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9 O God! we have waited for thy mercy This verse teaches us that the faithful were preserved by the power of God; for, when all things were in a state of the greatest confusion, they continued tranquil and patient until God at length, having pity upon them, brought them help. The Hebrew word, דמם, damam, which we have rendered to wait, properly signifies to be silent, and is here used to denote tranquillity of mind. From this we conclude, that the people of God were so harassed with dangers, that, had they listened to the judgment of carnal sense and reason, they would have been overwhelmed with terror; even as we know that men are in a state of continual uneasiness, and are driven hither and thither by contrary waves, until faith tranquillise their minds, and settle them in true patience. The amount of what the Psalmist says is, that the faithful, although severely afflicted, were not driven from their purpose, and prevented from relying upon the aid of God; but that, on the contrary, by their patience and hope, they opened the gate of his grace. It served to magnify and illustrate the greatness of the grace of God, that their expectations of assistance from him were not disappointed. From this we may also deduce the profitable warning, that if the aid of God is withdrawn from us, it is because we distrust his promises, and, by our impatience, prevent his grace, which is laid up for those who wait in patience, from flowing upon us. But what is meant by the expression, In the midst of the temple? Is it that the people of God maintained their faith only in that place, and that each of them ceased to hope as soon as he returned to his own dwelling? No; on the contrary, it is certain that they carried home with them the hope which they had entertained in the temple, that they might continue steadfastly to abide by it. But God having promised that this place, in which he would be called upon, would be the seat and dwelling-place of his power and grace, his people here affirm, that, relying upon this heavenly promise, they were persuaded beyond all doubt that God would show himself merciful and gracious towards them, since they had a real and sure pledge of his presence. We must not conceive, merely because our own fancy suggests it, that God will be our deliverer. We are to believe that he will be so only in so far as he freely and willingly offers himself to us in this character. Now, if this symbol or pledge of the presence of God, which was only a shadow, ought to have had such influence upon the minds of true believers under the former dispensation, as to make them hope for life in the midst of death, surely when Christ has now descended amongst us, to unite us much more closely to his Father, we have sufficient ground for continuing in a state of undisturbed tranquillity, although the world should be embroiled in confusion and turned upside down. Only it must be our endeavor that the service of God may flourish pure and entire amongst us, and that thus the glory of his temple may shine forth in the midst of us.

10. As is thy name, O God! so is thy praise Some connect this verse with the preceding sentence, as if it had been said, Lord, it is not in vain that thou hast enjoined upon us the duty of celebrating thy name; for thou furnishest at the same time matter of praise. Thus the sense will be, that the name of God is magnified and extolled with effect, or that along with his promises his power is at the same time manifested. Others give this exposition, which is somewhat more refined, That the works of God correspond with his name; for in Hebrew he is called, אל, El, ¹⁹⁷¹⁹⁷     “C’est a dire, Fort.” — Fr. marg. “That is to say, Strong.” from his power, and he shows in very deed that this name is not applied to him in vain, but that the praise which is ascribed to him by it is right and what is due to him. The former exposition, as it is less forced, so it comes nearer to the words and mind of the sacred writer, namely, that God bore testimony by his works that it was not in vain that he was acknowledged and worshipped by the Jews as the true and only God. Yet when I come to consider the words which follow immediately after, Unto the ends of the earth, I think that the prophet meant something else, — that he intended to show, that wherever the fame of the name of God may be spread, men will know that he is worthy of the highest praise. The words contain a tacit contrast. At that time, the names of idols, it is well known, were very common, and had sway through the whole world; and yet, whatever fame these counterfeit gods had acquired, we know that praise in no respect belonged to them, since no sign of divinity whatever could be discovered about them. But here the prophet, on the contrary, declares, Lord, in whatever part of the world thy name is heard, it will always be accompanied with solid and rightful praise, or it will ever carry along with it matter of praise, since the whole world will understand how thou hast dealt with thy chosen people. What is added immediately after is to the same purpose, Thy right hand is full of righteousness, teaching us, that God, in succouring his own people, clearly manifests his righteousness, as if he stretched forth his arm to us that we might touch his righteousness with the finger; and that he shows not only one specimen or two of his righteousness, but in every thing and every where exhibits to us a complete proof of it. We ought to bear in mind what we have stated elsewhere, that the righteousness of God is to be understood of his faithfulness which he observes in maintaining and defending his own people. From this there accrues to us the inestimable comfort, that the work in which God especially desires to be acknowledged as righteous consists in providing what belongs to our welfare and to our maintenance in safety. ¹⁹⁸¹⁹⁸     “Que l’oeuvre en laquelle Dieu vent singulierement estre recognu juste, c’est in procurant les choses qui appartienent a nostre salut, et a nous maintenir en sauvete.” — Fr. We now see that the meaning of the inspired poet is, That the names of false gods prevailed, and were renowned among men, although they had done nothing to furnish matter of true praise; but that it was altogether different with respect to the God of Israel: for wherever the report of him was carried, all would understand that he was the deliverer of his people, and that he did not disappoint their hope and desires, nor forsake them in danger.

