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2.I will worship towards the temple (192) of thy holiness. H e intimates that he would show more than private gratitude, and, in order to set an example before others, come in compliance with the precept of the law into the sanctuary. He worshipped God spiritually, and yet would lift his eyes to those outward symbols which were the means then appointed for drawing the minds of God’ people upwards. He singles out the divine mercy and truth as the subject of his praise, for while the power and greatness of God are equally worthy of commendation, nothing has a more sensible influence in stimulating us to thanksgiving than his free mercy; and in communicating to us of his goodness he opens our mouth to sing his praises. As we cannot taste, or at least have any lively apprehensions in our souls of the divine mercy otherwise than through the word, mention is made of his faithfulness or truth. This coupling of mercy with truth is to be particularly taken notice of, as I have frequently observed, for however much the goodness of God may appear to us in its effects, such is our insensibility that it will never penetrate our minds, unless the word have come to us in the first place. Goodness is first mentioned, because the only ground upon which God shows himself to us as true is his having bound himself by his free promise. And it is in this that his unspeakable mercy shows itself — that he prevents those with it who were at a distance from him, and invites them to draw near to him by condescending to address them in a familiar manner. In the end of the verse some supply the copulative, and read — Thou hast magnified thy name and thy word above all things (193) This learned interpreters have rejected as a meagre rendering, and yet have themselves had recourse to what I consider a forced interpretationThou hast magnified thy name above all thy word I am satisfied David means to declare that God’ name is exalted above all things, specifying the particular manner in which he has exalted his name, by faithfully performing his free promises. Nor can any doubt that owing to our blind insensibility to the benefits which God bestows upon us, the best way in which he can awaken us to the right notice of them is by first addressing his word to us and then certifying and sealing his goodness by accomplishing what he has promised.
(192) This Psalm is entitled “ Psalm of David,” and Calvin considers him to be its author agreeably to the title; lint the mention of “ temple” in the second verse seems to render such an opinion doubtful. If, however, we translate this word by “” which is the proper rendering of the original — “ mansion of thy sanctity:” this objection to its composition by David falls to the ground. In the Septuagint version the title of this Psalm is, “ Psalm of David; of Haggai and Zechariah, when they were dispersed,” (comp. Ezr_5:1); meaning a Psalm of David, used by Haggai and Zechariah.
(193) According to this mode of rendering the passage כל, cal, the word for all, is independent of שמך, shimcha, the word for thy name. But “ has been properly observed by Aben Ezra, that כל in this case should have a Cholem, and not a Kametz Chateph, with which it is found in all copies. Besides, this translation is not supported by any of the ancient versions.” —Phillips.