2 He swore an oath to the LORD,
he made a vow to the Mighty One of Jacob: 3 “I will not enter my house
or go to my bed, 4 I will allow no sleep to my eyes
or slumber to my eyelids, 5 till I find a place for the LORD,
a dwelling for the Mighty One of Jacob.”
6 We heard it in Ephrathah,
we came upon it in the fields of Jaar: Or
heard of it in Ephrathah, / we found it in the fields of Jearim. (See 1 Chron. 13:5,6) (And no quotation marks around verses 7-9) 7 “Let us go to his dwelling place,
let us worship at his footstool, saying, 8 ‘Arise, LORD, and come to your resting place,
you and the ark of your might. 9 May your priests be clothed with your righteousness;
may your faithful people sing for joy.’”
10 For the sake of your servant David,
do not reject your anointed one.
11 The LORD swore an oath to David,
a sure oath he will not revoke:
“One of your own descendants
I will place on your throne. 12 If your sons keep my covenant
and the statutes I teach them,
then their sons will sit
on your throne for ever and ever.”
13 For the LORD has chosen Zion,
he has desired it for his dwelling, saying, 14 “This is my resting place for ever and ever;
here I will sit enthroned, for I have desired it. 15 I will bless her with abundant provisions;
her poor I will satisfy with food. 16 I will clothe her priests with salvation,
and her faithful people will ever sing for joy.
17 “Here I will make a horn
Horn here symbolizes strong one, that is, king. grow for David
and set up a lamp for my anointed one. 18 I will clothe his enemies with shame,
but his head will be adorned with a radiant crown.”
14. This is my rest for ever.The same truth is here put into the mouth of God, to give it additional weight; and it is declared not to have been in vain that the Temple had been erected, since God would show effectually and by practical testimonies the delight which he had in the
worship of his own appointment. God’s resting, or talking up his habitation, are expressions which denote his being present with men in the manifestation of his power. Thus he dwelt in Zion, in the sense that there his people worshipped him according to the prescription of his law, and found besides the benefit of the service in his favorable answer to their requests. It was eventually seen, in a very striking manner, that this was the promise
of an infallible God, whet, after the Temple had been overthrown, the altar cast down, and the whole frame of legal service interrupted, the glory of the Lord afterwards returned to it once more, and remained there up to the advent of Christ. We all know in what a wicked and shameful manner the Jews abused the divine promise which is here made, under the impression that it necessarily laid God under an obligation to favor them, taking occasion from if, in the pride of their hearts, to despise,
and even cruelly persecute the Prophets. Luther on this account calls it “the bloody promise;” for, like all hypocrites who make God’s holy name a covert for iniquity, they did not hesitate, when charged with the, worst, crimes, to insist that it was beyond the power of the Prophets to take from them privileges which God had bestowed. With them to assert that the Temple could be stripped of its glory, was equivalent to charging God with
falsehood, and impeaching his faithfulness. Under the influence of this spirit of vain confidence they proceeded such inconceivable lengths in shedding innocent blood. Were the Devil of Rome armed with pretensions as splendid, what bounds would be set to its audacity? As it is, we see how fiercely, and with what bloody pride it arrogates the name of the Church, while outraging all religion, in open contempt of God and flagrant violation of humanity. But what of that? the hierarchy would
otherwise fall, and this must stand, if Christ would not desert his spouse the Church! The refutation of such a plea is not far to seek. The Church is limited to no one place: now that the glory of the Lord shines through all the earth, his rest is where Christ and his members are. It is necessary that we rightly understand what the Psalmist says of the everlasting continuance of the Temple. The advent of Christ was “the time of reformation,” and the figures of the former Testament, instead of
being then proved or rendered vain, were substantiated, and received their fulfillment in him. If it be still objected that mount Zion is here spoken of as the everlasting residence of God, it is sufficient to answer that the whole world became an enlarged mount Zion upon the advent of Christ.
