Psalms 76:2

Psa 76:2 In Salem also is his tabernacle, and his dwelling place in Zion.

Ver. 2. In Salem also is his tabernacle] i.e. In Jerusalem, which was first called Salem, Gen 14:18 Heb 7:1. Secondly, Jebus, 1Ch 11:4 Jos 15:8; Jos 18:28. Thirdly, Jerusalem, Jos 15:63 2Sa 5:6, not as if ιερον Sολυμων, or Sολομωντος, Solomon’s temple (as Hegesippus would have it, and hence likely came the aspiration Hierusalem), but from that famous Jehovahjireh, Gen 22:14; Gen 22:2; which Jireh being added to Salem, maketh it Jerusalem, the vision of peace. Here God was pleased to pitch his tabernacle, movable, and mean, in respect of God’s greatness, 1Ki 8:27.

And his dwellingplace in Zion] Which therefore will save and see to, as every man doth to the place of his habitation. Lustrum eius, q.d. In Zion desidet ut leo ad praedam paratus (Metaph.).

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

3. (Psa 76:2). And in Salem was his tabernacle, and his home in Zion. This is explanatory of the first verse(Psa 76:1). He was best known there because it was his chosen earthly residence. Salem is evidently used poetically for Jerusalem. The former name means peaceful and secure, and some suppose it to be one of the elements of which the other name is composed, so as to signify a peaceful or secure possession. The same interpreters identify the Salem of Gen 14:18 with Jerusalem. The word translated tabernacle properly means a booth or shed composed of leaves and branches, in allusion to the moveable and temporary form of the first sanctuary.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

Which afterward was called Jerusalem.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 2. In Salem also is his tabernacle] Salem was the ancient name of Jebus, afterward called Jerusalem. Here was the tabernacle set up; but afterwards, when the temple was built on Mount Zion, there was his habitation. The Psalm was evidently composed after the building of Solomon's temple.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

2. And his tabernacle was in Salem Here the reason is assigned why God, putting the Assyrians to flight, vouchsafed to deliver the city of Jerusalem, and to take it under his protection. The reason is, because he had there chosen for himself a dwelling-place, in which his name was to be called upon. The amount, in short, is, first, that men had no ground to arrogate to themselves any share in the deliverance of the city here portrayed, God having strikingly showed that all the glory was his own, by displaying from heaven his power in the sight of all men; and, secondly, that he was induced to oppose his enemies from no other consideration but that of his free choice of the Jewish nation. God having, by this example, testified that his power is invincible for preserving his Church, it is a call and an encouragement to all the faithful to repose with confidence under his shadow. If his name is precious to himself, it is no ordinary pledge and security which he gives to our faith when he assures us that it is his will that the greatness of his power should be known in the preservation of his Church. Moreover, as the Church is a distinguished theater on which the Divine glory is displayed, we must always take the greatest care not to shroud or bury in forgetfulness, by our ingratitude, the benefits which have been bestowed upon it, and especially those which ought to be held in remembrance in all ages. Farther, although God is not now worshipped in the visible tabernacle, yet as by Christ he still dwells in the midst of us, yea even within us, we will doubtless experience, whenever we are exposed to danger, that under his protection we are in perfect safety. If the earthly sanctuary of Jerusalem afforded to God’s ancient people succor while it stood, we may rest assured that he will have no less care of us who live in the present day, when we consider that he has vouchsafed to choose us as his temples in which he may dwell by his Holy Spirit. Here the prophet, in speaking of Jerusalem, uses merely the name of Salem, which was the simple and uncompounded name of the city, and had been applied to it very anciently, as appears from Genesis 14:18. Some think that the name in the course of time assumed its compound form, by having Jebus prefixed to Salem; for Jebus was the name by which it was afterwards known in the intervening period, as we learn from the Book of Judges, Judges 19:10, it being so called because it was inhabited by the Jebusites. But we will be more correct as to the etymology of the word, if we derive it from the verb יראה, yereh, which signifies will see, because Abraham said,

“God will look out for himself a lamb for a burnt-offering,” (Genesis 22:8.)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(2) Salem.—The LXX. and Vulgate translate “his place was in peace,” and possibly the poet may use the word Salem with the thought in his mind of the peace won by God for Judah, or, again, it may be only a poet’s preference for an ancient over a modern name; but the identification of the Salem of Gen_14:18 with Jerusalem is too doubtful to allow much weight to this view. (See the whole question discussed in Sir G. Grove’s article on “Salem,” in Smith’s Bibl. Dict.)

