Psalms · Chapter 132

V. 1. Afflictions-All his sufferings for thy sake.

Verse 1. Lord, remember David] Consider the promises thou hast made to this thy eminent servant, that had respect, not only to him and to his family, but to all the Israelitish people.

Verses 1, 2. Lord, remember David — Thy covenant with David; or David’s eminent piety and zeal for thy service; and all his afflictions — All his sufferings for thy sake, all the solicitude of his mind, all his hard and wearisome labours for thy service and glory. How he sware and vowed — Made a solemn vow, and confirmed it with an oath. This he undoubtedly did, although no mention be made of it in the history of David. Unto the mighty God of Jacob — Of Israel; that is, the people so called, the posterity of Jacob.

1. Afflictions—The word denotes any trouble, toil, or suffering, mental or physical, from whatever cause. It may here have a reference to David’s long persecutions by Saul, and trials during the seven years’ civil war with Ishbosheth, or to his special anxieties, perplexities, and care for the removal of the ark to Zion, and the resuscitation of the order of national worship. They were evidently “afflictions” or harassing cares, undertaken and endured for the Lord’s sake. Literally, verses 1, 2, read: Remember, O Jehovah, to David all his trouble, who swore to Jehovah; vowed to the mighty one of Jacob.

Verse 2. How he sware unto the Lord] It is only in this place that we are informed of David’s vow to the Lord, relative to the building of the temple; but we find he had fully purposed the thing.

Verses 1, 2. Lord, remember David — Thy covenant with David; or David’s eminent piety and zeal for thy service; and all his afflictions — All his sufferings for thy sake, all the solicitude of his mind, all his hard and wearisome labours for thy service and glory. How he sware and vowed — Made a solemn vow, and confirmed it with an oath. This he undoubtedly did, although no mention be made of it in the history of David. Unto the mighty God of Jacob — Of Israel; that is, the people so called, the posterity of Jacob.

Verse 3. Surely I will not come] This must refer to the situation of the temple; or, as we would express it, he would not pass another day till he had found out the ground on which to build the temple, and projected the plan, and devised ways and means to execute it. And we find that he would have acted in all things according to his oath and vow, had God permitted him. But even after the Lord told him that Solomon, not he, should build the house he still continued to show his good will by collecting treasure and materials for the building, all the rest of his life.

Verses 3-5. Surely I will not, &c. — As if he had said, I value not my own private domestic enjoyments and accommodations, in comparison of the settlement of God’s public worship. “He was so highly concerned,” says Dr. Hammond, “for the service of God, that, having built himself a house, (1 Chronicles 15:1, 11, &c.) he immediately prepared a place for the ark of God, and brought it up thither in pomp, having, it seems, solemnly vowed to do so before ever he would dedicate and bless (or dwell in) his own house, chap. 16:43. And, not content with that, his zeal further broke out to Nathan the prophet, (chap. 17:1,) being troubled to think of the magnificence of his own house, while the ark was but in a tent. And he resolved, if God should permit him, to erect a magnificent structure wherein the ark of God should be placed, and God’s solemn worship performed.” Bishop Patrick’s paraphrase is to the same purport: “I will not come into the new palace which I have built for myself, much less go to dwell and take up my lodging there; nay, I will not lay myself down to rest, nor take a wink of sleep, until I have found out a convenient place for the ark of the Lord, a habitation for that mighty one; who there makes himself present to his people the posterity of Jacob.” Henry supposes that, having procrastinated too long, amidst his difficulties, upon his first accession to the throne, “he one morning made a vow, that, before night, he would come to a resolution in this matter, and would determine the place where the tent should be fixed for the reception of the ark.” Some think that the spot on which the temple should be built was intended, and that David made this vow on the morning of the day of the pestilence, which cut off so many in Israel because he had numbered the people; and that the thrashing-floor of Ornan was pointed out to him in consequence of this resolution.

3. Surely I will not come—Literally, “If I shall go into the tent of my house.” The beginning of the sentence is the usual form of oath, which here is given in verses 3-5, the oath form being repeated three times: If I shall go into my tent—If I shall go up upon my couch—If I shall give sleep to my eyes. The forfeiture of the oath is left to be supplied, as if he had said: If I do these things before I find out a place for the Lord, etc., then let such and such things befall me. These solemn vows, that when he should come to power he would make it his first concern to provide for the ark and worship of God, were made by David in his affliction and trouble.

