Blessing and praise
Let us now consider the import of this establishment of the ark and of the throne in Zion, as set before us in the psalm which David wrote on this occasion.
It is true that, so far as it was entrusted to man,1 the kingly power failed; but it is not, therefore, the less true that it has been placed in the house of David, according to the counsels, the gift and the calling of God, and that all the promises connected with it-the sure mercies of David-will be fulfilled in Christ.
In that which we read here (ch. 16) the throne is considered in the light of God’s thoughts, and of the blessing which, according to those thoughts, is linked with it. David, having offered burnt offerings and peace offerings, and having blessed the people, deals to everyone, both to man and woman, a loaf of bread, and a good piece of flesh, and a flagon of wine; for God will “abundantly bless her provision, and satisfy her poor with bread.” Then David gives the Levites a psalm to sing praises unto Jehovah.
David’s psalm; its connection with Psalm 105
This psalm is composed of a part of Psalm 105, of Psalm 96 with some alterations, of the beginning of Psalms 106, 107, 118 and 136, which is an important form of words; and of Psalm 106:47-4847Save us, O Lord our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise. 48Blessed be the Lord God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the Lord. (Psalm 106:47‑48).
The following are its subjects in the order which the psalm follows. First, Psalm 105 in which the deeds of Jehovah are celebrated, as well as His marvelous works, and the judgments of His mouth. Israel, as His people and the assembly of His chosen ones, is commanded to remember these things, for He is Jehovah their God, and His judgments are in all the earth. Israel is called to remember, not Moses and the conditional promises given to the people through him, but the covenant made with Abraham unconditionally-an everlasting covenant to give the land to his seed. Israel is reminded of the way in which God preserved those heirs of promise, when they went from nation to nation. The remainder of the psalm is omitted; it speaks historically of the ways of God, with respect to the preservation of His people in Egypt, and of their deliverance thence, to be established in Canaan, that they might observe the statutes of Jehovah; and this part of the psalm would have been unsuitable here, where grace is celebrated in the establishment of the people in power after those statutes had been broken. The beginning of the psalm celebrates grace towards Israel according to the promises made to Abraham, to Isaac and to Jacob, when the judgments of God are in all the earth. This is the first thing founded upon the presence of the ark, and the establishment of the throne in Zion.
Correspondence with Psalm 96
Verses 23-33 are almost the words of Psalm 96. It is a call to the heathen to acknowledge Jehovah, whose glory should be declared among all nations. This psalm belongs to a series of psalms, which, from the first cry of the people until the universal joy of the nations, relate in order all that refers to the bringing again the Firstborn into the world. Only in Psalm 96 the words, “Say among the heathen that Jehovah reigneth,” have a place which gives them a more prophetic character. Here the joy of the heavens and the earth precedes this message to the heathen, and, instead of saying, “His courts,” it is said, “Before him.” The words, “He shall judge the peoples with righteousness,”1 are also omitted, as well as the second half of the last verse, which applies this judgment to the world. Apart from these alterations, which appear to me to give this psalm more of the character of a present joy, these verses correspond with Psalm 96.
(1. People is עמים (Ammim), habitually in the Psalms I think the peoples associated with העם (“the people”). See, however, verse 26; at any rate, they are not treated as heathen. “Judge the peoples in uprightness” (Psa. 96:1010Say among the heathen that the Lord reigneth: the world also shall be established that it shall not be moved: he shall judge the people righteously. (Psalm 96:10)) is דין (deen), controversies and litigation; שפט (Shaphat) is more general judicial authority. The last is the word used at the end of this psalm. “Say among the heathen that the Lord reigneth” is displaced here.)
The omission of the judgment of the peoples in righteousness is remarkable. It is because the subject here is joy, and the grace of deliverance in the establishment of power, with the subsequent government of the earth, and that the nations are called up to Jerusalem to present themselves there before Jehovah. This is the leading thought.
Jehovah’s mercy continually celebrated
We have then in these two parts the fulfillment, in Israel’s joy before Jehovah, of the covenant made with the fathers, following after His mighty works; and the call addressed to the nations to come up to the place of His glory.1 We have next this form of words, “His mercy endureth forever,” declaring that in spite of all the faults, all the sins and all the unfaithfulness of Israel, Jehovah’s mercy has stood firm. It will be when the Lamb, the true ark of the covenant and the real David, shall be upon Mount Zion, even before He assumes the character of Solomon, that this will be fully demonstrated. Accordingly, since David, this has been sung (compare verse 41; 2 Chronicles 5:1313It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the Lord; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the Lord, saying, For he is good; for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the Lord; (2 Chronicles 5:13); Ezra 3:1111And they sang together by course in praising and giving thanks unto the Lord; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they praised the Lord, because the foundation of the house of the Lord was laid. (Ezra 3:11); Jeremiah 33:1111The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the Lord of hosts: for the Lord is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the Lord. For I will cause to return the captivity of the land, as at the first, saith the Lord. (Jeremiah 33:11)).
