Exegetical and Hermeneutical Commentary of Psalms 132:1
A Song of degrees. LORD, remember David, [and] all his afflictions:
1. Lord, remember David &c.] A possible rendering (cp. Psa 136:23); but better, Jehovah, remember for David all the trouble he underwent: lit. all his being afflicted; all the pains and trouble and anxiety he underwent in his lifetime for the cause of God, and especially in establishing a sanctuary in Jerusalem, and in making preparation for the building of the Temple. Cp. 1Ch 22:14, “Behold, in my affliction I have prepared for the house of Jehovah” &c. The Psalmist pleads David’s services in establishing the worship of Jehovah in Jerusalem as a reason why Jehovah should remember the promises made to him. For similar pleas cp. Exo 32:13; Deu 9:27; Lev 26:42; Lev 26:45. “The Davidic covenant was to Ezra or Nehemiah what the Abrahamic was to Moses the focus from which the rays of Divine comfort emanated. Cp. Mic 7:20 ” (Kay). This simple and natural reference to the services of great leaders was developed in later Jewish theology into an elaborate doctrine of the merits of the fathers. See Weber, System der altsynag. Theol. pp. 280 ff. The form of expression is a favourite one with Nehemiah (Neh 5:19; Neh 13:14; Neh 13:22; Neh 13:31).
Fuente: The Cambridge Bible for Schools and Colleges
1 5. A prayer that Jehovah will remember David’s zeal in bringing the Ark to Jerusalem.
Fuente: The Cambridge Bible for Schools and Colleges
Lord, remember David – Call to remembrance his zeal, his labor, his trials in order that there might be a permanent place for thy worship. Call this to remembrance in order that his purpose in thy cause may not be frustrated; in order that the promises made to him may be accomplished.
And all his afflictions – The particular trial here referred to was his care and toil, that there might be a settled home for the ark. The word used would not refer merely to what is specified in the following verses (his bringing up the ark to Mount Zion), but to his purpose to build a house for God, and – since he was not permitted himself to build it because he was a man of war, and had been engaged in scenes of blood, 1Ki 5:3; 1Ch 22:8 – to his care and toil in collecting materials for the temple to be erected by his son and successor. It is not, therefore, his general afflictions which are here meant, but his anxiety, and his efforts to secure a lasting place for the worship of God.
Fuente: Albert Barnes’ Notes on the Bible
Psa 132:1-18
Lord, remember David, and all his afflictions.
The house of God
This psalm was probably composed on the occasion of the installation of the ark in the place provided for it in the temple. Solomon himself may possibly have been the author; but it is more likely that it came from the lips of one who had been a companion of David as well as of his son.
I. The idea of the house of God (Psa 132:1-6). Davids was an agitated life; but he found time to think for the house of God. Many whose lives are very full do so still. Some of those who care most for Christs cause and spend on it unceasing energy are the most occupied of business men. Where there is a will there is a way; let only the passion for doing good be present and the time and the means will not be wanting. David was not allowed to carry out his pious intention; but, at great trouble and expense, he collected the materials of which Solomon subsequently made use. Thus one soweth and another reapeth. The good cause descends from generation to generation; and the godly are linked to one another by the sacred task which fills the ages.
II. The occupation of the house of God (Psa 132:7-9). The temple is now supposed to be complete and ready for occupation. In verse 6 the worshippers express their desire to enter the sacred precincts, and expression is given to the sentiments of awe and humility with which this should be done. But something more than the presence of worshippers is needed to constitute Gods house: the presence of God Himself is requisite; and, in the next verse, He is requested to take possession of the habitation prepared for Him. Who does not know how empty the Sabbath may be, and how secular the church, when Gods presence is not felt? But, when He comes down and breathes His own influence through the soul, then worship is real, and the church truly a house of God.
III. The supports of the house of God (Psa 132:10-18). In the remainder of the psalm the sacred poet recalls two oracles of the past in support of his prayer. The first is a promise, confirmed by an oath, which was given to David, that to the fruit of his body God would give the throne. And from this the inference is drawn that God will support the son of David in his great national undertaking, and the kings of the future, who will be the conservators of the sacred building. Here we perceive one of the secrets of the art of prayer: it lays hold of Gods promise and pleads it. The other oracle refers to Gods choice of Zion as His seat. Jehovah had announced that if a habitation for Him were built there, He would make it His rest for ever; and from this centre He would send out streams of blessing over the whole land. These glowing promises may by us be applied to the Church; and what is said about David may be applied to Christ. But these promises may also be applied to the temple of the individual soul. How blessed is the soul of which God has taken possession with the words, This is My rest for ever, etc. (J. Stalker, D. D.)