Verses 3-5. Surely I will not, &c. — As if he had said, I value not my own private domestic enjoyments and accommodations, in comparison of the settlement of God’s public worship. “He was so highly concerned,” says Dr. Hammond, “for the service of God, that, having built himself a house, (1 Chronicles 15:1, 11, &c.) he immediately prepared a place for the ark of God, and brought it up thither in pomp, having, it seems, solemnly vowed to do so before ever he would dedicate and bless (or dwell in) his own house, chap. 16:43. And, not content with that, his zeal further broke out to Nathan the prophet, (chap. 17:1,) being troubled to think of the magnificence of his own house, while the ark was but in a tent. And he resolved, if God should permit him, to erect a magnificent structure wherein the ark of God should be placed, and God’s solemn worship performed.” Bishop Patrick’s paraphrase is to the same purport: “I will not come into the new palace which I have built for myself, much less go to dwell and take up my lodging there; nay, I will not lay myself down to rest, nor take a wink of sleep, until I have found out a convenient place for the ark of the Lord, a habitation for that mighty one; who there makes himself present to his people the posterity of Jacob.” Henry supposes that, having procrastinated too long, amidst his difficulties, upon his first accession to the throne, “he one morning made a vow, that, before night, he would come to a resolution in this matter, and would determine the place where the tent should be fixed for the reception of the ark.” Some think that the spot on which the temple should be built was intended, and that David made this vow on the morning of the day of the pestilence, which cut off so many in Israel because he had numbered the people; and that the thrashing-floor of Ornan was pointed out to him in consequence of this resolution.

V. 5. Until-Until I have raised an house in which the ark may be put.

Verse 5. The mighty God of Jacob.] bq[y ryb[ abir yaacob, the Mighty One of Jacob. We have this epithet of God for the first time, Genesis 49:24. Hence, perhaps, the abirim of the heathen, the stout ones, the strong beings.

Verses 3-5. Surely I will not, &c. — As if he had said, I value not my own private domestic enjoyments and accommodations, in comparison of the settlement of God’s public worship. “He was so highly concerned,” says Dr. Hammond, “for the service of God, that, having built himself a house, (1 Chronicles 15:1, 11, &c.) he immediately prepared a place for the ark of God, and brought it up thither in pomp, having, it seems, solemnly vowed to do so before ever he would dedicate and bless (or dwell in) his own house, chap. 16:43. And, not content with that, his zeal further broke out to Nathan the prophet, (chap. 17:1,) being troubled to think of the magnificence of his own house, while the ark was but in a tent. And he resolved, if God should permit him, to erect a magnificent structure wherein the ark of God should be placed, and God’s solemn worship performed.” Bishop Patrick’s paraphrase is to the same purport: “I will not come into the new palace which I have built for myself, much less go to dwell and take up my lodging there; nay, I will not lay myself down to rest, nor take a wink of sleep, until I have found out a convenient place for the ark of the Lord, a habitation for that mighty one; who there makes himself present to his people the posterity of Jacob.” Henry supposes that, having procrastinated too long, amidst his difficulties, upon his first accession to the throne, “he one morning made a vow, that, before night, he would come to a resolution in this matter, and would determine the place where the tent should be fixed for the reception of the ark.” Some think that the spot on which the temple should be built was intended, and that David made this vow on the morning of the day of the pestilence, which cut off so many in Israel because he had numbered the people; and that the thrashing-floor of Ornan was pointed out to him in consequence of this resolution.

5. Place—Abiding place, a settled abode. Habitation—Hebrew, tabernacles; the word is plural as in verse 7. Mighty God of Jacob— Mighty One of Jacob, same as Genesis 49:24, of which it is a quotation.

V. 6. It-Of the ark. Ephratah-In the tribe of Ephraim, which was called also Ephratah. Found it-Afterwards we found it in Kirjath-jearim, which signifies a city of woods, in the territory whereof the ark was seated for twenty years.

Verse 6. Lo, we have heard of it at Ephratah] This may be considered as a continuation of David’s vow, as if he had said: As I had determined to build a temple for the ark, and heard that it was at Ephratah, I went and found it in the fields of Jaar, יער;—not the wood, but Kirjath Jaar or Jearim, where the ark was then lodged;—and having found it, he entered the tabernacle, Psalm 132:7; and then, adoring that God whose presence was in it, he invited him to arise and come to the place which he had prepared for him.

