4 Thus will I bless H1288 thee while I live: H2416 I will lift up H5375 my hands H3709 in thy name. H8034
I will sing H7891 unto the LORD H3068 as long as I live: H2416 I will sing H2167 praise to my God H430 while I have my being. H5750
And Solomon H8010 stood H5975 before H6440 the altar H4196 of the LORD H3068 in the presence of H5048 all the congregation H6951 of Israel, H3478 and spread forth H6566 his hands H3709 toward heaven: H8064 And he said, H559 LORD H3068 God H430 of Israel, H3478 there is no God H430 like thee, in heaven H8064 above, H4605 or on earth H776 beneath, who keepest H8104 covenant H1285 and mercy H2617 with thy servants H5650 that walk H1980 before H6440 thee with all their heart: H3820 Who hast kept H8104 with thy servant H5650 David H1732 my father H1 that thou promisedst H1696 him: thou spakest H1696 also with thy mouth, H6310 and hast fulfilled H4390 it with thine hand, H3027 as it is this day. H3117 Therefore now, LORD H3068 God H430 of Israel, H3478 keep H8104 with thy servant H5650 David H1732 my father H1 that thou promisedst H1696 him, saying, H559 There shall not fail H3772 thee a man H376 in my sight H6440 to sit H3427 on the throne H3678 of Israel; H3478 so H7535 that thy children H1121 take heed H8104 to their way, H1870 that they walk H3212 before H6440 me as thou hast walked H1980 before H6440 me. And now, O God H430 of Israel, H3478 let thy word, H1697 I pray thee, be verified, H539 which thou spakest H1696 unto thy servant H5650 David H1732 my father. H1 But will God H430 indeed H552 dwell H3427 on the earth? H776 behold, the heaven H8064 and heaven H8064 of heavens H8064 cannot contain H3557 thee; how much less H637 this house H1004 that I have builded? H1129 Yet have thou respect H6437 unto the prayer H8605 of thy servant, H5650 and to his supplication, H8467 O LORD H3068 my God, H430 to hearken H8085 unto the cry H7440 and to the prayer, H8605 which thy servant H5650 prayeth H6419 before H6440 thee to day: H3117 That thine eyes H5869 may be open H6605 toward this house H1004 night H3915 and day, H3117 even toward the place H4725 of which thou hast said, H559 My name H8034 shall be there: that thou mayest hearken H8085 unto the prayer H8605 which thy servant H5650 shall make H6419 toward this place. H4725 And hearken H8085 thou to the supplication H8467 of thy servant, H5650 and of thy people H5971 Israel, H3478 when they shall pray H6419 toward this place: H4725 and hear H8085 thou in heaven H8064 thy dwelling H3427 place: H4725 and when thou hearest, H8085 forgive. H5545 If any man H376 trespass H2398 against his neighbour, H7453 and an oath H423 be laid H5375 upon him to cause him to swear, H422 and the oath H423 come H935 before H6440 thine altar H4196 in this house: H1004 Then hear H8085 thou in heaven, H8064 and do, H6213 and judge H8199 thy servants, H5650 condemning H7561 the wicked, H7563 to bring H5414 his way H1870 upon his head; H7218 and justifying H6663 the righteous, H6662 to give H5414 him according to his righteousness. H6666 When thy people H5971 Israel H3478 be smitten down H5062 before H6440 the enemy, H341 because they have sinned H2398 against thee, and shall turn again H7725 to thee, and confess H3034 thy name, H8034 and pray, H6419 and make supplication H2603 unto thee in this house: H1004 Then hear H8085 thou in heaven, H8064 and forgive H5545 the sin H2403 of thy people H5971 Israel, H3478 and bring them again H7725 unto the land H127 which thou gavest H5414 unto their fathers. H1 When heaven H8064 is shut up, H6113 and there is no rain, H4306 because they have sinned H2398 against thee; if they pray H6419 toward this place, H4725 and confess H3034 thy name, H8034 and turn H7725 from their sin, H2403 when thou afflictest H6031 them: Then hear H8085 thou in heaven, H8064 and forgive H5545 the sin H2403 of thy servants, H5650 and of thy people H5971 Israel, H3478 that thou teach H3384 them the good H2896 way H1870 wherein they should walk, H3212 and give H5414 rain H4306 upon thy land, H776 which thou hast given H5414 to thy people H5971 for an inheritance. H5159 If there be in the land H776 famine, H7458 if there be pestilence, H1698 blasting, H7711 mildew, H3420 locust, H697 or if there be caterpiller; H2625 if their enemy H341 besiege H6887 them in the land H776 of their cities; H8179 whatsoever plague, H5061 whatsoever sickness H4245 there be; What prayer H8605 and supplication H8467 soever be made by any man, H120 or by all thy people H5971 Israel, H3478 which shall know H3045 every