11 Mount Zion shall rejoice The Psalmist now concludes his exhortation to rejoicing, telling us that Jerusalem and the other cities of Judea shall have cause to commend the righteousness of God, ²⁰²²⁰²     “Auront matiere de liesse.” — Fr. “Shall have matter of gladness.” because they had found from undoubted experience that he was the protector of their welfare. He here makes use of the word judgment, because God, who undertook the cause of his Church, openly showed that he was the enemy of her oppressors, and that he would repress their presumption and audacity.

12 and 13 Encompass Zion, etc. Here the prophet again commends the situation and beauty of Jerusalem, intimating that the city was strongly fortified and impregnable; and he does this, because in these external things the blessing of God in some respect shone forth. We must always bear in mind what he stated in a preceding verse, that “God in her palaces is known for a fortress.” In making mention here of her towers and walls, we are not to suppose that he would have the minds of the faithful to rest in these things. He rather sets them before us as a mirror in which the character of God may be seen. He therefore says, Encompass Zion that is, look upon it carefully and attentively on every side; — number her towers, and apply your mind to consider her walls; that is, estimate her palaces as they deserve, and thus it will be manifest beyond all doubt that this is a city chosen of God, seeing it far surpasses all other cities. In insisting upon these points, his whole drift is to make manifest the character with which the Lord had invested Jerusalem in making it a sacred place, in which he himself might take up his abode, and in erecting it as a dwelling-place for his people. It seems, moreover, that the prophet, in stating that the object of his exhortation was, that the beauty and magnificence of the holy city might be reported to the succeeding generation, tacitly gives us to understand, that the time would at length come when that city would be no longer seen. What need would there be for making this report if it could be seen and were always before the eyes of the world? Although, then, he has said a little before that Jerusalem is established for ever, yet he now teaches us, by way of correction, what kind of perpetuity it will be — that it will endure only till the time of the renovation of the Church. We belong to that generation to come, to whom it is said these things will be reported; for we are sharers in all the benefits which God, in the days of old, bestowed upon his ancient people. The outward splendor for which Jerusalem was admired does not, indeed, stand forth conspicuous amongst us at the present day; but since the coming of Christ into our world, the Church has been no less richly and magnificently adorned with spiritual gifts than Jerusalem, under the shadows of the Law, was in old time surrounded and fortified with strong walls and towers. I have translated the word פסגו, pasgu, exalt, referring it to the value which ought to be put upon the towers of the city because of their excellence. To explain it, as is done by some, fortify or strengthen, seems to be less suitable. If any are inclined rather to follow the interpretation of those who render it look upon or behold, I have no great objection to it.

