The final petition is for the anointed king, that his prayers may be heard. To "turn away the face" is a graphic expression, drawn from the attitude of one who refuses to listen to a suppliant. It is harsh in the extreme to suppose that the king referred to is David himself, though Hupfeld and others take that view. The reference to Solomon is natural.

Such are the psalmist's petitions. The answers follow in the remainder of the psalm, which, as already noticed, is parted in two by an interjected verse (ver. 13), breaking the continuity of the Divine Voice. The shape of the responses is determined by the form of the desires, and in every case the answer is larger than the prayer. The Divine utterance begins with a parallel between the oath of David and that of God. David "sware to Jehovah." Yes, but "Jehovah has sworn to David." That is grander and deeper. With this may be connected the similar parallel in vv. 13 and 14 with ver. 5. David had sought to "find a habitation" for Jehovah. But He Himself had chosen His habitation long ago. He is throned there now, not because of David's choice or Solomon's work, but because His will had settled the place of His feet. These correspondences of expression point to the great truth that God is His own all-sufficient reason. He is not won to dwell with men by their importunity, but in the depths of His unchangeable love lies the reason why He abides with us unthankful. The promise given in ver. 12, which has respect to the closing petition of the preceding part, is substantially that contained in 2 Sam. vii. Similar references to that fundamental promise to David are found in Psalm lxxxix., with which this psalm is sometimes taken to be parallel; but that psalm comes from a time when the faithful promise seemed to have failed for evermore, and breathes a sadness which is alien to the spirit of this song.

Ver. 13 appears to be spoken by the people. It breaks the stream of promises. God has been speaking, but now, for a moment, He is spoken of. His choice of Zion for His dwelling is the glad fact, which the congregation feels so borne in on its consciousness that it breaks forth into speech. The "For" at the beginning of the verse gives a striking sequence, assigning, as it does, the Divine selection of Zion for His abode, as the reason for the establishment of the Davidic monarchy. If the throne was set up in Jerusalem, because there God would dwell, how solemn the obligation thereby laid on its occupant to rule as God's viceroy, and how secure each in turn might feel, if he discharged the obligations of his office, that God would grant to the kingdom an equal date with the duration of His own abode! Throne and Temple are indissolubly connected.

With ver. 14 the Divine Voice resumes, and echoes the petitions of the earlier part. The psalmist asked God to arise into His rest, and He answers by granting the request with the added promise of perpetuity: "Here will I dwell for ever." He adds a promise which had not been asked—abundance for all, and bread to fill even the poor. The psalmist asked that the priests might be clothed in righteousness, and the answer promises robes of salvation, which is the perfecting and most glorious issue of righteousness. The psalmist asked that God's favoured ones might utter shrill cries of joy, and God replies with an emphatic reduplication of the word, which implies the exuberance and continuance of the gladness. The psalmist asked for favour to the anointed, and God replies by expanded and magnificent promises. The "horn" is an emblem of power. It shall continually "sprout"—i.e., the might of the royal house shall continually increase. The "lamp for Mine anointed" may be simply a metaphor for enduring prosperity and happiness, but many expositors take it to be a symbol of the continuance of the Davidic house, as in 1 Kings xv. 4, where, however, the word employed is not the same as that used here, though closely connected with it. The promise of perpetuity to the house of David does not fit into the context as well as that of splendour and joy, and it has already been given in ver. 12. Victory will attend the living representative of David, his foes being clothed by Jehovah with shame—i.e., being foiled in their hostile attempts—while their confusion is as a dark background, against which the radiance of his diadem sparkles the more brightly. These large promises are fulfilled in Jesus Christ, of the seed of David; and the psalm is Messianic, as presenting the ideal which it is sure shall be realised, and which is so in Him alone.

The Divine promises teach the great truth that God over-answers our desires, and puts to shame the poverty of our petitions by the wealth of His gifts. He is "able to do exceeding abundantly above all that we ask or think," for the measure of His doing is none other than "according to the Power that worketh in us," and the measure of that Power is none other than "the working of the strength of His might, which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places."

[PSALM CXXXIII.]

1 Behold, how good and how pleasant [it is]
That brethren dwell in unity!
2 Like the precious oil on the head,
Flowing down on the beard,
[Even] Aaron's beard,
That flows down on the opening of his garments.
3 Like the dew of Hermon, that flows down on the mountains of Zion.
For there Jehovah has commanded the blessing,
Life for evermore.

It is natural to suppose that this psalm was occasioned by, or at least refers to, the gathering of the pilgrims or restored exiles in Jerusalem. The patriot-poet's heart glows at the sight of the assembled multitudes, and he points with exultation to the good and fair sight. Like the other short psalms in this group, this one is the expression of a single thought—the blessing of unity, and that not merely as shown in the family, but in the church-state of the restored Israel. The remembrance of years of scattering among the nations, and of the schism of the Northern tribes, makes the sight of an united Israel the more blessed, even though its numbers are small.