Verse 6. Lo, we have heard of it — The ark, or of the place or habitation for the Lord last mentioned; at Ephratah — That is, at Shiloh, in the tribe of Ephraim, there they were told it had been, but it was gone; they found it at last in the fields of the wood — That is, in Kirjath-jearim, which signifies, the city of woods. Thence all Israel fetched it, with great solemnity, in the beginning of David’s reign, 1 Chronicles 13:6; so that, in preparing this place for the ark, he gratified all Israel, they needed not to go about to seek it any more: they now knew where to find it. Some learned men, however, being of opinion that Jerusalem, which was at no great distance from Bethlehem, was within the district called Ephratah, give a different interpretation of this verse, and consider the psalmist as speaking of having found the place on which the temple was to be fixed. Thus Bishop Patrick: “And now, behold the Lord himself, to our great joy, hath told us the very place where he will fix his habitation, in the territory of Bethlehem, Ephratah: (Genesis 35:16, 19,) in the fields of that forest where the angel stood and directed David to build an altar unto the Lord, 1 Chronicles 21:18, and 22:1.”

Verse 6. Ephrata, or Ephratha, near to which was Shiloh. So the LXX.— The fields of the wood. Hebrews r[y jaar, a wood; hence Kirjath-jearim, “a town in the wood,” where David found the ark.

6. Lo, we heard of it at Ephratah—Although “of” is not in the original, yet the sense requires it, as in the similar form in Jeremiah 46:12, “The nations have heard thy shame,” they have heard “of” thy shame. That Ephratah is Bethlehem is certain from Micah 5:2; Genesis 48:7; Ruth 4:11. Some suppose it to be the same as “Caleb Ephratah,” a place in the tribe of Ephraim, so called after Caleb and Ephrath his wife. 1 Chronicles 2:19-24. Gesenius thinks it the same as Ephraim. But either view is too improbable to be entertained. Hengstenberg has given the only intelligible explanation to this obscure clause. The suffix pronoun “we” must be understood of David and the people when the former was yet a youth. The feminine suffix, rendered “it,” which is the object of the verbs heard and found, has “ark” for its original, not mentioned till verse 8, but here poetically anticipated, and all along implied as the theme of the psalm, especially in verse 5, in the phrases “place for the Lord,” “tabernacles for the mighty God of Jacob.” It must be considered that the ark was at Kirjath-jearim about eighty years, (eighty-two, according to Dr. Hale,) from the judicature of Eli (l Samuel 7:1) to the eleventh year of David’s reign. During all the reign of Saul (who was remiss as to this matter) no access was had to it. 1 Chronicles 13:3. The people knew of it only by report. See notes on Psalm 88:9, 10, 16-69. The clause should read, “We, in Ephratah, heard of it” [the ark.] The form is analogous to Matthew 2:2, “We have seen his star in the East,” that is, “We in the East have seen,” etc. We found it in the fields of the wood— Jaar, here rendered “wood,” is to be taken as a proper name, same as the plural Jearim, a poetical abbreviation of Kirjath-jearim, the forest city, or city of groves, where David found the ark. 1 Chronicles 13:5, 6.

V. 7. Tabernacles-Into his temple. Footstool-The ark, is often said to sit between the cherubim, which were above the ark.

Verse 7. We will go into his tabernacles — Seeing the ark is now fixed in a certain place, we will go to it more generally and constantly than formerly we did. We will worship at his footstool — As subjects and supplicants, prostrating ourselves, with humble reverence, before the Divine Majesty, which we too much neglected to do for want of such a place of solemn, public worship, in the days of Saul.

7. Tabernacles—Apartments and courts of the tent pitched on Zion for the public convocation of the people, (see on Psalm 84:1,) or else, by ensilage, the plural is put for the singular.

V. 8. Rest-Into thy resting place, the temple so called, Isaiah 66:1, where thou hast now a fixed habitation. The ark-The seat of thy powerful and glorious presence.

