And they of the south shall possess the mount of Esau; and they of the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin shall possess Gilead. And the captivity of this host of the children of Israel shall possess that of the Canaanites [or rather, 'the captivity,' etc., 'which are among the Canaanites' (Pusey, following the Chaldee, etc.)], even unto Zarephath; and the captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south. Here we have wideness at last; Rehoboth after narrowness, strife, contention, and hatred (Genesis 26.). The house of Jacob is shown us stretching forth in all directions - north, south, east, and west; the promises long looked for fulfilled; Jacob, long pent in, now enjoying a large room. The cries in narrowness have been answered in wideness. Rehoboth is inscribed on Judah's banner, and little Benjamin shares the plenteousness. They of the south have no Edomite enemy; nay, the mount of Esau is their possession. They of the plain have no Philistine foe; their own borders reach to the coast. Over Philistia they triumph. The giants of Gath lie in the dust. The men of Ashdod and Ekron, who sang the praise of Dagon, are no more. Ashkelon and Gaza are silent in death. They of the plain possess the whole territory of the Philistines, with the sea for their only border. But much more than this. They extend northward. They take in Ephraim. No more shall Ephraim vex Judah. They also take in Samaria. No more shall it be heard that the Samaritans have no part with the Jews. And more still Benjamin shall possess Gilead, thus stretching to the east. It shall have a portion on both sides of Jordan. And, further, Judah shall receive into fellowship those who were carried away captive from them. Some in Zarephath in Zidon, labouring as slaves in the smelting house, and the captivity of Jerusalem shall possess the cities of the south. Thus the inspired prophet, from the sacred mount of vision, amongst other blessings, notices these five:

(1) liberty after captivity;

(2) peace after war;

(3) wideness after straits;

(4) a portion on both sides of Jordan;

(5) unity after divisions and discord.

With what joy must Obadiah have seen all these rich blessings unfolded before him! Liberty! Oh what a history of captivity and bondage was that of the Jews! Peace! Their national life hitherto had been one of war. Wideness! Up to this they had been sorely straitened and hemmed in in veriest narrowness. A portion on both sides of Jordan! Hitherto they had had their lot on the western side only. Unity! They had been torn by divisions. They had been weakened, impoverished, and desolated by divisions. How pleasant, therefore, the prospect of Judah receiving into its bosom multitudes of the captivity of Israeli All one at last. One fold under one Shepherd. A delightful prospect. Obadiah, like another Moses, must have viewed the scene with patriotic joy and hallowed fervour and gratitude. And now for the spiritual application of the passage to ourselves.

I. GLORIOUS LIBERTY IS PROCLAIMED TO US. Christ sets his people free. He came to lead captivity captive. He opens the prison to those who were bound. His Word is the perfect law of liberty. The Apostle Peter's deliverance from prison is like a picture of the deliverance wrought for the soul of man. We were in the dark dungeon, fast bound in misery and iron. Light shone in the prison. A friendly hand smote us. A voice bade us arise. The fetters fell off. We were led forth from the darkness of death into the light and liberty of the children of God. Or we may say, in the language of David (Psalm 126:7), "Our soul is escaped as a bird out of the snare of the fowlers: the snare is broken, and we are escaped;" Joyous liberty, blessed liberty, glorious liberty of the children of God.

II. PEACE IS OURS. The peace of the very God of peace. Secure tranquillity through the blood of the everlasting covenant. "Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned;" "Peace to him that is far off, and to him that is near." Peace always and by all means.

III. WIDENESS IS OURS. "Thou hast known my soul in adversities;...thou hast set me in a large room." The Lord brings his people into a wealthy place. "Rehoboth" is written on the gospel "Rehoboth" is written on the work of Christ. "Rehoboth" is written on the wells of salvation. On the joys, the glories, the promises of covenant grace, the letters are written as with Calvary's blood - "Rehoboth." Room enough and to spare (Job 36:16).

IV. A PORTION ON BOTH SIDES OF JORDAN IS OURS. The Christian has the promise of the life that now is as well as that which is to come. All things are ours. The world, life, death, things present, things to come, the blessings of the throne and the blessings of the footstool, the upper springs and the nether springs, - all are ours. Oh, let us pity the men who have their portion only in this life! Let us pray for those whose hearts and treasures are where the rust and moth are. Let us seek to influence for good all those who have no portion on both sides of Jordan.

V. Finally, THE CHURCH IS CALLED TO UNITY. We are to endeavour to keep the unity of the Spirit. There are many stones, but one temple. There are many children, but one household - one family. There are many branches, but one Vine. There are many members, but one body. The Communion feast teaches this oneness. Our Lord's great intercessorial prayer was that his people all might be one. The Holy Spirit, the Spirit of love and concord, calls us to oneness. The divisions of Christians must grieve the Spirit.

"Our little systems have their day; .
They have their day, and cease to be,
They are but broken lights of thee,
And thou, O Lord, art more than they." Oh for another Pentecost, that the Church of today might be as the Church of the fruit days; and the Redeemer's words be exemplified "That they all might be one, that the world may believe that thou hast sent me! - A.C.T.

The imagery of Scripture poetry often presents instructive truths, referring to more general subjects than those on which the sacred writer might, at the particular time, be called to dwell.

I. Regard the text as respects MOUNT ZION. A grand Scripture type. Not only there God was worshipped, but there God Himself, as the object of worship, dwelt. Conceive of God, accepting Christ's atonement, — Christ standing as Mediatorial King on the holy hill, — the redeemed from earth actually worshipping there — and, in spirit, all true worshippers coming to God by Christ. You have thus that state of things of which Mount Zion, with its temples, its glory, its services, its worshippers, was a type.

II. WHAT SHALL BE THERE?

1. The text says, "deliverance"; marg. reads, "They that escape." Two aspects of the same subject. Where do they come that flee for refuge to lay hold on the hope set before them? To Christ on this Mount Zion. They escape for their lives, — come to Him, and He casts them not out. They have "deliverance" therefore. Pardon, spiritual freedom, and blessedness.

2. Then "there shall be holiness." An undoubted truth, the penitent sinner, coming to God in truth, by faith, for pardon, is made holy, becomes a new creature. Justification and sanctification thus connected; the favour, and the image of God. Real holiness; — holiness of life, as well as of heart; — growing holiness. Nor is it anywhere else. They who will not come to Christ may sometimes have human virtue; they cannot have Divine holiness. Look at this mount. Oh, the blessedness of dwelling there. Well fortified, well supplied. God is there. You live in peace. He is preparing you for the higher blessings. There is the heavenly Zion. Only they pass to it who on earth dwelt on the spiritual Zion.

(G. Cubitt.)