest not day nor night saying Holy! Holy! Holy!"

II. THE ANSWERING BLESSING (ver. 3). May we venture to draw from this interchange of counsel and benediction a simple lesson as to the best form in which mutual goodwill and friendship may express itself? It is by the interchange of stimulus to God's service and praise, and of grateful prayer. He is my best friend who stirs me up to make my whole life a strong sweet song of thanksgiving to God for all His numberless mercies to me. Even if the exhortation becomes rebuke, faithful are such wounds. It is but a shallow affection which can be eloquent on other subjects of common interests, but is dumb on this, the deepest of all; which can counsel wisely and rebuke gently in regard to other matters, but has never a word to say to its dearest concerning duty to the God of all mercies. And the true response to any loving exhortation to bless God, or any religious impulse which we receive from one another, is to invoke God's blessing on faithful lips that have given us counsel. But observe, further, the two kinds of blessing which answer to one another — God's blessing of man, and man's blessing of God. The one is communicative, the other receptive and responsive. The one is the great stream which pours itself over the precipice; the other is the basin into which it falls, and the showers of spray which rise from its surface, rainbowed in the sunshine, as the cataract of Divine mercies comes down upon it. God blesses us when He gives. We bless God when we thankfully take, and praise the Giver. God's blessing, then, must ever come first. Ours is but the echo of His, but the acknowledgment of the Divine act, which must precede our recognition of it as the dawn, must come in order that the birds may wake to sing. Our highest service is to take the gifts of God and with glad hearts to praise the Giver. Our blessings are but words. God's blessings are realities. We wish good to one another when we bless each other. But He does good to men when He blesses them. Observe, too, the channel through which God's blessings come — "out of Zion." For the Jew the fulness of the Divine glory dwelt between the cherubim, and the richest of the Divine blessings were bestowed on the waiting worshippers there. And no doubt it is still true that God dwells in Zion, and blesses men from thence. The New Testament analogue to the Old Testament temple is no outward building. A material type must have a spiritual fulfilment. In the true sense, Jesus Christ is the Temple. In Him God dwelt; in Him man meets God; in Him was the place of Revelation; in Him the place of Sacrifice. "In this piece is one greater than the temple," and the abiding of Jehovah above the mercy-seat was but a material symbol, shadowing and foretelling the true indwelling of all the fulness of the Godhead bodily in that true tabernacle which the Lord hath pitched and not man. So the great Fountain of all possible good and benediction, which was opened for the believing Jew in "Zion," is opened for us in Jesus Christ who stood in the very court of the temple, and called in tones of clear, loud invitation: "If any man thirst let him come unto Me and drink." There is another application of the temple symbol in the New Testament — a derivative and secondary one — to the Church, that is, to the aggregate of believers. In it God dwells through Christ. Receiving His Spirit, instinct with His life it is His Body, and as in His earthly life "He spake of the temple of His 'literal' body," so now that Church becomes the temple of God, being builded through the ages. In that Zion all God's best blessings are possessed and stored, that the Church may by faithful service impart them to the world.

(A. Maclaren, D. D.)

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KJV: {A Song of degrees.} Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD.

WEB: Look! Praise Yahweh, all you servants of Yahweh, who stand by night in Yahweh's house!