Verse 8. Arise, O Lord, into thy rest; thou and the ark of thy strength.] Using the same expressions which Solomon used when he dedicated the temple, 2 Chronicles 6:41, 42. There are several difficulties in these passages. Ephratah may mean the tribe of Ephraim; and then we may understand the place thus: “I have learned that the ark had been in the tribe of Ephraim, and I have seen it at Kirjath-jearim, or Field of the woods; but this is not a proper place for it, for the Lord hath chosen Jerusalem.” It is true that the ark did remain in that tribe from the days of Joshua to Samuel, during three hundred and twenty-eight years; and thence it was brought to Kirjath-jearim, where it continued seventy years, till the commencement of the reign of David over all Israel. But if we take Psalm 132:6-8, not as the continuation of David’s vow, but as the words of the captives in Babylon, the explanation will be more plain and easy: “We have heard, O Lord, from our fathers, that thy tabernacle was formerly a long time at Shiloh, in the tribe of Ephraim. And our history informs us that it has been also at Kirjath-jearim, the fields of the wood; and afterwards it was brought to Jerusalem, and there established: but Jerusalem is now ruined, the temple destroyed, and thy people in captivity. Arise, O Lord, and re-establish thy dwelling-place in thy holy city!” See Calmet and others on this place.

Verses 8-10. Arise, O Lord, to thy rest, &c. — See notes on Numbers 10:35; 2 Chronicles 6:41, 42. Let thy priests be clothed with righteousness — Not only with those outward sacerdotal garments of glory and beauty, which thou hast appointed for them, but, especially, with the inward ornaments of righteousness and true holiness, that so their persons and services may be accepted by thee, both for themselves and for all thy people; and they may be clothed with salvation, (verse 16,) which is the effect, or consequent, of the former clothing. And let thy saints shout for joy — Let all thy people have cause of rejoicing in the tokens of thy goodness; which they eminently had at the dedication of the temple, as is signified 1 Kings 8:66. For thy servant David’s sake — In regard of thy singular kindness and promises vouchsafed to David, as this is explained in the following verses. This verse makes it more than probable that David was not the penman of this Psalm, for he never used to beg mercies from God for his own sake, but constantly for God’s name’s sake, and for the sake of his truth, mercy, goodness, or righteousness. Turn not away the face of thine anointed — Of me, whom thou hast anointed to be king over thy people. Cast me not out of thy presence: do not reject or deny my request.

8. Arise, O Lord, into thy rest—Let Jehovah take possession of the ark on Zion, and make it his dwelling place, as in the tabernacle in the wilderness. Exodus 40:34, 35; Leviticus 9:23, 24. The formula was quoted by Solomon. 2 Chronicles 6:41. Ark of thy strength—The “ark” was the standing symbol of the power and protection of God. It is simply called “strength,” Psalm 78:61, which see. The word “ark” occurs nowhere else in the Psalms.

Verse 9. Let thy priests be clothed with righteousness] Let them be as remarkable for inward holiness as they are for the splendour of their holy vestments.

Verses 8-10. Arise, O Lord, to thy rest, &c. — See notes on Numbers 10:35; 2 Chronicles 6:41, 42. Let thy priests be clothed with righteousness — Not only with those outward sacerdotal garments of glory and beauty, which thou hast appointed for them, but, especially, with the inward ornaments of righteousness and true holiness, that so their persons and services may be accepted by thee, both for themselves and for all thy people; and they may be clothed with salvation, (verse 16,) which is the effect, or consequent, of the former clothing. And let thy saints shout for joy — Let all thy people have cause of rejoicing in the tokens of thy goodness; which they eminently had at the dedication of the temple, as is signified 1 Kings 8:66. For thy servant David’s sake — In regard of thy singular kindness and promises vouchsafed to David, as this is explained in the following verses. This verse makes it more than probable that David was not the penman of this Psalm, for he never used to beg mercies from God for his own sake, but constantly for God’s name’s sake, and for the sake of his truth, mercy, goodness, or righteousness. Turn not away the face of thine anointed — Of me, whom thou hast anointed to be king over thy people. Cast me not out of thy presence: do not reject or deny my request.

Ver. 9. Let the priests be clothed with righteousness. Job says, I put on righteousness and it clothed me: my judgment was a robe and a diadem. Patriarchs and priests were splendidly arrayed when they officiated at the altar, which suggested the fine idea of moral glory, as the costume of the mind, or the putting off the body of the sins of the flesh, and putting on the Lord Jesus Christ, of whose glory the highpriest’s garments were a figure.

