زبور

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PSALM CXXXI. (MEMENTO DOMINE.)

A prayer for the fulfilling of the promise made to David.

زبور 131:1

Ver. 1. David. Jesus Christ, (S. Hil. &c.) or the pious king David, when he intended to build the temple. Solomon adopts some of the verses at his dedication, (v. 8. 2 Par. vi. 41. H.) and some have attributed the psalm to him, to the captives, or to some prophet in the time of the Machabees, though the prophets then, in fact, appeared no longer. Bert. See Ps. xliii. lxxiii.

lxxvi. lxxxviii. and xcviii. --- The Jews allow, that some verses regard the Messias, of whom the whole may be explained in a spiritual, (C.) or even in the second literal sense. Bert. --- It is usual for David, Moses, &c. to speak of themselves in the third person. W. --- Meekness. Heb. also,

"humility," (C.) or "affliction," (S. Jer.) as the prophet might have all this in view. David gave abundant proofs of his humility (2 K. vii. 2. 13. Bert.) and moderation, and was greatly afflicted all his life. H. --- Blessed are the meek.

Mat. v. Christ has set before us his own example.

زبور 131:2

Ver. 2. Jacob. Probably after he had removed the ark to Sion. Bert. --- What is omitted in one place, is thus explained elsewhere. C. --- David had a most earnest desire to build the temple; and though the honour was reserved for his son, he prepared the materials. W. --- He acknowledges that without God, he cannot perform his vow. Bert. --- We have engaged to be the temples of God. S.

Aug.

زبور 131:3

Ver. 3. If. He expresses his vow in the form of an imprecation, without expressing the penalty, as he submits to the rigour of God's justice, if he proves faithless. C. --- He vows to take no rest, till he might, if it so pleased God, find a place to build a temple. W. --- This he discovered; yet was not permitted to execute his pious designs. How does his fervour confound our neglect of salvation! H. --- Self-love shuts the door of our heart against Christ.

S. Aug.

زبور 131:5

Ver. 5. Temples. This seems to have been in the copies of the Sept. and Theodotion. It is not correct to say that the former added it by inspiration, as they were only interpreters. Bert. --- It was marked as an addition in the Hexapla. C.

زبور 131:6

Ver. 6. Heard of it in Ephrata. When I was young, and lived in Bethlehem, otherwise called Ephrata, I heard of God's tabernacle and ark, and had a devout desire of seeking it; and accordingly I found it, at Cariathiarim, the city of the woods: where it was, till it was removed to Jerusalem. See 1 Par. xiii. Ch.

--- Or it was revealed to David, that the temple should be built in that part of Jerusalem, which looked towards Bethlehem, and is surrounded with woods.

All the plan was laid before him. 1 Par. xxviii. W. --- But it is not probable that Jerusalem should be thus described, and there is no proof that the threshing-floor of Ornan was woody. It seems rather, that the psalmist alludes to the ark first at Silo, secondly in the country of Ephraim, or the Ephratheans, (Ps. lxxvii.

60. 67. and Judg. xii. 5.) for 328 years, and afterwards at Cariathiarim, for other 70. The captives may also recount its different stations, and pray that it may be restored; though it seems never to have been placed in the second temple. ---

It, ( eam) the tabernacle, which in Heb. is fem. C. --- Yet as the text has tabernacles, or "dwellings," mishcanoth, (v. 5.) and as the Mosaical tabernacle was kept at Silo or Gabaon, and was not with the ark at Cariathiarim, we may perhaps suppose, that the psalmist alludes to the ark, (H.) or to the thing indefinitely, (Bert.) where the glory of the Lord was displayed. S. Jer. and Houbigant have "him,"

the God of Jacob. H. --- The Fathers explain it of Jesus Christ, (Theod.) who was born at Bethlehem, (W.) and was prefigured by the temple, (C.) styled "the fields of wood." Heb. sede yahar, to intimate the great extend and quantity of wood used in it; though (H.) Cariathiarim, "the city of the woods," may be meant. C.

زبور 131:7

Ver. 7. Stood. If David did this out of devotion, why may not Christians visit the places sanctified by the presence of our Saviour? W. --- God had not chosen to have a temple before the time of Solomon. 2 K. vii. 6. C.