A prayer for the house of David
I. Davids anxiety to build a temple (Psa 132:1-5; 1Ch 22:14-16). We are to worship God with our best, and His house should always surpass the houses of His worshippers.
II. The removal of the ark to Zion (Psa 132:6-10). The reference in verse 6 is to Davids experience in the days of his youth, when he used to hear of the ark in his native town, although he had never seen it. On its return from the Philistines the ark was for twenty years in the forest-city, Kirjath-jearim (1Sa 7:2), where it was out of sight, and, in a large measure, out of mind. Here David found it (2Sa 6:1-23.), and brought it up to the city of David, to Jerusalem. Having been installed in the capital, it was used for its appointed and appropriate purpose, and the psalm recites the feelings and words of the people in view of their privileges.
III. The covenant made with David (Psa 132:11-13; 2Sa 7:1-29; Psa 89:28-37).
IV. The promise based on the covenant (Psa 132:14-18). This strophe, although it is not expressly so stated, rehearses the words of God Himself, resuming and enforcing the terms of the original engagement. Jehovah declares that Zion is His resting-place. Here Jehovah sat as upon a throne, and manifested His royal state by the blessings lie bestowed upon His people. These blessings are set forth with detail and emphasis. In the concluding verses the poet reverts to the main theme, the grace given to the house of David and the promise linked inseparably with that lineage. The horn is a common Biblical emblem for strength and prosperity (Deu 33:17; 1Sa 2:10; Psa 75:10; Eze 29:21; Rev 5:6), and to say that a horn should sprout or shoot forth for David is to convey the idea of some signal descendant who should fulfil all that David suggested. The psalm closes with a contrast between the scion of Davids house and his foes. They are to be clothed with shame and wear it as a garment, while on the contrary the crown upon his head sparkles with jewels, its lustre undimmed, its splendour unfading. (T. W. Chambers, D. D.)
The song of the builders
I. Preparatory work. The picture of my text may be a rebuke to the slothfulness of us all, to the feeble wavering purposes of Divine services which we languidly entertain and partially carry out, to the preference of our own comfort to Gods work, which leads us all to give but the superfluity of our time, or of our means, or of our sympathy, to the service of our brethren, or, what is the same thing, to doing the work of God. But it should come with a special message to men, and emphatically to women, of comparative leisure and freedom from corroding frets and consuming toils. Brace yourselves for continuous service, give yourselves in resolved self-dedication to it, and fling behind you your leisure and regard for your own selfish repose, that you may lay some stone in the Temple of God.
II. The prayer for Gods blessing on the work. The prayer rests upon the profound conviction of the incompleteness of all our organizations and works if taken by themselves. The Temple may be finished. But something more is needed. Not till the ark is in the Holiest of all, and the cloud of glory fills the house, could they say, It is finished. And the lesson is of everlasting importance. It is true for all ages of the Church. None, perhaps, ever needed it more than our own. We need to guard ourselves most jealously lest we come to pug the instrument in the place of the power, to burn incense to our own net, and to sacrifice to our own drag. If ever we do that, then we shall soon haw to say, We have toiled all night and caught nothing.
III. The Divine answer, which more than fulfils the psalmists desires. The prayer had pointed to Davids swearing to the Lord as a plea on which its petitions rested. The reply points to a mightier oath than Davids, as the ground on which Gods mercy is, sure. The king sware to the Lord. Yes, but the Lord hath sworn to David. That is grander and deeper. Another parallel of the same kind occurs between the former and the latter parts of the psalm. The one alleges Davids finding out a habitation for the Lord, as a plea. The other replies, The Lord hath chosen Zion, etc. A mightier will than Davids had determined it long ago. State this in its widest form, and what does it come to but that great truth, that Gods own love is the cause, and Gods own promise, based upon His unchangeable nature, the guarantee for all His merciful dealings with us? He is His own all-sufficient reason. The day shall come when the weary work of the ages shall be accomplished, and the glory of the Lord shall fill that wondrous house. In that lofty and glorified state of His Church the prayers of earth shall be surpassed by the possessions of heaven. Here we ask that. God would dwell with us, and there the tabernacle of God shall be with men, etc. Here we ask for righteousness as our garment, and there it shall be granted us to be arrayed in fine linen, clean and white, etc. Here we ask for joy in the midst of sorrow, and there they shall obtain joy and gladness, etc. (A. Maclaren, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM CXXXII
The psalmist prays that God would remember his promises to
David, 1.
His purpose to bring the ark of the Lord into a place of rest,
2-5.
Where it was found, and the prayer in removing it, 6-9.