9. Priests… saints—These are comprehensive of the visible Church. The “salvation” (verse 9, righteousness) of the former shall secure the “joy” of the latter.

V. 10. David’s sake-In regard of thy promises vouchsafed to David. Turn not-Cast me not out of thy presence. Of-Of me whom thou hast anointed to be king over thy people.

Verse 10. The face of thine anointed.] David. Remember thy promises to him, that he may be restored to thee and to thy worship.

Verses 8-10. Arise, O Lord, to thy rest, &c. — See notes on Numbers 10:35; 2 Chronicles 6:41, 42. Let thy priests be clothed with righteousness — Not only with those outward sacerdotal garments of glory and beauty, which thou hast appointed for them, but, especially, with the inward ornaments of righteousness and true holiness, that so their persons and services may be accepted by thee, both for themselves and for all thy people; and they may be clothed with salvation, (verse 16,) which is the effect, or consequent, of the former clothing. And let thy saints shout for joy — Let all thy people have cause of rejoicing in the tokens of thy goodness; which they eminently had at the dedication of the temple, as is signified 1 Kings 8:66. For thy servant David’s sake — In regard of thy singular kindness and promises vouchsafed to David, as this is explained in the following verses. This verse makes it more than probable that David was not the penman of this Psalm, for he never used to beg mercies from God for his own sake, but constantly for God’s name’s sake, and for the sake of his truth, mercy, goodness, or righteousness. Turn not away the face of thine anointed — Of me, whom thou hast anointed to be king over thy people. Cast me not out of thy presence: do not reject or deny my request.

10. David’s sake… anointed—These terms must be taken as

synonymous, as in ver. 17 and Psalm 89:20. It is not unreasonable that David should invoke a blessing upon himself for the sake of his own piety and integrity. Examples of this kind are not infrequent. See 2 Kings 20:3; Nehemiah 13:14; Jeremiah 15:15. The only supposed difficulty lies in this rare use of the third person, but it must be considered the language is highly courtly and reverential. Hengstenberg says: “That the ‘anointed’ is no other than David, is evident from the parallelism from verse 1 to verse 17.” No other king, or “anointed,” than David is introduced throughout the psalm.

Verse 11. The Lord hath sworn] As David sware to the Lord, so the Lord swears to David, that he will establish his throne, and place his posterity on it: and that he had respect to David’s Antitype, we learn from St. Peter, Acts 2:30, where see the note. This verse with the following refers to the spiritual David, and the Christian Church.

Verses 11, 12. The Lord has sworn in truth — Not falsely or deceitfully, as men sometimes do, but sincerely and faithfully, what he will inviolably observe and fulfil, as the next clause expounds this. Of the fruit of thy body — Of some of thy posterity, will I set upon thy throne — See notes on 2 Samuel 7:12-16; and Psalm 89:3, 4, 33, &c. If thy children will keep my covenant, &c. — See notes on 1 Kings 8:25; 2 Chronicles 6:16.

Ver. 11, 12. The Lord hath sworn in truth unto David. When his mind was depressed at not being allowed to build the temple, the Lord promised him a glory infinitely better; namely, that he should be, in his posterity, the father of the Messiah, who should sit upon the throne for ever. Here is a promise in which no condition is named. 2 Samuel 7:12. But with his posterity, the Lord speaks otherwise: If thy children will keep my covenant, they also shall sit upon thy throne for ever—if not, if they refuse and rebel, I will cast them off for ever. 1 Samuel 2:30. 1 Chronicles 28:9.

11. Sworn—So Psalm 89:3. The allusion is to 2 Samuel 7:8-16. The swearing is not to be sought for in form, so much as in the unchangeableness of the word, which finds its complete fulfilment in David’s prototype, Messiah, and his kingdom. See Acts 2:30; Luke 1:32, 69. The second member of the verse explains the force of the first. On the covenant with David, see on Psalm 89:3, 4, 19-37.

Verse 12. If thy children will keep my covenant] This was conditional with respect to the posterity of David. They have been driven from the throne, because they did not keep the Lord’s covenant, but the true David is on the throne, and his posterity forms the genuine Israelites.

