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3.Jehovah bless thee out of Zion! We have conclusive proof in my opinion from this verse that the Psalm is to be considered as referring to the priests and Levites only, for to them it properly belonged under the law to bless the people. (Num_6:23.) The Psalmist had first told them to bless God; now he tells them to bless the people in his name. Not that God meant by any such injunction that the people might themselves indulge in a life of carnal security an opinion prevalent among the Papists, who think that if the monks chant in the temples, this is all the worship necessary on the part of the whole body of the people. What God intended was, that the priests should lead the way in divine service, and the people take example by what was done in the temple, and practice it individually in their private houses. The duty of blessing the people was enjoined upon the priests, as representing Christ’ person. Express mention is intentionally made of two things, which are in themselves distinct, when the God who blessed them out of Zion is said to be also the Creator of heaven and earth. Mention is made of his title as Creator to set forth his power, and convince believers there is nothing that may not be hoped from God. For what is the world but a mirror in which we see his boundless power? And those must be senseless persons indeed, that are not satisfied with the favor of Him who is recognized by them as having all dominion and all riches in his hand. Since many, however, are apt, when they hear God spoken of as Creator, to conceive of him as standing at a distance from them, and doubt their access to him, the Psalmist makes mention also of that which was a symbol of God’ nearness to his people and this that they might be encouraged to approach him with the freedom and unrestrained confidence of persons who are invited to come to the bosom of a Father. By looking to the heavens, then, they were to discover the power of God by looking to Zion, his dwelling they were to recognize his fatherly love.