The promises made to David and his posterity, 10-12.
God’s choice of Zion for a habitation, and his promises to the
people, 13-17.
All their enemies shall be confounded, 18.
NOTES ON PSALM CXXXII
Some attribute this Psalm to David, but without sufficient ground; others, to Solomon, with more likelihood; and others, to some inspired author at the conclusion of the captivity, which is, perhaps, the most probable. It refers to the building of the second temple, and placing the ark of the covenant in it.
Verse 1. Lord, remember David] Consider the promises thou hast made to this thy eminent servant, that had respect, not only to him and to his family, but to all the Israelitish people.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Remember David; either,
1. Thy covenant made with David; or rather,
2. Davids eminent piety and zeal for thy service, amplified by the following clause.
All his afflictions; all his sufferings for thy sake, all the solicitude of his mind, all his hard and wearisome labours for thy service and glory, and for provisions towards the building of thy temple, and for the establishment of thy people in peace and tranquillity, that so way might be made for that great work.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1-5. This vow is not elsewhererecorded. It expresses, in strong language, David’s intense desire tosee the establishment of God’s worship as well as of His kingdom.
remember Davidliterally,”remember for David,” that is, all his troubles andanxieties on the matter.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Lord, remember David, [and] all his afflictions. Which prayer might be put up by David on his own account, as Nehemiah does,
Ne 13:22; and be considered as a petition to the Lord that he would remember his mercy and lovingkindness to him, and him with the favour he bears to his own people, as he elsewhere prays; that he would remember his covenant with him, and his promise to him, on which he had caused him to hope; and sympathize with him, and support him under all his trials and exercises, in his kingdom and family. Or, if it is considered as Solomon’s, it may be a request that the Lord would remember the promise he had made to David, that his son should build a house for him, which he desired he might be enabled to do; that he would remember the covenant of royalty he had made with him, that he should not lack a son to sit upon his throne; and particularly that he would remember the promise of the Messiah, that should be of his seed. Also “his afflictions”, his toil and labour of mind, his great anxiety about building a house for God; the pains he took in finding out a place for it, in drawing the pattern of it, in making preparations for it, and in the charges he gave his son concerning it: the Septuagint and other versions render it “his humility” q; which agrees with the subject of the preceding psalm, and may particularly respect what he expressed to Nathan when this affair of building the temple was much upon his mind, 2Sa 7:2. Moreover, respect in all this may be had by the authors of this psalm, or those herein represented, to the Messiah, who is the antitype of David; in his name, which signifies “beloved”; in his birth, parentage, and circumstances of it; in the comeliness of his person, and in his characters and offices, and who is often called David, Ps 89:3; see Jer 30:9 Ho 3:5; and so is a petition that God would remember the covenant of grace made with him; the promise of his coming into the world; his offering and sacrifice, as typified by the legal ones; and also remember them and their offerings for his sake; see Ps 20:3. Likewise “all his afflictions” and sufferings he was to endure from men and devils, and from the Lord himself, both in soul and body; and so as to accept of them in the room and stead of his people, as a satisfaction to his justice. Or, “his humility” in the assumption of human nature, in his carriage and behaviour to all sorts of men, in his ministrations to his disciples, in seeking not his own glory, but his Father’s, and in his sufferings and death, which was foretold of him, Zec 9:9.
q , Sept. “mansuetudinis ejus”, V. L. so Syr. Arab. Ethiop.