14. For this God is our God for ever and ever From these words it appears still more clearly, that when the prophet spake of the palaces of Jerusalem, it was not that the godly should keep their eyes fixed upon them, but that by the aid of these outward things they should elevate their minds to the contemplation of the glory of God. God would have them to behold, as it were, the marks of his grace engraven wherever they turned themselves, or rather, to recognize him as present in these marks. From this we conclude, that whatever dignity or excellence shines forth in the Church, we are not to consider it otherwise than as the means of presenting God to our view, that we may magnify and praise him in his gifts. The demonstrative pronoun זה, zeh, this, is not superfluous; it is put to distinguish the only true God, of whose existence and character the faithful were fully persuaded, from all the false gods which men have set themselves to invent. The unbelieving may boldly speak of the name of God, and prate about religion; but however much they may do this, when they are more closely questioned, it will be found that they have nothing certain or settled on the subject. Yea, the vain imaginations and inventions of those who are not grounded in the true faith must necessarily come to nothing. It is, then, the property of faith to set before us not a confused but a distinct knowledge of God, and such as may not leave us wavering, as superstition leaves its votaries, which, we know, is always introducing some new counterfeit deities and in countless numbers. We ought, therefore, so much the more to mark the emphatic demonstrative pronoun this, which is here used. We meet with an almost similar passage in the prophecies of Isaiah,

“Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation:”— Isaiah 25:9

as if the faithful had protested and declared, We have not an uncertain God, or a God of whom we have only a confused and an indistinct apprehension, but one of whom we have a true and solid knowledge. When the faithful here declare that God will continue unchangeably steadfast to his purpose in maintaining his Church, their object is to encourage and strengthen themselves to persevere in a continued course of faith. What follows immediately after, He will be our guide even unto death, seems to be added by way of exposition. In making this statement, the people of God assure themselves that he will be their guide and keeper for ever. They are not to be understood as meaning that they will be safe under the government and conduct of God in this life only, and that he will abandon them in the midst of death; but they express generally, and according to the common people’s way of speaking, ²⁰³²⁰³     “Et selon la facon de parler du commun peuple.” — Fr. what I have stated, that God will take care of all who rely upon him even to the end. What we translate, Even unto death, consists of two words in the Hebrew text, אל מות, al muth; but some read in one word, אלמות, almuth, and take it for age or eternity ²⁰⁴²⁰⁴     This is the view taken by the Septuagint, which renders it by, “Εις τους αἰωνας,” “To all eternity.” “A very large number of copies,” says Street, “both of De Rossi’s and Dr Kennicott’s collation, have עלמות in one word. Symmachus renders this expression by το διηνεκες, perpetuum.” The sense, however, will be the same whether we read the one way or the other. Others translate it childhood, ²⁰⁵²⁰⁵     As if the word were derived from, עלם elem, a young man Thus the Chaldee reads, “In the days of our youth.” See מות, in Buxton’s Lexicon. in this sense, As God has from the beginning carefully preserved and maintained his Church, even as a father brings up his children from their infancy, so he will continue to act in the same manner. The first sense, however, in my opinion, is the more appropriate. Others translate it in secret or hidden, ²⁰⁶²⁰⁶     This is the sense in which Houbigant understands אלמות, almuth; for he reads it as one word; and he is of opinion that it belongs to the title of the following psalm, to which, he says, אלמות, hidden, agrees very well, as an enigma is set forth in that psalm. Others, who read אל מות, al muth, in two words, upon death, consider them also as belonging to the inscription of the following psalm, observing that there can be no propriety in saying — ever and ever — unto death Merrick, however, remarks, “The words for ever and ever, and unto death, seem to me very consistent, as they relate to different propositions: This God will be our God to all eternity, and (by that power which he has already thus exerted in our protection) will conduct us through life with safety.” which seems equally remote from the meaning of the prophet; unless, perhaps, we should understand him as intending expressly to say, that God’s way of exercising his government is hidden, that we may not measure or judge of it by carnal reason, but by faith.