5. For thou, O God! hast heard my vows. He here shows the grounds upon which he had spoken of his abiding under the wings of God. The sudden joy which he experienced arose from the circumstance of God’s having heard his prayers, and made light to spring out of darkness. By his vows we must understand his prayers, according to a common figure of speech by which the part is taken for the whole, having made vows when he prayed. In general, he would acknowledge himself indebted for his restoration entirely to an interposition of Divine power, and not to any dexterity which he had shown in gaining time for the collection of his forces, ⁴⁰⁶⁴⁰⁶     “Quamvis prudenter colligendis viribus tempus sumpsisset,” etc. — Lat. “Combien qu’il eust use de prudence a donner ordre a son affaire, et prendre temps pour amasser forces,” etc. — Fr. nor to any assistance which he had derived, either from the favor of the priests or the exertions of his soldiers. Had the letter ל, lamed, been prefixed to the Hebrew word יראי, yirey, which is rendered fearing, there would have been no reason left to doubt that the words which follow were of the nature of a general assertion, to the effect, that God has given the inheritance to those who fear him. As it is, they may be construed to mean, that God had given David the inheritance of those who fear him. Still I prefer attaching the more general sense to the words, and understand them as intimating that God never disappoints his servants, but crowns with everlasting happiness the struggles and the distresses which may have exercised their faith. They convey an implied censure of that unwarrantable confidence which is indulged in by the wicked, when favored, through the divine forbearance, with any interval of prosperity. The success which flatters them is merely imaginary, and speedily vanishes. But inheritance — the word here employed by David — suggests that the people of God enjoy a species of prosperity more solid and enduring; their momentary and short-lived troubles having only the effect of promoting their eternal welfare. He praises God that those who fear his name are not left to the poor privilege of rejoicing for a few days, but secured in a permanent heritage of happiness. The truth is one which cannot be questioned. The wicked, having no possession by faith of the divine benefits which they may happen to share, live on from day to day, as it were, upon plunder. It is only such as fear the Lord who have the true and legitimate enjoyment of their blessings.

6. Thou shalt add days upon days to the king etc. ⁴⁰⁷⁴⁰⁷     In the Chaldee it is: “Thou shalt add days to the days of the King Messiah; his years shall be as the generation of this world, and of the world to come.” David cannot be considered as using these words of gratulation with an exclusive reference to himself. It is true that he lived to an extreme old age, and died full of days, leaving the kingdom in a settled condition, and in the hands of his son, who succeeded him; but he did not exceed the period of one man’s life, and the greater part of it was spent in continued dangers and anxieties. There can be no doubt, therefore, that the series of years, and even ages, of which he speaks, extends prospectively to the coming of Christ, it being the very condition of the kingdom, as I have often remarked, that God maintained them as one people under one head, or, when scattered, united them again. The same succession still subsists in reference to ourselves. Christ must be viewed as living in his members to the end of the world. To this Isaiah alludes, when he says, “Who shall declare his generation or age?” — words in which he predicts that the Church would survive through all ages, notwithstanding the incessant danger of destruction to which it is exposed through the attacks of its enemies, and the many storms assailing it. So here David foretells the uninterrupted succession of the kingdom down to the time of Christ.

7. He shall abide before the face of God for ever. This is only a simpler way of expressing what he had said before, I will abide in thy tabernacle for ever. He refers to the security and peace which he would enjoy under the protection of God, who would effectually preserve his life. By the face of God, must be meant the fatherly care and providence which he extends to his people. So numerous are the dangers which surround us, that we could not stand a single moment, if his eye did not watch over our preservation. But the true security for a happy life lies in being persuaded that we are under divine government. There follows a prayer that God would appoint mercy and truth for preserving the king. And this admits of two meanings. As clemency and truth are the best safeguards of a kingdom, it would not be altogether unreasonable to suppose that David prays here to be endued with these dispositions, as a means of establishing his throne. But the other meaning is perhaps preferable, that God would gird himself with clemency and truth in order to the preservation of the king. The Hebrew term מנה, manah, signifies not only to prepare, but to set over, or appoint; and he speaks as if the true defense of the kingdom was only to be found in the mercy and faithfulness of God. He uses the expression prepare, or command, to intimate how easily God can provide the means necessary for preserving his people. In the concluding words, he expresses his resolution to persevere in the constant celebration of the praises of God, with a view to fulfilling the vows which he had contracted — and this again may lead us to remark the agreement which ought ever to subsist between the two parts of invocation: for David, while he applied to God for help, under the pressure of calamity, showed himself uniformly grateful when he had experienced deliverance.