34. Let the heavens and the earth praise him. From this we may conclude with the greater certainty, that, as I have touched upon above, David in the whole of this psalm spake in the name of the whole Church; for he now transfers to the Church what he had spoken in particular concerning himself. In calling upon the elements, which are destitute of thought or understanding, to praise God, he speaks hyperbolically, and by this manner of expression, he would teach us that we are not animated with sufficient earnestness of heart in celebrating the praises of God, the infinitude of which overpasses the whole world, unless we rise above our own understandings. But what above all kindled this ardor in the heart of David was his concern for the preservation of the Church. Moreover, there is no doubt that by the Spirit of prophecy he comprehended the whole of that period during which God would have the kingdom and priesthood continued among the ancient people of Israel. Yet he begins at the restoration of a new state of things, which by his means was suddenly brought about upon the death of Saul, when a melancholy devastation threatened at once the utter destruction of the worship of God, and the desolation of the whole country. He says, in the first place, that Zion shall be saved, because God would defend the place where he had chosen to be called upon, and would not suffer the worship which he himself had appointed to be abolished. In the next place, from the ark of the covenant and the sanctuary, he represents the divine blessing as extending to the whole land; for religion was the foundation upon which the happiness of the people rested. He farther teaches, that this change to the better would not be of short continuance; but that the people would be always preserved safe through the constant and enduring protection of God: And they shall dwell there, and possess it by inheritance. He therefore intimates, that the promise which God had so often made in the law, That they should inherit that land forever, was truly confirmed by the commencement of his reign. He contrasts tranquil and settled abode with a mere temporary residence; as if he had said, Now that the sacred throne is erected, the time is come in which the children of Abraham will enjoy the rest which has been promised to them, without fear of being removed from it.
36. And the seed of his servants shall inherit it. In this verse he declares that the blessing now mentioned would extend through a continued succession of ages -- that, the fathers would transmit to their children the possession which they had received, as from hand to hand, and the children to their children; and the enduring possession of all good things depends upon Christ, of whom David was a type. Yet the Psalmist at the same time briefly intimates, that such only as are the legitimate children of Abraham shall inherit the land: They who love his name shall dwell in it. It was needful to take away all grounds for self-gloriation from hypocrites, who, looking to and depending solely upon the circumstances connected with the origin of their race, foolishly boasted that the land belonged to them by right of inheritance, notwithstanding of their having apostatised from the faith of their ancestors. Although that land was given to the chosen people to be possessed until the advent of Christ, we should remember that it was a type of the heavenly inheritance, and that, therefore, what is here written concerning the protection of the Church, has received a more true and substantial fulfillment in our own day. There is no reason to fear that the building of the spiritual temple, in which the celestial power of God has been manifested, will ever fall into ruins.
 The particular enemies of whom he speaks are uncertain; some referring the occasion of the composition of the psalm to his persecution by Saul, and others to the rebellion of Absalom. But to whatever part of David's eventful life the psalm primarily refers, it may be concluded, from the frequency with which it is quoted and applied to Christ in the New Testament, that it was prophetic of him, of whom David, rejected and persecuted, was an eminent type. It is quoted in the New Testament at least seven times; the 4th verse in John 15:25; the 9th verse in John 2:17, and Romans 15:3; the 21st verse in Matthew 27:34, 48, and John 19:28, 29; the 22d and 23d verses in Romans 11:9, 10; and the 25th verse in Acts 1:16, 20.  They rest this opinion upon the meaning which they attach to the word ssnym, Shoshannim, in the title of the psalm, which they translate lilies
 They rest this opinion upon the meaning which they attach to the word ssnym, Shoshannim, in the title of the psalm, which they translate lilies