man H376 the plague H5061 of his own heart, H3824 and spread forth H6566 his hands H3709 toward this house: H1004 Then hear H8085 thou in heaven H8064 thy dwelling H3427 place, H4349 and forgive, H5545 and do, H6213 and give H5414 to every man H376 according to his ways, H1870 whose heart H3824 thou knowest; H3045 (for thou, even thou only, knowest H3045 the hearts H3824 of all the children H1121 of men;) H120 That they may fear H3372 thee all the days H3117 that they live H2416 in H6440 the land H127 which thou gavest H5414 unto our fathers. H1 Moreover concerning a stranger, H5237 that is not of thy people H5971 Israel, H3478 but cometh out H935 of a far H7350 country H776 for H4616 thy name's H8034 sake; (For they shall hear H8085 of thy great H1419 name, H8034 and of thy strong H2389 hand, H3027 and of thy stretched out H5186 arm;) H2220 when he shall come H935 and pray H6419 toward this house; H1004 Hear H8085 thou in heaven H8064 thy dwelling H3427 place, H4349 and do H6213 according to all that the stranger H5237 calleth H7121 to thee for: that all people H5971 of the earth H776 may know H3045 thy name, H8034 to fear H3372 thee, as do thy people H5971 Israel; H3478 and that they may know H3045 that this house, H1004 which I have builded, H1129 is called H7121 by thy name. H8034 If thy people H5971 go out H3318 to battle H4421 against their enemy, H341 whithersoever H1870 thou shalt send H7971 them, and shall pray H6419 unto the LORD H3068 toward H1870 the city H5892 which thou hast chosen, H977 and toward the house H1004 that I have built H1129 for thy name: H8034 Then hear H8085 thou in heaven H8064 their prayer H8605 and their supplication, H8467 and maintain H6213 their cause. H4941 If they sin H2398 against thee, (for there is no man H120 that sinneth H2398 not,) and thou be angry H599 with them, and deliver H5414 them to the enemy, H341 so that they carry them away H7617 captives H7617 unto H6440 the land H776 of the enemy, H341 far H7350 or near; H7138 Yet if they shall bethink H7725 themselves in the land H776 whither they were carried captives, H7617 and repent, H7725 H3820 and make supplication H2603 unto thee in the land H776 of them that carried them captives, H7617 saying, H559 We have sinned, H2398 and have done perversely, H5753 we have committed wickedness; H7561 And so return H7725 unto thee with all their heart, H3824 and with all their soul, H5315 in the land H776 of their enemies, H341 which led them away captive, H7617 and pray H6419 unto thee toward H1870 their land, H776 which thou gavest H5414 unto their fathers, H1 the city H5892 which thou hast chosen, H977 and the house H1004 which I have built H1129 for thy name: H8034 Then hear H8085 thou their prayer H8605 and their supplication H8467 in heaven H8064 thy dwelling H3427 place, H4349 and maintain H6213 their cause, H4941 And forgive H5545 thy people H5971 that have sinned H2398 against thee, and all their transgressions H6588 wherein they have transgressed H6586 against thee, and give H5414 them compassion H7356 before H6440 them who carried them captive, H7617 that they may have compassion H7355 on them: For they be thy people, H5971 and thine inheritance, H5159 which thou broughtest forth H3318 out of Egypt, H4714 from the midst H8432 of the furnace H3564 of iron: H1270 That thine eyes H5869 may be open H6605 unto the supplication H8467 of thy servant, H5650 and unto the supplication H8467 of thy people H5971 Israel, H3478 to hearken H8085 unto them in all that they call H7121 for unto thee. For thou didst separate H914 them from among all the people H5971 of the earth, H776 to be thine inheritance, H5159 as thou spakest H1696 by the hand H3027 of Moses H4872 thy servant, H5650 when thou broughtest H3318 our fathers H1 out of Egypt, H4714 O Lord H136 GOD. H3069 And it was so, that when Solomon H8010 had made an end H3615 of praying H6419 all this prayer H8605 and supplication H8467 unto the LORD, H3068 he arose H6965 from before H6440 the altar H4196 of the LORD, H3068 from kneeling H3766 on his knees H1290 with his hands H3709 spread up H6566 to heaven. H8064 And he stood, H5975 and blessed H1288 all the congregation H6951 of Israel H3478 with a loud H1419 voice, H6963 saying, H559 Blessed H1288 be the LORD, H3068 that hath given H5414 rest H4496 unto his people H5971 Israel, H3478 according to all that he promised: H1696 there hath not failed H5307 one H259 word H1697 of all his good H2896 promise, H1697 which he promised H1696 by the hand H3027 of Moses H4872 his