(1. Psalm 100 could not have been used here, because before that psalm Jehovah had already been celebrated as sitting between the cherubim (Psa. 99:11The Lord reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved. (Psalm 99:1)); while the act of placing the ark in Zion was only an anticipation. It is Psalm 96, therefore, which is quoted. It is the presence of Christ on Mount Zion to fulfill the promises in power, before reigning in peace, which explains all these allusions, as well as some psalms, which seem to speak of a return from captivity, and a rebuilding of Jerusalem, while praying at the same time for the accomplishment of this return. In some the celebration of the blessing is in spirit, and the cry for blessing the fact preceding the accomplishment of it.)
Correspondence with Psalm 106
Psalm 106, which concludes the fourth book of Psalms, opens at length the proofs of this precious declaration, while the psalm we are considering, after giving the promises made to Abraham, passes over the whole history to the end (omitting the latter part of Psalm 105, from verse 16, which speaks of it, and places Israel under responsibility in Canaan), and goes on with the first verse of Psalm 106, which declares that the mercy of God has continued in spite of everything.
Correspondence with Psalms 107, 118 and 136
Psalm 107 treats the same subject, but in connection with the deliverance and the return of Israel at the end of the age.
Psalm 118 brings out this truth in connection with the Person of the Messiah, suffering with His people, but at last known and accepted in the day which Jehovah has made.
Finally, in Psalm 136, the same doxology is sung in connection with the full blessing of Israel and of all creation; beginning with the creation itself, and celebrating the proofs of this mercy throughout all things, until the blessing of the earth, resulting in the redemption of Israel.
Here we may remark, that from Psalm 132, which we have already noticed as celebrating the establishment of the ark on Mount Zion, the psalms are consecutive until Psalm 136. Only they go beyond our present subject and introduce us to the restored temple, although still speaking of Zion as the place of blessing (compare Psalms 133, 134, 135 and, finally, 136, of which we are speaking, and which, as a chorus, concludes the series).
The contents of the psalm; its concluding verses of prayer and praise
Finally, we have the two concluding verses of Psalm 106, the first of which prays that God would gather Israel1 from among the heathen, which will be the result of the throne of Jesus being set up in Zion,2 and the second of which concludes the psalm (as we find at the close of each book of Psalms) by blessing forever Jehovah the God of Israel. This song of praise contains then every subject which the presence of Christ in Zion will give occasion to celebrate, when He shall already have appeared to establish there His power in grace, but before the effects of His presence have been felt all around.
(1. This petition proves the prophetic character of the psalm, and shows that it reaches onward to the latter times of Israel.)
The place of power and mercy
At the close of chapter 16 we see that the king regulates everything that was to be done before the ark, and before the altar which was in the high place at Gibeon (that is to say, for the service of every day before the ark, and for the sacrifices upon the altar); and that he also appointed Levites to praise Jehovah, and to sing that “His mercy endureth forever.”
It is touching to see that the testimony to this precious faithfulness on God’s part is not only found in the place where power had set the ark, but there also where the heart of the people needed it meantime, namely, at the altar, which, although the place where the people drew nigh to God, had become after all a testimony to the fallen condition of the people, a tabernacle without the ark.
The sure mercies of David seen in the ark and the altar
Faith, apprehending the counsels and the work of God, could see in the establishment of the ark in Zion (an act which, according to the old order, was thorough disorder), the progress of God’s power and intervention towards the peaceful and glorious reign of the Son of David. The sure mercies of David were as bright to the eye of faith as the dawn of day, in that the ark of the covenant had been set up by David the king in the mountain which God had chosen for His everlasting rest.
But all did not apprehend this intervention and these ways of God, so precious to those who understood them; and the condescending mercy of God stooped at Gibeon to the low estate of the people whom He loved, and He still spoke to them after His own heart there, at the altar where this people could draw near to God in an ignorance perhaps which saw no further; but where, as far as this ignorance allowed, they were faithful to Him who had brought them out of Egypt: there God spoke to them, telling them that His mercy endured forever. This was, in fact, a touching proof of it. David returns to bless his house, always a distinct thing, for David as for Solomon, from the people, and from the glory connected with them.