Verses 11, 12. The Lord has sworn in truth — Not falsely or deceitfully, as men sometimes do, but sincerely and faithfully, what he will inviolably observe and fulfil, as the next clause expounds this. Of the fruit of thy body — Of some of thy posterity, will I set upon thy throne — See notes on 2 Samuel 7:12-16; and Psalm 89:3, 4, 33, &c. If thy children will keep my covenant, &c. — See notes on 1 Kings 8:25; 2 Chronicles 6:16.

Ver. 11, 12. The Lord hath sworn in truth unto David. When his mind was depressed at not being allowed to build the temple, the Lord promised him a glory infinitely better; namely, that he should be, in his posterity, the father of the Messiah, who should sit upon the throne for ever. Here is a promise in which no condition is named. 2 Samuel 7:12. But with his posterity, the Lord speaks otherwise: If thy children will keep my covenant, they also shall sit upon thy throne for ever—if not, if they refuse and rebel, I will cast them off for ever. 1 Samuel 2:30. 1 Chronicles 28:9.

Verse 13. The Lord hath chosen Zion] Therefore neither Shiloh nor Kirjath-jearim is the place of his rest.

Verses 13-16. For the Lord hath chosen Zion — Taken either for the whole mountain, whereof Zion and Moriah were two parts, or for Jerusalem, which was, in a great part, built upon mount Zion, whence it is often called Zion, as has been frequently observed. This is my rest for ever — Not my residence only for a short time, as Shiloh was; here will I dwell — Here will I statedly manifest the tokens of my presence. Zion must be here considered as a type of the gospel church, which is called mount Zion, Hebrews 12:18. And in it, what is here said of Zion has its full accomplishment. Zion was long since ploughed as a field, but the church of Christ is still, and always will be, the house of the living God, 1 Timothy 3:15. It is his rest for ever and shall be blessed with his presence, even to the end of the world. I will abundantly bless her provision — I will plentifully provide for Jerusalem, and all that live in her, or resort to her for worship: nor shall they seek my face in vain. I will satisfy her poor with bread — I will make such liberal provision for her by fruitful years, that the poorest person there shall be satisfied with food: see note on 2 Chronicles 7:13, 14. I will also, &c. — To the blessings of life I will add those pertaining to godliness; clothe her priests with salvation — With my saving graces and blessings, with righteousness, as requested verse 9; and, moreover, with that protection and benediction, which, by my promise, belongs to righteous persons. Her saints shall shout aloud for joy — The delight God takes in his church, the continuance of his presence with it, and with his ministers, and their being clothed with graces and virtues, wisdom and holiness, are the comfort and joy of all its members.

Ver. 13, 14. The Lord hath chosen Zion—this is my rest for ever. So we read in Psalm 68:16; but the prophet foresaw that the Lord would build another temple, one of living stones, on the tops of the mountains. Isaiah 2:2. 28:16. This new Jerusalem, and only this, is God’s rest for ever. Micah 4:1.

13. Zion—On “Zion” as the chosen place for Jehovah’s dwelling and ark, see on Psalm 78:9, 10, 60-69.

Verse 14. This is my rest for ever] Here the Christian Church is most indubitably meant. This is God’s place for ever. After this there never will be another dispensation; Christianity closes and completes all communications from heaven to earth. God has nothing greater to give to mankind on this side heaven; nor does man need any thing better; nor is his nature capable of any thing more excellent.

Verses 13-16. For the Lord hath chosen Zion — Taken either for the whole mountain, whereof Zion and Moriah were two parts, or for Jerusalem, which was, in a great part, built upon mount Zion, whence it is often called Zion, as has been frequently observed. This is my rest for ever — Not my residence only for a short time, as Shiloh was; here will I dwell — Here will I statedly manifest the tokens of my presence. Zion must be here considered as a type of the gospel church, which is called mount Zion, Hebrews 12:18. And in it, what is here said of Zion has its full accomplishment. Zion was long since ploughed as a field, but the church of Christ is still, and always will be, the house of the living God, 1 Timothy 3:15. It is his rest for ever and shall be blessed with his presence, even to the end of the world. I will abundantly bless her provision — I will plentifully provide for Jerusalem, and all that live in her, or resort to her for worship: nor shall they seek my face in vain. I will satisfy her poor with bread — I will make such liberal provision for her by fruitful years, that the poorest person there shall be satisfied with food: see note on 2 Chronicles 7:13, 14. I will also, &c. — To the blessings of life I will add those pertaining to godliness; clothe her priests with salvation — With my saving graces and blessings, with righteousness, as requested verse 9; and, moreover, with that protection and benediction, which, by my promise, belongs to righteous persons. Her saints shall shout aloud for joy — The delight God takes in his church, the continuance of his presence with it, and with his ministers, and their being clothed with graces and virtues, wisdom and holiness, are the comfort and joy of all its members.

