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3.Yet thou art holy. In the Hebrew, it is properly, And thou art holy: but the copula ו vau, ought, without doubt, to be rendered by the adversative particle yet. Some think that the eternal and immutable state of God is here set in opposition to the afflictions which David experienced; (504) but I cannot subscribe to this opinion. It is more simple and natural to view the language as meaning, that God has always shown himself gracious to his chosen people. The subject here treated is not what God is in heaven, but what he has shown himself to be towards men. It may be asked, whether David, in these words, aggravates his complaint, by insinuating that he is the only person who obtains nothing from God? or whether, by holding up these words as a shield before him, he repels the temptation with which he was assailed, by exhibiting to his view this truth, that God is the continual deliverer of his people? I admit that this verse is an additional expression of the greatness of David’ grief; but I have no doubt, that in using this language he seeks from it a remedy against his distrust. It was a dangerous temptation to see himself forsaken by God; and, accordingly, lest by continually thinking upon it, he should nourish it, he turned his mind to the contemplation of the constant evidences afforded of the grace of God, from which he might encourage himself, in the hope of obtaining succor. He, therefore, not only meant to ask how it was that God, who had always dealt mercifully with his people, should now, forgetting as it were his own nature, thus leave a miserable man without any succor or solace; but he also takes a shield with which to defend himself against the fiery darts of Satan. He calls God holy, because he continues always like himself. He says that he inhabiteth the praises of Israel; because, in showing such liberality towards the chosen people, as to be continually bestowing blessings upon them, he furnished them with matter for continued praise and thanksgiving. Unless God cause us to taste of his goodness by doing us good, we must needs become mute in regard to the celebration of his praise. As David belonged to the number of this chosen people, he strives, in opposition to all the obstacles which distrust might suggest as standing in the way, to cherish the hope that he shall at length be united to this body to sing along with them the praises of God.
(504) As ישב, yashab, not only signifies to inhabit, but also to remain or continue, (see Psa_102:13,) Hammond thinks this last is the meaning here, and renders the word, “ thou remainest or continuest to be holy, O thou, the praises of, or who art the praises of Israel, that is, the object of all their praises; or more simply, But thou remainest holy, the praises of Israel.”