Fuente: John Gill’s Exposition of the Entire Bible
One is said to remember anything to another when he requites him something that he has done for him, or when he does for him what he has promised him. It is the post-Davidic church which here reminds Jahve of the hereinafter mentioned promises (of the “mercies of David,” 2Ch 6:42, cf. Isa 55:3) with which He has responded to David’s . By this verbal substantive of the Pual is meant all the care and trouble which David had in order to procure a worthy abode for the sanctuary of Jahve. signifies to trouble or harass one’s self about anything, afflictari (as frequently in the Book of Ecclesiastes); the Pual here denotes the self-imposed trouble, or even that imposed by outward circumsntaces, such as the tedious wars, of long, unsuccessful, and yet never relaxed endeavours (1Ki 5:17). For he had vowed unto God that he would give himself absolutely no rest until he had obtained a fixed abode for Jahve. What he said to Nathan (2Sa 7:2) is an indication of this vowed resolve, which was now in a time of triumphant peace, as it seemed, ready for being carried out, after the first step towards it had already been taken in the removal of the Ark of the covenant to Zion (2 Sam. 6); for 2 Sam 7 is appended to 2 Sam. 6 out of its chronological order and only on account of the internal connection. After the bringing home of the Ark, which had been long yearned for ( Psa 101:2), and did not take place without difficulties and terrors, was accomplished, a series of years again passed over, during which David always carried about with him the thought of erecting God a Temple-building. And when he had received the tidings through Nathan that he should not build God a house, but that it should be done by his son and successor, he nevertheless did as much towards the carrying out of the desire of his heart as was possible in connection with this declaration of the will of Jahve. He consecrated the site of the future Temple, he procured the necessary means and materials for the building of it, he made all the necessary arrangements for the future Temple-service, he inspirited the people for the gigantic work of building that was before them, and handed over to his son the model for it, as it is all related to us in detail by the chronicler. The divine name “the mighty One of Jacob” is taken from Gen 49:24, as in Isa 1:24; Isa 49:26; Isa 60:16. The Philistines with their Dagon had been made to feel this mighty Rock of Jacob when they took the sacred Ark along with them (1Sa 5:1-12). With David solemnly declares what he is resolved not to do. The meaning of the hyperbolically expressed vow in the form of an oath is that for so long he will not rejoice at his own dwelling-house, nor give himself up to sleep that is free from anxiety; in fine, for so long he will not rest. The genitives after and are appositional genitives; Ps 44 delights in similar combinations of synonyms. (Latin strata mea ) is a poetical plural, as also is . With (which is always said of the eyelids, Gen 31:40; Pro 6:4; Ecc 8:16, not of the eyes) alternates (according to another reading ) for . The ath is the same as in in Psa 16:6, cf. 60:13, Exo 15:2, and frequently. This Aramaizing rejection of the syllable before the tone is, however, without example elsewhere. The lxx adds to Psa 132:4, ( ), but this is a disagreeable overloading of the verse.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Solomon’s Prayer for Divine Favour. | |
A song of degrees.
1 LORD, remember David, and all his afflictions: 2 How he sware unto the LORD, and vowed unto the mighty God of Jacob; 3 Surely I will not come into the tabernacle of my house, nor go up into my bed; 4 I will not give sleep to mine eyes, or slumber to mine eyelids, 5 Until I find out a place for the LORD, a habitation for the mighty God of Jacob. 6 Lo, we heard of it at Ephratah: we found it in the fields of the wood. 7 We will go into his tabernacles: we will worship at his footstool. 8 Arise, O LORD, into thy rest; thou, and the ark of thy strength. 9 Let thy priests be clothed with righteousness; and let thy saints shout for joy. 10 For thy servant David’s sake turn not away the face of thine anointed.
In these verses we have Solomon’s address to God for his favour to him and to his government, and his acceptance of his building a house to God’s name. Observe,
I. What he pleads–two things:–
1. That what he had done was in pursuance of the pious vow which his father David had made to build a house for God. Solomon was a wise man, yet pleads not any merit of his own: “I am not worthy, for whom thou shouldst do this; but, Lord, remember David, with whom thou madest the covenant” (as Moses prayed, Exod. xxxii. 13, Remember Abraham, the first trustee of the covenant); “remember all his afflictions, all the troubles of his life, which his being anointed was the occasion of,” or his care and concern about the ark, and what an uneasiness it was to him that the ark was in curtains, 2 Sam. vii. 2. Remember all his humility and meekness (so some read it), all that pious and devout affection with which he had made the following vow. Note, It is not amiss for us to put God in mind of our predecessors in profession, of their afflictions, their services, and their sufferings, of God’s covenant with them, the experiences they have had of his goodness, the care they took of, and the many prayers they put up for, those that should come after them. We may apply it to Christ, the Son of David, and to all his afflictions: “Lord, remember the covenant made with him and the satisfaction made by him. Remember all his offerings (Ps. xx. 3), that is, all his sufferings.” He especially pleads the solemn vow that David had made as soon as ever he was settled in his government, and before he was well settled in a house of his own, that he would build a house for God. Observe, (1.) Whom he bound himself to, to the Lord, to the mighty God of Jacob. Vows are to be made to God, who is a party as well as a witness. The Lord is the Mighty One of Jacob, Jacob’s God, and a mighty one, whose power is engaged for Jacob’s defence and deliverance. Jacob is weak, but the God of Jacob is a mighty one. (2.) What he bound himself to do, to find out a place for the Lord, that is, for the ark, the token of his presence. He had observed in the law frequent mention of the place that God would choose to put his name there, to which all the tribes should resort. When he came to the crown there was no such place; Shiloh was deserted, and no other place was pitched upon, for want of which the feasts of the Lord were not kept with due solemnity. “Well,” says David, “I will find out such a place for the general rendezvous of all the tribes, a place of habitation for the Mighty One of Jacob, a place for the ark, where there shall be room both for the priests and people to attend upon it.” (3.) How intent he was upon it; he would not settle in his bed, till he had brought this matter to some head, Psa 132:3; Psa 132:4. The thing had been long talked of, and nothing done, till at last David, when he went out one morning about public business, made a vow that before night he would come to a resolution in this matter, and would determine the place either where the tent should be pitched for the reception of the ark, at the beginning of his reign, or rather where Solomon should build the temple, which was not fixed till the latter end of his reign, just after the pestilence with which he was punished for numbering the people (1 Chron. xxii. 1, Then David said, This is the house of the Lord); and perhaps it was upon occasion of that judgment that he made this vow, being apprehensive that one of God’s controversies with him was for his dilatoriness in this matter. Note, When needful work is to be done for God it is good for us to task ourselves, and tie ourselves to a time, because we are apt to put off. It is good in the morning to cut out work for the day, binding ourselves that we will do it before we sleep, only with submission to Providence; for we know not what a day may bring forth. Especially in the great work of conversion to God we must be thus solicitous, thus zealous; we have good reason to resolve that we will not enjoy the comforts of this life till we have laid a foundation for hopes of a better.
