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5Thy testimonies (9) are singularly true As yet the Psalmist has insisted upon the excellency of God in the work of creation, and the providential government of the world. Now he speaks of his distinguishing goodness to his chosen people, in making known to them the doctrine which bringeth salvation. He begins by commending the absolute trust-worthiness and truthfulness of the law of God. This being a treasure which was not extended to all nations promiscuously, he adds immediately that the house of God would be adorned with a glory which should last for ever. The Divine goodness is displayed in every part of the world, but the Psalmist justly considers it as of all others the most inestimable blessing, that God should have deposited in his Church the covenant of eternal life, and made his glory principally to shine out of it. Some translate the Hebrew word נאוה naä desirable, (10) as if the Psalmist had said that the adorning of the temple was precious; but the grammatical construction will not admit of this. By length of days is meant perpetual succession, (11) and to this we find Isaiah referring in striking terms, that the Divine truth might be preserved in faithful custody through successive ages.
“ I have put my word in thy mouth, in the mouth of thy seed, and of thy seed’ seed,” (Isa_59:21.)
(9) “ testimonies of God, when taken generally, are the truths which he has testified or declared, inclusive not only of moral precepts, but of gracious and unchangeable promises. The combined result of which is, to impress on the minds of men the weighty consideration, that those who trust in the mercy of God must not, in a lower degree, venerate and adore his sanctity in all their converse with him.” — Walford.
(10) “Quidam, נאוה, pro desiderabili accipiunt: acsi dixisset propheta, Templi decus esse pretiosum,” etc. — Lat. The French version follows this exactly. But the sentence is unsatisfactory; and there would seem to be some mistake, or omission, in the original text. If the Hebrew word referred to be rendered desirable, then when joined to קדש, the clause would read, holiness is desirable, or becoming, to thy house, etc. — and not the adorning of thy house is desirable, or precious
(11) “‘ becometh thine house — for ever,’ לארך ימים, le-orec yamim, ‘ length of days:’ during the whole lapse of time; till the sun and moon shall be no more.” — Dr Adam Clarke