servant. H5650 The LORD H3068 our God H430 be with us, as he was with our fathers: H1 let him not leave H5800 us, nor forsake H5203 us: That he may incline H5186 our hearts H3824 unto him, to walk H3212 in all his ways, H1870 and to keep H8104 his commandments, H4687 and his statutes, H2706 and his judgments, H4941 which he commanded H6680 our fathers. H1 And let these my words, H1697 wherewith I have made supplication H2603 before H6440 the LORD, H3068 be nigh H7138 unto the LORD H3068 our God H430 day H3119 and night, H3915 that he maintain H6213 the cause H4941 of his servant, H5650 and the cause H4941 of his people H5971 Israel H3478 at all times, H3117 H3117 as the matter H1697 shall require: That all the people H5971 of the earth H776 may know H3045 that the LORD H3068 is God, H430 and that there is none else. Let your heart H3824 therefore be perfect H8003 with the LORD H3068 our God, H430 to walk H3212 in his statutes, H2706 and to keep H8104 his commandments, H4687 as at this day. H3117 And the king, H4428 and all Israel H3478 with him, offered H2076 sacrifice H2077 before H6440 the LORD. H3068 And Solomon H8010 offered H2076 a sacrifice H2077 of peace offerings, H8002 which he offered H2076 unto the LORD, H3068 two H8147 and twenty H6242 thousand H505 oxen, H1241 and an hundred H3967 and twenty H6242 thousand H505 sheep. H6629 So the king H4428 and all the children H1121 of Israel H3478 dedicated H2596 the house H1004 of the LORD. H3068 The same day H3117 did the king H4428 hallow H6942 the middle H8432 of the court H2691 that was before H6440 the house H1004 of the LORD: H3068 for there he offered H6213 burnt offerings, H5930 and meat offerings, H4503 and the fat H2459 of the peace offerings: H8002 because the brasen H5178 altar H4196 that was before H6440 the LORD H3068 was too little H6996 to receive H3557 the burnt offerings, H5930 and meat offerings, H4503 and the fat H2459 of the peace offerings. H8002 And at that time H6256 Solomon H8010 held H6213 a feast, H2282 and all Israel H3478 with him, a great H1419 congregation, H6951 from the entering H935 in of Hamath H2574 unto the river H5158 of Egypt, H4714 before H6440 the LORD H3068 our God, H430 seven H7651 days H3117 and seven H7651 days, H3117 even fourteen H702 H6240 days. H3117 On the eighth H8066 day H3117 he sent H7971 the people H5971 away: H7971 and they blessed H1288 the king, H4428 and went H3212 unto their tents H168 joyful H8056 and glad H2896 of heart H3820 for all the goodness H2896 that the LORD H3068 had done H6213 for David H1732 his servant, H5650 and for Israel H3478 his people. H5971
[[David's H1732 Psalm of praise.]] H8416 I will extol H7311 thee, my God, H430 O king; H4428 and I will bless H1288 thy name H8034 for ever H5769 and ever. H5703 Every day H3117 will I bless H1288 thee; and I will praise H1984 thy name H8034 for ever H5769 and ever. H5703 Great H1419 is the LORD, H3068 and greatly H3966 to be praised; H1984 and his greatness H1420 is unsearchable. H2714
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Psalms 63
Commentary on Psalms 63 John Gill's Exposition of the Bible
INTRODUCTION TO PSALM 63
A Psalm of David, when he was in the wilderness of Judah. This psalm was composed by David, either when he was persecuted by Saul, and obliged to hide himself in desert places, as in the forest of Hareth, the wildernesses of Ziph, Maon, and Engedi, 1 Samuel 22:5; all which were in the tribe of Judah, Joshua 15:55; or when his son Absalom rebelled against him, which obliged him to flee from Jerusalem, and go the way of the wilderness, where Ziba and Barzillai sent him food, lest his young men that were with him should faint there, 2 Samuel 15:23. The Septuagint version, and those that follow that, call it the wilderness of Idumea, or Edom, as the Arabic version; and so the Chaldee paraphrase,
"in the wilderness which was on the border of the tribe of Judah;'
as Edom was, Joshua 15:21; so the Messiah, David's son, was in a wilderness, where he was tempted by the devil, and where he was hungry and thirsty in a literal sense, as David was here in a spiritual sense, as the psalm shows, Matthew 4:1; and the church of God, whom David sometimes represents, is said to be in a wilderness, where she is fed for a time, and times, and half a time, even during the whole reign of the antichristian beast, Revelation 12:14; and, indeed, all the saints are, at one time or another, in a desert condition, and while they are here are in the wilderness of the people, Hosea 2:14.