2. That it was in pursuance of the expectations of the people of Israel, Psa 132:6; Psa 132:7. (1.) They were inquisitive after the ark; for they lamented its obscurity, 1 Sam. vii. 2. They heard of it at Ephratah (that is, at Shiloh, in the tribe of Ephraim); there they were told it had been, but it was gone. They found it, at last, in the fields of the wood, that is, in Kirjath-jearim, which signifies the city of woods. Thence all Israel fetched it, with great solemnity, in the beginning of David’s reign (1 Chron. xiii. 6), so that in building his house for the ark Solomon had gratified all Israel. They needed not to go about to seek the ark anymore; they now knew where to find it. (2.) They were resolved to attend it: “Let us but have a convenient place, and we will go into his tabernacle, to pay our homage there; we will worship at his footstool as subjects and suppliants, which we neglected to do, for want of such a place, in the days of Saul,” 1 Chron. xiii. 3.
II. What he prays for, v. 8-10. 1. That God would vouchsafe, not only to take possession of, but to take up his residence in, this temple which he had built: Arise, O Lord! into thy rest, and let this be it, thou, even the ark of thy strength, the pledge of thy presence, thy mighty presence. 2. That God would give grace to the ministers of the sanctuary to do their duty: Let thy priests be clothed with righteousness; let them appear righteous both in their administrations and in their conversations, and let both be according to the rule. Note, Righteousness is the best ornament of a minister. Holiness towards God, and goodness towards all men, are habits for ministers of the necessity of which there is no dispute. “They are thy priests, and will therefore discredit their relation to thee if they be not clothed with righteousness.” 3. That the people of God might have the comfort of the due administration of holy ordinances among them: Let thy saints shout for joy. They did so when the ark was brought into the city of David (2 Sam. vi. 15); they will do so when the priests are clothed with righteousness. A faithful ministry is the joy of the saints; it is the matter of it; it is a friend and a furtherance to it; we are helpers of your joy, 2 Cor. i. 24. 4. That Solomon’s own prayer, upon occasion of the dedicating of the temple, might be accepted of God: “Turn not away the face of thy anointed, that is, deny me not the things I have asked of thee, send me not away ashamed.” He pleads, (1.) That he was the anointed of the Lord, and this he pleads as a type of Christ, the great anointed, who, in his intercession, urges his designation to his office. He is God’s anointed, and therefore the Father hears him always. (2.) That he was the son of David: “For his sake do not deny me;” and this is the Christian’s plea: “For the sake of Christ” (our David), “in whom thou art well pleased, accept me.” He is David, whose name signifies beloved; and we are made accepted in the beloved. He is God’s servant, whom he upholds, Isa. xlii. 1. “We have no merit of our own to plead, but for his sake, in whom there is a fulness of merit, let us find favour.” When we pray for the prosperity of the church we may pray with great boldness, for Christ’s sake, who purchased the church with his own blood. “Let both ministers and people do their duty.”
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 132
David, Zion’s King
Scripture v. 1-18:
Verses 1-5 Is a plea that Jehovah God may remember David and his people Israel, for his zeal in building an house for God, and have mercy on them in their affliction. His zeal was evident when he brought the Ark of God’s strength from Kirjath-Jearim to Zion, as a resting place, a place where God might meet His saints of Israel, 2Ch 7:15-16; 1Sa 6:21; 2Sa 6:3-4.