Tabernacle . . . dwelling-place.—These renderings quite obliterate the image, which is that of a beast of prey crouching ready for its spring. Translate,

“In Salem is his covert,

And his lair in Sion.”

and for these meanings of the Hebrew words sokh and meônah comp. Psa_10:9; Jer_25:38; Psa_104:22; Amo_3:4.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. And he hath set his pavilion in Salem,

And his habitation in Zion.

For the words pavilion and habitation applied to the Temple see Psa_27:5; Psa_68:5. The words may however mean the covert and lair of a lion (Psa_10:9; Psa_104:22; Amo_3:4); and it is possible that the Psalmist intends to describe God as the lion of Judah, who has issued forth from His lair, and seized His prey. Cp. Psa_76:4, and the simile in Isa_31:4.

Salem is either an old name for Jerusalem (Gen_14:18), or a poetical abbreviation. The name means ‘unharmed,’ ‘at peace,’ and it is doubtless used with allusion to the recent escape of Zion from destruction (Isa_33:20).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

In Salem also is his tabernacle,.... That is, in Jerusalem, as the Targum expresses it, where the tabernacle of Moses and the ark of the covenant were, and afterwards the temple of Solomon, which the Targum here calls the house of the sanctuary; and may be interpreted of the human nature of Christ, the true tabernacle which God pitched, and not man, in which the divine word when he was made flesh dwelt or tabernacled among the Jews at Jerusalem, and in other parts of Judea, Heb 8:2. Salem or Jerusalem often signifies the church of God in Gospel times, in the midst of which Christ resides, and where he grants his gracious presence, Heb 12:22 and in the New Jerusalem the tabernacle of God will be with men, and he will dwell among them, Rev 21:2. The Septuagint translate the word, and render it, "in peace", as in Heb 7:2, the God of peace dwells among those that live in peace, Co2 13:11,

and his dwelling place in Zion; where the ark was brought by David, and the temple was built by Solomon, into which, as rebuilt by Zerubbabel, Christ came, and here he preached; a figure of the church, which is his habitation.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

In Salem also - This was the ancient name for Jerusalem, and is evidently so used here. It continued to be given to the town until the time of David, when it was called “Jerusalem.” See the notes at Isa 1:1. The word properly means “peace,” and is so rendered here by the Septuagint, ἐν εἰρήνῃ ὁ τόπος αύτοῦ en eirēnē ho topos autou - “his place is in peace.” There may have been an allusion here to that ancient signification of the name, as being more poetical, and as suggesting the fact that God had restored peace to the city and nation when invaded.

Is his tabernacle - The tent, or sacred place where he is worshipped. Salem or Jerusalem was made the place of public worship, and the ark removed there by David, 2Sa 6:17.

And his dwelling-place in Zion - That is, on Mount Zion - the portion of Jerusalem in which David built his own palace, and which he made the place of public worship. This remained so until the temple was built on Mount Moriah; see the notes at Psa 2:6; compare Psa 9:11; Psa 48:12; Psa 65:1.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In Salem; in Jerusalem, which was anciently called Salem, Gen 14:18; Heb 7:1.

Zion; largely so called, as it includes Moriah, an adjoining hill, or another branch of the same hill.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 2. In Salem also is his tabernacle. In the peaceful city he dwells, and the peace is perpetuated, because there his sacred tent is pitched. The church of God is the place where the Lord abides and he is to her the Lord and giver of peace.

And his dwelling place in Zion. Upon the chosen hill was the palace of Israel's Lord. It is the glory of the church that the Redeemer inhabits her by his Holy Spirit. Vain are the assaults of the enemy, for they attack not us alone, but the Lord himself. Immanuel, God with us, finds a home among his people, who then shall work us ill?

Whole Psalm. No Psalm has a greater right to follow Psalm 75 than this, which is inscribed To the Precentor, with accompaniment of stringed instruments (vid. 4,1), a Psalm by Asaph, a song. Similar expressions (God of Jacob, Ps 75:10 77:7; saints, wicked of the earth, Ps 75:9 76:10), and the same impress throughout speak in favour of unity of authorship. In other respects too, they form a pair: Psalm 75 prepares the way for the divine deed of judgments as imminent, which Psalm 76 celebrates as having taken place. Franz Delitzsch.

Ver. 2. In Salem also is his tabernacle. It is not without meaning that Jerusalem has the appellation of Salem; for it is thereby insinuated that the tabernacle of God, notwithstanding the assault of foes, in the very heart of the tumults of war remained in peace. How much more now that the invaders had been overthrown, would prosperity be enjoyed? Hermann Venema.

Ver. 2. In Salem also is his tabernacle. God the Holy Ghost is a spirit of peace, he is the comforter; he seals up peace (2Co 1:22). This blessed dove brings the olive branch of peace in his mouth: now a peaceable disposition evidences something of God in a man, therefore God loves to dwell there. "In Salem is God's tabernacle:" Salem signifies peace; God dwells in a peaceable spirit. Thomas Watson.

