Psalms 130:6

s, perhaps, the most probable. It refers to the building of the second temple, and placing the ark of the covenant in it. 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. 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. 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. Verse 5 The mighty God of Jacob - עביר יעקב abir yaacob, the Mighty One of Jacob. We have this epithet of God for the first time, Gen 49:24. Hence, perhaps, the abirim of the heathen, the stout ones, the strong beings. 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, Psa 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 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, 2Chr 6:41, 2Chr 6:42. 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 Psa 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 reestablish thy dwelling-place in thy holy city!" See Calmet and others on this place. Verse 9 Let thy priests be clothed with righteousness - Let them be as remarkable for inward holiness as they are for the splendor of their holy vestments. Verse 10 The face of thine anointed - David. Remember thy promises to him, that he may be restored to thee and to thy worship. 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, Act 2:30 (note), where see the note. This verse with the following refers to the spiritual David, and the Christian Church. 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

Encouragement to Trust in and Depend upon God. 5 I wait for the Lord , my soul doth wait, and in his word do I hope. 6 My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning. 7 Let Israel hope in the Lord : for with the Lord there is mercy, and with him is plenteous redemption. 8 And he shall redeem Israel from all his iniquities. Here, I. The psalmist engages himself to trust in God and to wait for him, v. 5, 6 . Observe, 1. His dependence upon God, expressed in a climax, it being a a song of degrees, or ascents: " I wait for the Lord; from him I expect relief and comfort, believing it will come, longing till it does come, but patiently bearing the delay of it, and resolving to look for it from no other hand. My soul doth wait; I wait for him in sincerity, and not in profession only. I am an expectant, and it is for the Lord that my soul waits, for the gifts of his grace and the operations of his power." 2. The ground of that dependence: In his word do I hope. We must hope for that only which he has promised in his word, and not for the creatures of our own fancy and imagination; we must hope for it because he has promised it, and not from any opinion of our own merit. 3. The degree of that dependence—" more than those that watch for the morning, who are, (1.) Well-assured that the morning will come; and so am I that God will return in mercy to me, according to his promise; for God's covenant is more firm than the ordinances of day and night, for they shall come to an end, but that is everlasting." (2.) Very desirous that it would come. Sentinels that keep guard upon the walls, those that watch with sick people, and travellers that are abroad upon their journey, long before day wish to see the dawning of the day; but more earnestly does this good man long for the tokens of God's favour and the visits of his grace, and more readily will he be aware of his first appearances than they are of day. Dr. Hammond reads it thus, My soul hastens to the Lord, from the guards in the morning, the guards in the morning, and gives this sense of it, "To thee I daily betake myself, early in the morning, addressing my prayers, and my very soul, before thee, at the time that the priests offer their morning sacrifice." II. He encourages all the people of God in like manner to depend upon him and trust in him: Let Israel hope in the Lord and wait for him; not only the body of the people, but every good man, who surnames himself by the name of Israel, Isa. xliv. 5 . Let all that devote themselves to God cheerfully stay themselves upon him ( v. 7, 8 ), for two reasons:—1. Because the light of nature discovers to us that there is mercy with him, that the God of Israel is a merciful God and the Father of mercies. Mercy is with him; not only inherent in his nature, but it is his delight, it is his darling attribute; it is with him in all his works, in all his counsels. 2. Because the light of the gospel discovers to us that there is redemption with him, contrived by him, and to be wrought out in the fulness of time; it was in the beginning hidden in God. See here, (1.) The nature of this redemption; it is redemption from sin, from all sin, and therefore can be no other than that eternal redemption which Jesus Christ became the author of; for it is he that saves his people from their sins ( Matt. i. 21 ), that redeems them from all iniquity ( Tit. ii. 14 ), and turns away ungodliness from Jacob, Rom. xi. 26 . It is he that redeems us both from the condemning and from the commanding power of sin. (2.) The riches of this redemption; it is plenteous redemption; there is an all-sufficient fulness of merit and grace in the Redeemer, enough for all, enough for each; enough for me, says the believer. Redemption from sin includes redemption from all other evils, and therefore is a plenteous redemption. (3.) The persons to whom the benefits of this redemption belong: He shall redeem Israel, Israel according to the spirit, all those who are in covenant with God, as Israel was, and who are Israelites indeed, in whom is no guile.

They - Whether soldiers that keep the night - watches in an army, or the priests or Levites who did so in the temple.