O God, thou art my God,.... Not by nature only, or by birth; not merely as an Israelite and son of Abraham; but by grace through Christ, and in virtue of an everlasting covenant, the blessings and promises of which were applied unto him; and he, by faith, could now claim his interest in them, and in his God as his covenant God; who is a God at hand and afar off, was his God in the wilderness of Judea, as in his palace at Jerusalem. The Targum is,
"thou art my strength;'
early will I seek thee; or "I will morning thee"F15אשחרך "sub auroram quaero te", Piscator. ; I will seek thee as soon as the morning appears; and so the Targum,
"I will arise in the morning before thee;'
it has respect to prayer in the morning, and to seeking God early, and in the first place; see Psalm 5:3; or "diligently"F16"Studiosissime", Gejerus, Michaelis. ; as a merchant seeks for goodly pearls, or other commodities suitable for him; so Aben Ezra suggests, as if the word was to be derived, not from שחר, "the morning", but from סחר, "merchandise"; and those who seek the Lord both early and diligently shall find him, and not lose their labour, Proverbs 2:4;
my soul thirsteth for thee; after his word, worship, and ordinances; after greater knowledge of him, communion with him, and more grace from him; particularly after pardoning grace and justifying righteousness; see Psalm 42:1; My flesh longeth for thee; which is expressive of the same thing in different words; and denotes, that he most earnestly desired, with his whole self, his heart, soul, and strength, that he might enjoy the presence of God;
in a dry and thirsty land, where no water is; such was the wilderness of Judea, where he now was, and where he was destitute of the means of grace, of the ordinances of God's house, and wanted comfort and refreshment for his soul, which he thirsted and longed after, as a thirsty man after water in a desert place.
To see thy power and thy glory,.... Either the ark, as the Jewish writers generally interpret it; the symbol of God's presence and glory, and which is called his strength and his glory; see Psalm 78:61; or rather the Lord Christ, who is the power of God, as well as the wisdom of God; by whom he made the world, and upholds it; by whom he has redeemed his people, and keeps and preserves them; and whose power is seen in the efficacy of the word and ordinances: and who is also the glory of God; he is the brightness of his Father's glory; his glory is the glory as of the only begotten of the Father; he has the same glorious nature, perfections, names, homage, and worship; and the glory of all the divine attributes is displayed in the work of salvation and redemption he has wrought out; and this glory is to be seen, through the glass of the word and ordinances, in the house of God. Hence it follows;
so as I have seen thee in the sanctuary; where he comes and blesses his people, and manifests himself unto them, as he does not unto the world; where his goings are seen, and his footsteps traced, Psalm 68:24. The psalmist calls to mind former experiences in the sanctuary; and these stimulate him to an eager desire of fresh tastes of the grace of God, and clearer views of his power and glory. Or, as in a dry and thirsty land my soul longed and thirsted for time, so have I desired to see thee in the sanctuary; or so I see thee there as if in the sanctuary.
Because thy lovingkindness is better than life,.... For life without the love of God is nothing else than death: a man that has no share in the love of God is dead while he lives; all the enjoyments of life, health, riches, honour, friends, &c. are nothing without the love of God; the meanest temporal blessings with it are preferable to the greatest without it, Proverbs 15:17; it lasts longer than life, and therefore must be better than that; death cannot separate from it; it continues to all eternity. And that the saints prefer it to this natural life appears by their readiness to lay it down for the sake of Christ and his Gospel, in which the lovingkindness of God is so richly manifested unto them; to which may be added, that it is the love of God which gives to his people spiritual life, and which issues in eternal life, and therefore must be better than a temporal one. The Targum is,
"for better is thy kindness, which thou wilt do for the righteous in the world to come, than the life which thou givest the wicked in this world;'
my lips shall praise thee; that is, for thy lovingkindness, and because it is better than life, and any enjoyment of it.