Ver. 2. In Salem also is his tabernacle, etc. All the old versions, as well as the two English ones, have missed one especial force of this passage. There is no direct reference in words to any human habitation, but to the lair of the Lion of Judah. The word wkm does not only mean his tabernacle, but his covert, and is so translated in another place (Jer 25:38): "He hath forsaken his covert, as the lion; "and the vaguer word wtgwem which succeeds may well be translated by "den, "or some equivalent phrase. Ps 10:9. Simon De Muis.

Ver. 2-3. The care of Salem, or Zion, lies at the bottom of all God's powerful acting and workings among the sons of men. Every mighty work of God throughout the world may be prefaced with these two verses. The whole course of affairs in the world in steered by Providence in reference to the good of Salem. John Owen.

Ver. 2. The peculiar relation of God to his church.

Ver. 2. (first clause). A peaceful church the tabernacle of God. The benefits peace confers, the evils of strife, the causes of dissension, and the means of promoting unity.

Psalms 76:3*

Ver. 2-3. The care of Salem, or Zion, lies at the bottom of all God's powerful acting and workings among the sons of men. Every mighty work of God throughout the world may be prefaced with these two verses. The whole course of affairs in the world in steered by Providence in reference to the good of Salem. John Owen.

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

2. Salem—The ancient name of Jerusalem, here poetically recalled.

Gen_14:18; Heb_7:1.

His tabernacle—Such only it was when David first removed the ark to Mount Zion, (2Sa_6:17; and such was God’s dwelling place during David’s life.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

In Salem; i.e. Jerusalem. "Salem" was probably a shortened form of the full and complete name, like "Peer" for "Baalpeor," "Maachah" for "Aram-Maa-chah," "El Kuds" for "Beit-el-Kuds," and the like. (So Professor Cheyne.) "Salem" is the peaceful place, the place where God"s presence breathed peace and tranquillity. It is only used here and in Gen_14:11. Is his tabernacle; literally, his tent. (comp. Psa_15:1 Psa_27:5, 6 61:4) The temple is meant, as even Professor Cheyne sees. It took the place of the original "tabernacle," and was modelled upon it. And his dwelling place in Zion; or, his lair". (comp. Psa_104:22)

The localization of God.

"In Salem also is his covert, and his dwelling place in Zion". (comp. Jer_25:38, "He hath forsaken his covert as the lion The poetical figure is the likening of God to a lion the Lion of the tribe of Judah who leaves his covert in Salem, and his lair in Zion, to spoil the enemy. There is now evidence that the holy city was known as Salem long before the time of Joshua, but the special Divine association with it dates from the time when David brought back the ark, and found for it a resting place in the new tabernacle on Mount Zion. That ark was the symbol of abiding Divine presence. The poet can only liken the sudden and overwhelming destruction of the Assyrian army to the springing of a lion on his prey. Then it was easy to conceive of the holy place at Jerusalem as the den or covert where the lion abode, and out of which he sprang. In treating such poetical figures, we should remember that Easterns allowed themselves a freer poetical licence than we do; and we should treat their extravagant figures with great care and becoming reverence. First recall to mind that God is everywhere present. We must never prison the thought of God to any time or any place. "The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?". (Isa_66:1) But, keeping that as our primary thought of God, we may realize helpful associations of God with places and persons.

I GOD MAY BE THOUGHT OF AS THE GOD OF A NATION. "Elohim" for all the world, God was "Jehovah" for Israel by virtue of special relations and revelations, the "God of Israel." So there is a proper sense in which God may be spoken of as the "God of England;" and we rightly realize the unique relations in which he stands to us. Impress that effective education of the rising race includes the teaching of this special relation of God to our nation.

II GOD MAY BE THOUGHT OF AS THE GOD OF A BUILDING. In the wilderness we read of "God"s tabernacle;" in the later history we read of God"s "dwelling place in Zion." So now we properly speak of God"s house," and understand certain buildings to be consecrated to him. There he is pleased to manifest himself.

III GOD MAY BE THOUGHT OF AS THE GOD OF A PERSON. God was, in a sense, in Moses, with Moses. God"s Spirit dwelt "without measure" in Christ. Still God works through his ministers, making of them his earthly dwelling place.

IV GOD MAY BE THOUGHT OF AS THE GOD OF A SYMBOL. As in the Shechinah-cloud, and as in the Holy Sacrament. God is everywhere. God is here. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Salem - In Jerusalem, which was anciently called Salem. Zion - Largely so called, as it includes Moriah, an adjoining hill.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.