Ver. 13, 14. The Lord hath chosen Zion—this is my rest for ever. So we read in Psalm 68:16; but the prophet foresaw that the Lord would build another temple, one of living stones, on the tops of the mountains. Isaiah 2:2. 28:16. This new Jerusalem, and only this, is God’s rest for ever. Micah 4:1.

Verse 15. I will abundantly bless her provision] There shall be an abundant provision of salvation made for mankind in the Christian Church. Our Lord’s multiplication of the loaves was a type and proof of it.

Verses 13-16. For the Lord hath chosen Zion — Taken either for the whole mountain, whereof Zion and Moriah were two parts, or for Jerusalem, which was, in a great part, built upon mount Zion, whence it is often called Zion, as has been frequently observed. This is my rest for ever — Not my residence only for a short time, as Shiloh was; here will I dwell — Here will I statedly manifest the tokens of my presence. Zion must be here considered as a type of the gospel church, which is called mount Zion, Hebrews 12:18. And in it, what is here said of Zion has its full accomplishment. Zion was long since ploughed as a field, but the church of Christ is still, and always will be, the house of the living God, 1 Timothy 3:15. It is his rest for ever and shall be blessed with his presence, even to the end of the world. I will abundantly bless her provision — I will plentifully provide for Jerusalem, and all that live in her, or resort to her for worship: nor shall they seek my face in vain. I will satisfy her poor with bread — I will make such liberal provision for her by fruitful years, that the poorest person there shall be satisfied with food: see note on 2 Chronicles 7:13, 14. I will also, &c. — To the blessings of life I will add those pertaining to godliness; clothe her priests with salvation — With my saving graces and blessings, with righteousness, as requested verse 9; and, moreover, with that protection and benediction, which, by my promise, belongs to righteous persons. Her saints shall shout aloud for joy — The delight God takes in his church, the continuance of his presence with it, and with his ministers, and their being clothed with graces and virtues, wisdom and holiness, are the comfort and joy of all its members.

15. Provision—Primarily, what is taken in hunting, as venison, but generally nourishment. The parallel clause has it bread. Temporal blessings are always included in all God’s covenants with man. Abundantly bless— Literally, Blessing I will bless; that is, I will surely bless.

V. 16. Salvation-With thy saving graces and blessings.

Verse 16. I will also clothe her priests] All Christian ministers, with salvation; this shall appear in all their conduct. Salvation—redemption from all sin through the blood of the Lamb, shall be their great and universal message.

Verses 13-16. For the Lord hath chosen Zion — Taken either for the whole mountain, whereof Zion and Moriah were two parts, or for Jerusalem, which was, in a great part, built upon mount Zion, whence it is often called Zion, as has been frequently observed. This is my rest for ever — Not my residence only for a short time, as Shiloh was; here will I dwell — Here will I statedly manifest the tokens of my presence. Zion must be here considered as a type of the gospel church, which is called mount Zion, Hebrews 12:18. And in it, what is here said of Zion has its full accomplishment. Zion was long since ploughed as a field, but the church of Christ is still, and always will be, the house of the living God, 1 Timothy 3:15. It is his rest for ever and shall be blessed with his presence, even to the end of the world. I will abundantly bless her provision — I will plentifully provide for Jerusalem, and all that live in her, or resort to her for worship: nor shall they seek my face in vain. I will satisfy her poor with bread — I will make such liberal provision for her by fruitful years, that the poorest person there shall be satisfied with food: see note on 2 Chronicles 7:13, 14. I will also, &c. — To the blessings of life I will add those pertaining to godliness; clothe her priests with salvation — With my saving graces and blessings, with righteousness, as requested verse 9; and, moreover, with that protection and benediction, which, by my promise, belongs to righteous persons. Her saints shall shout aloud for joy — The delight God takes in his church, the continuance of his presence with it, and with his ministers, and their being clothed with graces and virtues, wisdom and holiness, are the comfort and joy of all its members.

