Emphatically he reduplicates "Thou" in his burst of confidence in God's covering of sins; for none but God can cope with the evil things that are too strong for man. I can neither keep them out, nor drive them out when they have come in, nor cleanse the stains that their hoofs have made; but Thou, Thou canst and dost cover them. Is not that an additional reason for "all flesh" coming to God, and almost a guarantee that they will? The strophe ends with an exclamation celebrating the blessedness of dwelling with God. That refers, no doubt, to Israel's prerogative of access to the Temple; but the inward and outward are blended, as in many places in the Psalter where dwelling in the house of the Lord is yearned for or rejoiced in. The universalism of the psalm does not forget the special place held by the nation whom God "has chosen and brought near." But the reality beneath the symbol is too familiar and sweet to this singer for him to suppose that mere outward access exhausts the possibilities of blessed communion. It is no violent forcing more into his words than they contain, if we read in them deeply spiritual truths. It is noteworthy that they follow the reference to forgiveness, and, when taken in conjunction therewith, may be called an itinerary of the road to God. First comes forgiveness by expiation, for such is the meaning of "covering," Then the cleansed soul has "access with confidence"; then approaching, it happily dwells a guest in the house, and is supplied with that which satisfies all desires. The guest's security in the house of his host, his right to protection, help, and food, are, as usual, implied in the imagery. The prerogative of his nation, which the psalmist had in mind, is itself imagery, and the reality which it shadowed is that close abiding in God which is possible by faith, love, communion of spirit, and obedience of life, and which, wherever realised, keeps a soul in a great calm, whatever tempests rave, and satisfies its truest needs and deepest longings, whatever famine may afflict the outward life. Forgiven men may dwell with God. They who do are blessed. The second strophe (vv. 5-8) celebrates another aspect of God's manifestation by deeds, which has, in like manner, a message for the ends of the earth. Israel is again the immediate recipient of God's acts, but they reverberate through the world. Therefore in ver. 5 the two clauses are not merely adjacent, but connected. It is because God is ever revealing Himself to the nation (for the tense of the verb "answer" expresses continuous action) that He is revealed as the trust of the whole earth. God's grace fructifies through Israel to all. How clearly the psalmist had grasped the truth that God has limited the knowledge of Himself to one spot of earth in order to its universal diffusion!