In the first hemistich we have to supply: will be His appearance in its loveliness and saving importance. The morning elsewhere also, especially in the Psalms (compare remarks on Ps. lix. 17; Song of Sol. iii. 1), is used as the emblem of salvation. The condition of men before the appearance of the Ruler among them, is, in its destitution, like dark night.--The _brightness_ is that of the Ruler, as the spiritual Sun, the Sun of Salvation. (Compare Mal. iii. 20 [iv. 2], where righteousness is represented as the sun rising to those who fear God.) The _rain_--the warm, mild rain, not the winter's rain which, in the Song of Sol. ii. 11, and elsewhere, occurs as an emblem of affliction and judgment--is the emblem of blessing (compare Is. xliv. 3, where "rain" is explained by "blessing"). The _grass_, which springs up out of the earth by means of sunshine and rain, is emblematical of the fruits and effects of salvation. [Pg 157] (Compare Is. xlv. 8, where, in consequence of the rain of salvation pouring down from the skies, the earth brings forth salvation and righteousness.) The passage in Ps. lxxii. 6 is parallel, where Solomon says of his Antitype, "He shall come down like rain upon the mown grass, as showers watering the earth." The figure of the rain making fresh grass to spring up is there likewise employed to designate the blessings of the Messianic time. Ver. 5. "_For is not thus my house with God? For He has made with me an everlasting covenant, ordered in all things and kept; for all my salvation, and all pleasure,--should He not make it to grow?_" The special revelation which David received at the close of his life (compare the remarks on נאם in ver. 1) is here connected with the fundamental promise in 2 Sam. vii., which was thereby anew confirmed to him. Those who, like _De Wette_ and _Thenius_, mistake the correct sense of vers. 3 and 4, are not a little perplexed by the "_for_" at the beginning of this verse, and attempt in vain to account for it.--_Thus_, _i.e._, as it had been told in what precedes.--ערוכה, "prepared," "ordered," forms the contrast to what is only half finished, indefinite, depending upon circumstances and conditions, admitting of provisions and exceptions. The extent to which all interposing obstacles were excluded, or rather, had been considered and calculated upon beforehand, appears especially from 2 Sam. vii. 14, 15, according to which, even the most fatal of all interpositions--the apostasy of the bearers of the covenant--should not destroy the covenant,--should not annul the gracious promise made to the race. _Kept_, _i.e._, firm, inviolable, because given by Him who keepeth covenant and mercy, Deut. vii. 9; Dan. ix. 4. In 1 Kings viii. 25, Solomon prays, "And now, Lord God of Israel, keep with Thy servant David my father what Thou promisedst him when Thou saidst. There shall not be cut off unto thee a man from My sight to sit on the throne of Israel." The second "_for_" points out the cause of _kept_. _All