16. As verse 15 secures temporal blessings, so here the spiritual are guaranteed also.

V. 17. There-In Jerusalem. To bud-His power and glory to flourish. A lamp-A successor to continue for ever in his family, as this phrase is expounded 1 Kings 11:36 15:4, and particularly one eminent and glorious light, namely, the Messiah.

Verse 17. There will I make the horn of David to bud] There, in the Christian Church, the power and authority of the spiritual David shall appear.

I have ordained a lamp] I have taken care to secure a posterity, to which the promises shall be expressly fulfilled.

Verses 17, 18. There — In Jerusalem, the seat of the kingdom, and the only place of my presence and worship in the world; will I make the horn of David to bud — His power and glory to flourish and increase, and to descend to his posterity. I have ordained a lamp for mine anointed — A successor or succession to continue in his family, as this phrase is expounded 1 Kings 11:36, and 15:4; where see the notes; and particularly one eminent and glorious light, namely, the Messiah, who shall descend from him, and revive, and greatly enlarge his kingdom. His enemies — That have formed designs against him; will I clothe with shame — When they shall see all their designs baffled, and their vain hopes disappointed; but upon himself — Upon him and his posterity, shall his crown flourish — That is, his government shall be established and enlarged, and shall be more and more to his honour. This prediction was to have its full accomplishment in Jesus Christ, whose crown of honour and power shall never fade, nor the flowers of it wither. The crowns of earthly princes continue only for a short time; but Christ’s crown shall endure to all eternity, and the crowns reserved for his faithful subjects are such as fade not away.

Ver. 17. There will I make the horn of David to bud. Christ is that horn of salvation, whose kingdom shall be made strong, and endure for ever. Luke 1:69.

Suitable reflections on this psalm, which relates to the removal of the ark, will be found on 2 Samuel 6. 7. and Psalm 89.

17. Horn—The emblem of power; in symbolic language, of kingly power. Anointed—A common appellative of David in the Psalms, wherein it occurs nine times, and uniformly applies to him. See on verse 10, and Psalm 2:2; 18:50; 20:6. Ordained a lamp—From a comparison of the text with 1 Kings 11:36; 15:4; 2 Kings 8:19; 2 Chronicles 21:7, it is seen that to ordain “a lamp,” or light, for David, means to decree for him a perpetual dynasty. This clearly strikes into the Messianic sphere, and is fulfilled only in Christ. “Ordain,” has the sense of to prepare, to arrange. God had arranged everything in his plan and covenant for the perpetuity of David’s throne.

Verse 18. His enemies will I clothe with shame] Every opponent of the Christian cause shall be confounded.

But upon himself shall his crown flourish.] There shall be no end of the government of Christ’s kingdom. From Psalm 132:11-18, the spiritual David and his posterity are the subjects of which the Psalm treats.

Verses 17, 18. There — In Jerusalem, the seat of the kingdom, and the only place of my presence and worship in the world; will I make the horn of David to bud — His power and glory to flourish and increase, and to descend to his posterity. I have ordained a lamp for mine anointed — A successor or succession to continue in his family, as this phrase is expounded 1 Kings 11:36, and 15:4; where see the notes; and particularly one eminent and glorious light, namely, the Messiah, who shall descend from him, and revive, and greatly enlarge his kingdom. His enemies — That have formed designs against him; will I clothe with shame — When they shall see all their designs baffled, and their vain hopes disappointed; but upon himself — Upon him and his posterity, shall his crown flourish — That is, his government shall be established and enlarged, and shall be more and more to his honour. This prediction was to have its full accomplishment in Jesus Christ, whose crown of honour and power shall never fade, nor the flowers of it wither. The crowns of earthly princes continue only for a short time; but Christ’s crown shall endure to all eternity, and the crowns reserved for his faithful subjects are such as fade not away.

18. Clothe with shame—Contrasted with the clothing of the priests. Verse 16. Upon himself—A clear indication that David was living at the writing of this psalm, and consequently that it was not written after the exile, as some suppose; for after that period no literal heir of David ever sat upon his throne. But the language in any case is highly spiritual and Messianic. Shall his crown flourish—His crown shall put forth blossoms, as the original denotes. This brings forward the figure of verse 17: his horn shall “bud.” Perpetual life, vigour, and beauty shall adorn his reign.