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2. When the wicked, etc. There is no reason for translating this sentence, as some interpreters do, into the future tense. ⁵⁷⁹⁵⁷⁹     The rendering of the learned Castellio is, “Si invadant — offensuri sunt atque casuri;” — “If they invade me they shall stumble and fall The Hebrew verbs for “stumble” and “fall” But while we retain the past tense which the prophet employs, the words may be explained in a twofold manner. The meaning but in the prophetic writings it is often used for the future. There does not, however, as Calvin remarks, appear to be any necessity for translating the verbs into the future tense in this passage, in which David may be considered as contemplating the past evidences of the goodness of God towards him, and from them taking encouragement with respect to the future. either is, that David celebrates the victory which he had obtained by the blessing of God; or there is a reference to the manner in which he had encouraged himself to hope the best, even in the midst of his temptations, namely, by thinking of God’s former favors. The latter is the exposition which I prefer. They both, however, amount to the same thing, and imply that David had no reason henceforth to doubt of God’s assistance when he considered his former experience; for nothing is of greater use to confirm our faith, than the remembrance of those instances in which God has clearly given us a proof not only of his grace, but of his truth and power. I connect this verse, accordingly, with the following one. In the former, David recalls to mind the triumphs which, by God’s help, he had already obtained; and from this he concludes, that by what hosts soever he may be environed, or whatever mischief his enemies may devise against him, he would fearlessly stand up against them. The Hebrew word קרב karab, signifies to approach; but here it refers to the irruption that David’s enemies made upon him when they assaulted him. Some translate it to fight, but this translation is flat. To testify his innocence, he calls them wicked or froward, and by saying that they came upon him to eat up his flesh, ⁵⁸⁰⁵⁸⁰     French and Skinner read, “to devour my flesh;” and observe, that “this image is taken from a wild beast. Compare Psalm 3:7, and Psalm 22:13.” he expresses their savage cruelty.

3. Though armies should encamp. He infers from his former experience, as I have already mentioned, that whatever adversity may befall him, he ought to hope well, and to have no misgivings about the divine protection, which had been so effectually vouchsafed to him in his former need. He had asserted this, indeed, in the first verse, but now, upon farther proof of it, he repeats it. Under the terms, camps and armies, he includes whatever is most formidable in the world: as if he had said, Although all men should conspire for my destruction, I will disregard their violence, because the power of God, which I know is on my side, is far above theirs. But when he declares, My heart shall not fear, this does not imply that he would be entirely devoid of fear, — for that would have been more worthy of the name of insensibility than of virtue; but lest his heart should faint under the terrors which he had to encounter, he opposed to them the shield of faith. Some transfer the word translated in this to the following verse, meaning that he was confident that he would dwell in God’s house; but I am of opinion that it belongs rather to the preceding doctrine. For then does faith bring forth its fruit in due season, when we remain firm and fearless in the midst of dangers. David, therefore, intimates, that when the trial comes, his faith will prove invincible, because it relies on the power of God.

4. One thing have I desired. Some consider this as a prophecy of the perpetuity of David’s kingdom, on which not only his own personal happiness depended, but also the happiness of his whole people; as if he had said, I am so well contented with this singular proof of God’s favor, that I can think on nothing else night and day. In my opinion, however, it appears a simpler interpretation to view the words as meaning, that although David was banished from his country, despoiled of his wife, bereft of his kinsfolk; and, in fine, dispossessed of his substance, yet he was not so desirous for the recovery of these, as he was grieved and afflicted for his banishment from God’s sanctuary, and the loss of his sacred privileges. Under the word one, there is an implied antithesis, in which David, disregarding all other interests, displays his intense affection for the service of God; so that it was bitterer to him to be an exile from the sanctuary, than to be denied access to his own house. That David desired only one thing, therefore, namely, to dwell in the house of the Lord, must be read in one sentence. For there is no probability that he means by this some secret wish which he suppressed, seeing he distinctly proclaims what it was that chiefly troubled him. He adds, too, steadiness of purpose, declaring that he will not cease to reiterate these prayers. Many may be seen spurring on with great impetuosity at first, whose ardor, in process of time, not only languishes, but is almost immediately extinguished. By declaring, therefore, that he would persevere in this wish during his whole life, he thereby distinguishes between himself and hypocrites.