Thus will I bless thee while I live,.... With his whole heart and soul, as he had sought after him, and as under a sense of his lovingkindness; and as he now praised him with his lips, so he determined to do as long as he had life and being; by proclaiming his blessedness, by ascribing blessing and honour to him, and by giving him the glory of all mercies temporal and spiritual;
I will lift up my hands in thy name; not against his enemies, against those that fought against him, as Kimchi and Ben Melech interpret it, but unto God in heaven; and that not as a gesture used in swearing, but either in blessing, as Aben Ezra observes; so the high priest lifted up his hands when he blessed the people; or in prayer, or in both, so Jarchi's note is, to pray and to praise; See Gill on Psalm 28:2. The Targum is,
"in the name of thy Word I will spread out my hands in prayer for the world to come;'
that is, in the name of the Messiah, the essential Word, in whose name prayer is to be made, and whereby it becomes prevalent and successful; see John 14:13. This is a prayer gesture; See Gill on Psalm 28:2.
My soul shall be satisfied as with marrow and fatness,.... When he should return to the house of the Lord, and partake of the provisions of it, called the fatness of his house; see Gill on Psalm 36:8. The phrase denotes the abundance of spiritual refreshment and delight in the word and ordinances, and the great satisfaction had in them; and may have some regard to benefits arising from prayer, as well as other ordinances. Fat was not to be eaten under the legal dispensation, and therefore not to be literally taken; but in the typical and spiritual sense which David understood, and therefore respects that, or otherwise he would speak contrary to the law of God: he refers to those spiritual good things which they typified, and give spiritual pleasure and satisfaction;
and my mouth shall praise thee with joyful lips; such a full meal, such a rich entertainment, calls for abundant thankfulness; which is here signified by the mouth praising the Lord, and doing this with lips of shouting, expressions of joy, songs of praise, jubilee songs. The allusion is to the use of music and singing at festivals; see Isaiah 5:12.
When I remember thee upon my bed,.... Or "beds"F17יצועי "stratis meis", Pagninus, Montanus, Piscator, Cocceius; so Junius & Tremellius, Ainsworth. ; seeing he lay in many, as Kimchi observes, being obliged to flee from place to place. The sense is, that when he was on his bed in the night season, when alone, and free from worldly cares and fatigues, and called to mind the love of God to him, the past experience of his kindness, his promises to hits, and the fulfilment of them: that he should then be delightfully entertained, abundantly satisfied, slid his mouth be filled with songs of praise;
and meditate on thee in the night watches; which the Jewish writers on the text say were three, as they were with the Jews, but with the Romans four; See Gill on Matthew 14:25; and the night, in the times of HomerF18Iliad. 10. v. 252, 253. , was divided into three parts: the night season is a very proper one for meditation on the perfections, providences, promises, word and works of God; and which is very delightful and profitable, when attended with the presence, Spirit, and grace of God. The Targum is,
"in the watches I will meditate on thy word.'
Because thou hast been my help,.... Or, "that thou hast been my help"F19כי "quod", Musculus, Gejerus, Michaelis; so Ainsworth. ; and so the words may be considered as the subject of his meditation in the night watches, at least as a part of it; and as what gave him a great deal of pleasure to reflect upon, how the Lord had been in times past a present help to him in time of trouble;
therefore in the shadow of thy wings will I rejoice; meaning under the protecting power of God, where he knew he was safe, and therefore had reason to rejoice. The allusion is to the chirping of chickens under the wing of the hen; see Psalm 57:1. The Targum is,
"in the shadow of thy Shechinah will I rejoice;'
referring it may be to the Shechinah, or presence of God, between the cherubim, whose wings overshadowed the mercy seat.