Verses 1, 2 petition the Lord to remember David, “and all his afflictions;” How he sware unto the Lord, and vowed unto the mighty God of Jacob, Neh 13:14. This is from Solomon’s prayer at the consecration of the temple, 2Ch 6:42; 2Ch 35:26; His father David had longed to have the ark of David in Zion, Jerusalem, his capital, yet he feared God’s wrath might not have yet passed away, 2Sa 6:7; 2Sa 6:9. When he had brought it up, he was then consumed with a desire to build a worthy house for the worship of his God; He vowed to the “mighty God of Jacob,” to do so, Gen 49:24; 2Sa 7:1-5.
Verses 3, 5 vowed to the Lord that he, David, would give himself no peaceful sleep of rest, even in his own home, until he had brought the ark of God to a place of habitation, for the mighty God of Jacob, in the city of peace. He resolved self-denial, with zeal for God, until the holy ark had been brought to Zion, the holy city, a noble resolve, Mat 6:33; Mat 16:24; 2Ki 10:16; 1Co 7:29-30.
Verse 6 relates that “We heard of it (the holy ark) at Ephratah,” or Bethlehem, the old name for this city where David lived, where Jesus was born; It is added “we found it in the fields of the wood,” where it had almost been lost and forgotten, at Kirjath-jearim, (city of woods) on the border of Judah and Benjamin, where it was placed when brought back from the Philistines, as related of Ephratah (Bethlehem), Jos 18:1; Rth 1:2; 1Sa 17:12; Mic 5:2; See also 1Sa 7:1; 1Ch 13:5.
Verse 8, 9 appeal for the Lord to arise, stand up and enter His place of rest, both He and the ark of His strength, above which the Shekinah glory power appeared, Num 10:35; 2Ch 6:41; Psa 68:5. ft is added, “Let thy priests be clothed with righteousness; and let thy saints (the godly worshippers of Israel) shout for joy,” Psa 78:61; Num 10:35-36; To be “clothed with righteousness,” means “with salvation,” v. 16, justification from God, Isa 61:10; Psa 24:5; Rom 13:14; Rev 19:8.
Verse 10 pleads, “For thy servant David’s sake, turn not away the face of thine anointed,” as Solomon prayed for David, his father, v. 1,17; 2Ch 6:42; Psa 84:9. Again, “for David’s sake,” God spared Judah’s kings and reserved for them a kingdom; ft was also for His oath’s sake He did so, v. 11; 1Ki 11:12-13; 1Ki 15:4; 2Ki 8:19; 1Ki 8:24-26.
Verse 11 certifies that God “who can not lie,” Rom 4:3-4; had sworn to David in truth, and “would not turn away,” break His oath, that, “of the fruit of thy body (of David’s seed) will I set upon thy throne,” a thing God (in Christ) will yet do, at His second advent, 2Sa 7:12; 1Ki 8:25; 2Ch 6:16; Luk 1:32-33; Luk 1:69; Act 2:30-31; Act 15:13-15.
Verse 12 further pledges that if David’s children should keep his covenant and testimony that He would teach them, their children should also sit upon His (Jesus’ throne) for ever more,” Luk 22:29-32; Rev 5:9-14. See also Exo 20:6; Exo 19:5; Isa 56:4; Deu 4:5; Psa 91:14.
Verses 13, 14 declare that the Lord has, once for all, chosen Zion which He has desired for His habitation, 2Sa 5:7; Deu 12:5. It is inseparably associated with David’s throne, from which He imparts peace to His people Israel, Psa 48:1-2.
Verse 14 verifies that He has desired, had chosen, it as His rest and dwelling place for ever, Psa 68:16; 1Ki 8:13; Mat 23:21.
Verses 15, 16 recount His pledge to: a) bless her provision abundantly, Exo 23:25; b) satisfy her poor with bread of plenty, Lev 25:5 – Pro 3:10; c) clothe her priests with salvation, the message of redemption. Job 29; Job 14; Isa 52:1; Psa 149:4; and d) cause her saints (godly worshippers) to shout aloud with joy, Psa 37:28; Psa 149:9; Isa 61:10; Php_4:4.
Verse 17 prophesies and pledges that, “there” in Zion, God would cause the horn of David (his royal seed) to bud, to come to prominent dignity and eminence; The horn is a symbol of ruling strength, Eze 29:21; Luk 1:69; Psa 75:4. He added, “I have ordained a lamp or light for mine anointed, for David in Jerusalem, a symbol of Jesus Christ, the “true light” who has come, 1Ki 11:36; 2Ki 8:19; Joh 1:8-9; Joh 8:12.