We must, however, observe by what motive David was so powerfully stimulated. “Surely,” some may say, “he could have called on God beyond the precincts of the temple. Wherever he wandered as an exile, he carried with him the precious promise of God, so that he needed not to put so great a value upon the sight of the external edifice. He appears, by some gross imagination or other, to suppose that God could be enclosed by wood and stones.” But if we examine the words more carefully, it will be easy to see, that his object was altogether different from a mere sight of the noble building and its ornaments, however costly. He speaks, indeed, of the beauty of the temple, but he places that beauty not so much in the goodliness that was to be seen by the eye, as in its being the celestial pattern which was shown to Moses, as it is written in Exodus 25:40,

“And look that thou make them after this pattern which was showed thee in the mount.”

As the fashion of the temple was not framed according to the wisdom of man, but was an image of spiritual things, the prophet directed his eyes and all his affections to this object. Their madness is, therefore, truly detestable who wrest this place in favor of pictures and images, which, instead of deserving to be numbered among temple ornaments, are rather like dung and filth, defiling all the purity of holy things. We should now consider, whether the faithful are to be like-minded under the Christian or Gospel dispensation. ⁵⁸²⁵⁸²     “Sous le regne de Christ.” — Fr. I own, indeed, that we are in very different circumstances from the ancient fathers; but so far as God still preserves his people under a certain external order, and draws them to him by earthly instructions, temples have still their beauty, which deservedly ought to draw the affections and desires of the faithful to them. The Word, sacraments, public prayers, and other helps of the same kind, cannot be neglected, without a wicked contempt of God, who manifests himself to us in these ordinances, as in a mirror or image.

5. For he shall hide me in his tent. Here the Psalmist promises himself that his prayer would not be in vain. Although he is deprived of the visible sanctuary for a time, he doubts not that, wherever he may be, he shall experience the protecting power of God. And he alludes to the temple, because it was a symbol to the faithful of the divine presence; as if he had said, that in making the request which he mentioned he by no means lost his labor; for every one who shall seek God sincerely, and with a pure heart, shall be safely concealed under the wings of his protection. The figure of the temple, he therefore affirms, was not an unmeaning one, for there God, so to speak, spread forth his wings to gather true believers under his protection. From this he concludes, that as he had no greater desire than to flee for refuge under these wings, there would be a shelter ready for him in times of adversity, under the divine protection, which, under the figure of a rock, he tells us, would be impregnable like towers, which, for the sake of strength, were wont to be built, in ancient times, in lofty places. Although he was, therefore, at this time, environed by enemies on every side, yet he boasts that he shall overcome them. It is, indeed, a common form of speech in the Scriptures to say, that those who are oppressed with grief walk with a bowed down back and dejected countenance, while, on the other hand, they lift up their heads when their joyfulness is restored. Thus David spake, Psalm 3:4, “Thou, Lord, art the lifter up of mine head.” But because besieging is here put in opposition to this, he meant to say, that in that divine refuge he would be as it were lifted on high, so that he might fearlessly disregard the darts of his enemies, which might have otherwise pierced him. And in hoping for victory, though he was reduced to such straits as threatened instant death, he gives us a remarkable proof of his faith; by which we are taught not to measure the aid of God by outward appearances or visible means, but even in the midst of death to hope for deliverance from his powerful and victorious hand.

6. And I will offer sacrifices of triumph ⁵⁸³⁵⁸³     “Sacrificia jubili.” — Lat. “Sacrifice de triomphe.” — Fr. Ainsworth reads, “Sacrifices of shouting, or of triumph, of joyful sounding and alarm.” “This,” says he, “hath respect to the law which appointed over the sacrifices trumpets to be sounded, Numbers 10:10, whose chiefest, most loud, joyful, and triumphant sound was called trughnah, [or תרועה, truah, the word here used,] ‘triumph,’ ‘alarm,’ or ‘jubilation,’ Numbers 10:5-7.” in his tabernacle. By making a solemn vow of thanksgiving, after he shall have been delivered from dangers, he confirms himself again in the hope of deliverance. The faithful under the Law, we know, were wont, by a solemn rite, to pay their vows, when they had experienced any remarkable blessing from God. Here, therefore, David, though in banishment, and prohibited from approaching the temple, boasts that he would again come to the altar of God, and offer the sacrifice of praise. It appears, however, that he tacitly sets the holy rejoicing and songs, in which he promises to give thanks to God, in opposition to the profane triumphings of the world.