My soul followeth hard after thee,.... In a way of duty, and in the use of means; as prayer, meditation, &c. though at a distance from the house of God, and worship of it; that he might not lose sight of him; that he might know more of him, and have more communion with him; being drawn after him with the cords of love, and strongly affected to him. Or, "my soul cleaveth after thee", or "to thee"F20דבקה אחריך "adhaesit post te", Montanus, Gejerus; "tibi adhaesit", Tigurine version; so Piscator, Michaelis. ; not to the world, and the things of it; not to that which is evil, but to that which is good, even the "summum bonum"; not to the creature, but to the Lord; which is expressive of union to him, even such an one as is between man and wife, who cleave to each other, and are one flesh, Genesis 2:24; and as is between head and members, vine and branches; see 1 Corinthians 6:17; and of communion in the exercise of grace, and discharge of duty. To cleave to the Lord into hold to him, the head; to exercise the graces of faith, hope, and love upon him; and to follow him in his ways and worship; to abide by his truths; to attend his ordinances; to keep close to his people, and to adhere firmly to his cause and interest; see Acts 11:23. The Targum is,
"my soul cleaveth after thy law;'
thy right hand upholdeth me; that he fell not through the snares laid for him, and the stumbling blocks thrown in his way; that he stood and bore up under all his afflictions, temptations, and difficulties; that he was enabled to follow hard after the Lord, and cleave unto him; this supported, supplied, and protected him, even the mighty power and grace of God. In what a happy, comfortable, and safe condition must the psalmist be! his soul following hard after the Lord; and the Lord holding and sustaining him with his right hand! and how vain must be the attempts of his enemies against him! whose destruction is next predicted.
But those that seek my soul to destroy it,.... Meaning his life; for as for his soul, that was immaterial and immortal, and could never be destroyed by man: but as for his natural life, his enemies laid snares for that, and sought to take it away, and nothing less would satisfy them;
shall go into the lower parts of the earth; not the grave, whither the righteous go as well as the wicked; besides, by their being the portion of foxes, as follows, it seems that they should have no burial; but hell is meant, the bottomless pit. Some take it to be a prayer, as Kimchi and Ben Melech; "may they go", or "let them go", &c. see Psalm 55:15. The allusion may be thought to be to the death of Korah and his company.
They shall fall by the sword,.... As Saul, his sons, and mighty men, did, 1 Samuel 31:4; or, "they shall make him pour out"F21יגירהו "fundere facient eum", Montanus; so Junius & Tremellius, Piscator, Schmidt. ; that is, his blood, "by the hands" or "means of the sword"; meaning either some principal enemy, as Saul in particular, or everyone of his enemies; who should be thrust with the sword, their blood let out, and they slain: so antichrist, the enemy of David's son, will be put to death in this manner, Revelation 13:10;
they shall be a portion for foxes; falling in desolate places where foxes run, and so become the food of them, and have no other burial. The foxes hunt after dead carcasses, and will find them out where they are, in holes and ditches; as appears from the case of Aristomenes, related by PausaniasF23Messenica, sive l. 4. p. 251. : so the followers of antichrist, their flesh will be eaten by the fowls of heaven, Revelation 19:17.
But the king shall rejoice in God,.... Not Saul, as R. Obadiah; as if David wished him well, and that he might have reason to rejoice in God, though he sought his hurt; which sense is rejected by Abea Ezra: but either David, who speaks of himself as king, being anointed by Samuel, and who, upon the death of Saul, was so in fact; and who rejoiced, not merely at the destruction of his enemies, for he lamented the death of Saul, 2 Samuel 1:17; but in God, in his grace and goodness to him, and in his power and justice shown in the vengeance taken on them. Or rather, the King Messiah, who rejoiced in God because of the good of his people, their conversion and salvation, and their deliverance from their enemies, Psalm 21:1;
everyone that sweareth by him shall glory; not by David, though such a form of swearing was used; see 2 Samuel 15:21; or, "to him": and so describes his faithful subjects swearing allegiance to him: but rather by the Lord, in whom the king should rejoice; and designs the worshippers of him; swearing by him being sometimes put for the whole worship and service of God, Deuteronomy 6:13. The Heathens used to swear by their deities, and their chief was called Jupiter Horcius, because he presided over oathsF24Euripidis Medea, v. 170. Vid. Alex. ab Alex. Genial. Dier. l. 5. c. 10. . Or else that the King Christ should rejoice in God; and intends such as believe in him and confess him; see Isaiah 45:23, compared with Romans 14:11. And every such an one will glory, not in themselves, nor in anything of theirs, but in Christ, in his grace and righteousness, and in what he is unto them;
but the mouth of them that speak lies shall be stopped; such as Saul's courtiers, who invented and spread lies of David; but now upon the death of Saul, and David's advancement to the throne, would be silent; their mouths being stopped either by death, or through fear: and so all the followers of antichrist, that make and believe a lie, will have their mouths stopped, when cast into the lake of fire, Revelation 21:8.