Verse 18 concludes, “His enemies will I clothe with shame,” with disappointment, in their glorying over his temporary downfall, 2Sa 12:30; Psa 25:3; It is added, “But upon himself (David), v. 17, shall his crown flourish, like a growing vine in a well kept garden,” Gen 45:8, in contrast with the withering of the enemy’s, Psa 89:39.
Fuente: Garner-Howes Baptist Commentary
1. O Jehovah! remember David. Interpreters are not agreed respecting the penman of this Psalm, though there is little doubt that it was either David or Solomon. At the solemn dedication of the Temple, when Solomon prayed, several verses are mentioned in the sacred history as having been quoted by him, from which we may infer that the Psalm was sufficiently well known to the people, or that Solomon applied a few words of it for an occasion in reference to which he had written the whole Psalm. The name of David is prominently mentioned, because it was to him that the continuance of the kingdom and Temple was promised, and though dead, this could not affect the truthfulness of God’s word. The Church could very properly pray in the manner which is here done, that God would perform what he had promised to his servant David, not as a private individual, but in favor of all his people. It was therefore a preposterous idea of the Papists to argue from this passage that we may be benefitted by the intercession of the dead. Just as if the faithful were here to be understood as calling up an advocate from the tomb to plead their cause with God, when it is abundantly evident from the context that they look entirely to the covenant which God had made with David, knowing well that though given to one man, it was with the understanding that it should be communicated to all. There is a propriety why mention should be made of his affliction or humiliation. Some render the word meekness, but there is no reason for this whatsoever. In 2Ch 6:42, it is true we read of חסדים ; that is, mercies, which I consider to be there understood in the passive sense, as meaning the benefits which had been conferred upon David; but I am clearly of opinion that here the reference is to the anxious cares, the numerous difficulties and struggles which David had to undergo, so long as he was kept by God in suspense. Remember, as if it had been said, the great anxieties, the heavy troubles, which David endured before he came to the kingdom, and how fervently and earnestly he desired to build the Temple, though he was not allowed to do it during his whole life. The dangers, labors, and troubles which he underwent, must clearly have confirmed the faith of God’s people in the truth of the divine oracle, inasmuch as they showed how firmly and certainly he was himself convinced of the truth of what God had spoken. Some insert the copulative reading, remember David and affliction; but of this I do not approve. The particle את eth, rather denotes that special respect in which they would have David remembered, viz., as regarded his afflictions, or that he might come forth before the view of God with his afflictions, and obtain his desire according to them.
Fuente: Calvin’s Complete Commentary
INTRODUCTION
The author of this Psalm and the occasion upon which it was composed are both unknown. The opinion of M. Henry, Perowne, and others, is that it was composed for the dedication of Solomons Temple. Many ancient expositors held that it was composed by David, either at the time of the bringing of the Ark to Zion, or at the time when it was in his heart to build the Temple of the Lord. Many modern expositors hold that it was composed for the dedication of the Second Temple. It is quite impossible to arrive at any certain conclusion on the question. This Psalm, says Perowne, is a prayer that Gods promises made to David may not fail of fulfilment, that He will dwell for ever in the habitation which He chose for Himself in Zion, and that the children of David may for ever sit upon His throne. It opens with a recital of Davids efforts to bring the Ark to its resting-place; it ends with a recital of the promises made to David and to his seed.
Homiletically we shall view it as presenting Lessons for Church-Builders, and Encouragements for Church-Builders.
LESSONS FOR CHURCH-BUILDERS
(Psa. 132:1-10)
From these verses we learn
I. That when churches are needed their erection is of great importance (Psa. 132:1-6). Previous to the bringing of the Ark to Mount Zion, the arrangements for religious worship were most unsatisfactory. The sacred tent was without the Ark of the covenant, a body without a soul; and the Ark was at Kirjath-jearim, deposited as in its grave, without any rites of worship, well-nigh lost sight of. David himself said, Let us bring again the Ark of our God to us; for we inquired not at it in the days of Saul. He was deeply solicitous for the revival of the national religion, and that arrangements should be made for the worship of Jehovah, with suitable dignity and magnificence. The Psalmist represents him as tormenting himself with anxiety to prepare a becoming dwelling-place for the Lord. The intensity of his concern was manifest in
(1.) The solemnity of his declaration concerning it. He sware unto the Lord, and vowed unto the mighty One of Jacob. This solemn vow is not recorded in the history. Nor do we know whether it was made concerning the removal of the Ark to Zion, or the fixing the site of the Temple and the preparation of materials for its erection (1Ch. 22:1-5). But that it was made is an evidence of the anxious care of David that appropriate provision should be made for the worship of the people. This care was manifest in
(2.) The promptitude of his declaration. Surely I will not come into the tabernacle of my house, nor go up into my bed, &c. (Psa. 132:3-5). So in 1Ch. 22:5 David says, I will now make preparation for it. The matter was too important and urgent to admit of any delay; so he resolved to make it his first business and to set about it at once.