زبور 131:8

Ver. 8. Sanctified. Heb. "ark of thy strength," which title proceeds from the sanctity of God, who resides there. 1 K. vi. 20. Our heart ought to be his resting place. Is. lxvi. 2. Bert. --- Leaving Silo, &c. come into thy temple, with the ark where thou sanctifiest thy people. He contemplates a higher mystery, the coming of the Messias, and his glorious resurrection. W. --- The same words were repeated, when the ark was removed in the desert, and by Solomon, as they might be also by the captives. C.

زبور 131:9

Ver. 9. Justice. And all virtues, (Bert.) of which their robes were emblematical.

--- Saints.

Levites. Chal. C. --- Let both priests and Levites perform well their sacred functions, (W.) and may all the faithful act up to their vocation. Bert. --- Rejoice.

Heb. "sing," which was the office of the Levites. C. --- Yet the original term is more comprehensive, and denotes all the emotions of joy. H.

زبور 131:10

Ver. 10. Sake. What confidence are we not taught to place in the merits of the saints! The captives remind God of the virtues of David and Solomon, and use their expressions to move him to shew mercy, and to restore the temple to its ancient splendour; (C.) or rather, (H.) the consideration of David's being a man according to God's own heart, to whom various promises had been made for the establishment of his seed, is adduced to move the Lord to send the Messias speedily. W. --- The future obstinacy of many Jews in rejecting him, was foreseen and deprecated. S. Aug. --- Anointed. Do not cover me with confusion, (C.) or delay the promised Redeemer. H.

زبور 131:11

Ver. 11. Make. Lit. "deceive him." Heb. "will not turn from it," the truth. Bert. ---

Thy. S.

Cyprian and S. Hil. read, "my throne," which belonged to the Lord. 1 Par. xxix.

23. C. --- But it might also be styled David's, as the promises were made to him. H. --- Christ was born of the virgin's womb, without having any man for his father. S. Aug. --- This promise actually was fulfilled in Solomon, and in Christ, who would infallibly possess the throne. 2 K. vii. and Acts ii.

But Christ reigns over all. Bert. Lu. i. 32. --- S. Peter hence proves our Saviour's resurrection, (W.) and power in the Church. H. --- After the captivity, the royal power was not enjoyed by the family of David: which ought to have persuaded the Jews to acknowledge Christ and his eternal spiritual kingdom.

زبور 131:12

Ver. 12. If. The promises made to the carnal posterity of David were conditional, and seem to imply, that they would forfeit them. S. Hil. --- But those regarding the Messias are absolute. C.

--- Yet heaven is only promised to his children in the Church, if they observe God's commandments. Rom. viii. 17. W. --- The kings of Juda seem not to have believed these threats; and many Christians live as if heaven required no conditions on their part. God knew what would be the event; but he speaks thus to testify their free-will, and his desire to preserve the temporal throne of David, at least till the coming fo the Messias, if the Jews had proven faithful.

Bert.

زبور 131:14

Ver. 14. This. God is introduced speaking to the end. H. --- Chosen. Heb.

"desired." This relates to his spouse, the Church. C. --- He dwelleth in this Sion for ever. W. --- It was the figure of the Christian Church, as this is of heaven.

Heb. xii. 22. Bert.

زبور 131:15

Ver. 15. Widow. Whose name is often joined with orphans, and the poor, as the Heb. Tsedah may imply one "desolate." 1 Tim. v. 5. Bert. --- The Greek copies vary: some have widow, and others,

"prey," which is most commonly given as the sense of the Heb. H. --- The poor priests and Levites, who had no land, shall be abundantly supplied. C. --- The Church, though deprived of Christ's visible presence, is replenished with many blessings, and her humble children are relieved with the holy Sacraments. W.

زبور 131:16

Ver. 16. Salvation. To instruct others. Bert. --- The Church hath always had some virtuous priests and laics. W.

زبور 131:17

Ver. 17. There. Lit. "thither," (H.) Illuc, as Christ came from heaven. Bert. ---

Horn. Power and glory. This regards Solomon, and the Messias. Heb. "I will make to bud," &c. alluding to Christ's miraculous birth. Is. iv. 2. C. --- Lamp. S.

John the Baptist, (Jo. v. 35. S. Athan.) or Christ himself, (Lu. ii. 32. Apoc. xxi.

23.) though it may also be understood of David's son and successor. C. --- Yet this lamp was too dreadfully extinguished. Bert. --- Christ protects his Church, which is placed for the instruction of all. W.

زبور 131:18

Ver. 18. My. Heb. "his diadem," (S. Ser.) or "consecration." The glory of David was great, as a figure of Christ, to whom this more properly belongs. He is the king of ages, without sin, &c. C.