Now the lesson we deduce from this is, that when adequate and appropriate provision is not made for religious worship, the building of churches is of great importance. This will appear from the following considerations:
1. The religious element in man is the grandest portion of his nature. Reason, conscience, affections, and that in us which wonders, admires, adoresthese are the highest things in us.
2. The religious element in man needs worship for its right development and growth. The worship of the Highest humbles, purifies, exalts, enriches our being. Worship transforms the worshipper into the image of the object of worship. The complete and harmonious development of our being is impossible apart from worship.
3. That churches are needed for the becoming and profitable exercise of worship. We need the absence of distracting scenes and circumstances, the aid of quiet and of hallowed associations, in order to worship in a becoming manner and with spiritual advantage. These are secured by the erection of churches.
But are not the temple of nature and the sanctuary of home sufficient for the worship of man? They would be if man were not a social being; but man is a social being. It is not good that man should be alone. In work and play, in enjoyment and sorrow, man needs and delights in fellowship. Private and family worship is not enough; we need public worship also to help us to realise our relation to our fellow-men, that we are members of one great family, children of one Divine Father. We need both the closet and the temple, both the quiet and solitude of private worship, and the fellowship and inspiration of public worship. Where adequate provision is not made for the public worship of the people, the building of Christian churches is a work the importance of which it is impossible to exaggerate.
II. That churches should be erected for the worship of God. We will go into His tabernacles; we will worship at His footstool. We fear that all persons who are zealous in the building of churches do not always regard the worship of God as the great purpose for which they are to be used. The grand use of Christian churches is
1. Not the propagation of any ecclesiastical system. The laudation of the church, or of our denomination, or of our body, seems to be the object for which some churches are built. This is misleading and injurious.
2. Nor the propagation of any theological system. Some churches seem to be built chiefly for the propagation of Calvinism, Arminianism, Sacramentarianism, &c. But our interpretations of God and His Word are one thing, while God and His Word are other and sometimes very different things. Even at best our little systems are but broken lights of the Most High.
3. Nor for the delivery of religious addresses or theological lectures, however able or eloquent they may be. We are far from undervaluing the importance of the preaching of the Word, but it seems to us that the worship of God is a higher use of Christian churches than even that.
4. Nor for ritualistic display however brilliant, or musical performances however perfect. When forms and ceremonies, processions and pageants, are the great things in what ought to be Christian churches, intelligent and earnest Christians cannot but regard such a state of things as a prostitution of such edifices.
5. But for the worship of God. The grand use of churches is to worship the Lord God in spirit and in truth. This worship should be humble and reverent. We are not worthy to approach His throne or look into His face, but we may worship at His footstool.
III. That in the worship of God in His Church the manifestation of His presence should be earnestly sought. Arise, O Lord, into Thy rest, &c. (Psa. 132:8-9). The Lord is here entreated to dwell in His Church
1. As an abiding presence. Arise, O Lord, into Thy rest. This may have been spoken when the Ark was brought to Zion, and certainly was spoken at the dedication of the Temple. The Ark was no more to be removed from place to place, but was to be fixed there. We need the abiding presence of God in our churches; for without this, however stately and beautiful they may be, they will be but as beautiful corpses.
2. As a strengthening presence. Thou, and the Ark of Thy strength. The Ark was the symbol of the Divine presence and power. When it was taken with them into battle, the people were nerved to courage and endurance and conquest. When God by the Holy Ghost dwells among His people, they are strengthened with might in the inner man.
3. As a sanctifying presence. Let Thy priests be clothed with righteousness. One of the effects of the abiding presence of God in the Church will be that His ministers will be holy in heart and life. Righteousness is the best ornament of a minister. It is an essential qualification for the office.
4. As a joy-inspiring presence. Let Thy saints shout for joy. Sincere worshippers of Jehovah are here designated His saints. They find their highest blessedness in the realisation of His presence. They sing, In Thy presence is fulness of joy.
Here is the great want of religious assemblies and of the Church of God as a whole in this daythe realisation of His abiding presence. Having this, she will be nerved with might, clothed with righteousness, and inspired with joy.
IV. That in seeking the manifestation of the presence of God in His Church, we have powerful pleas which we may urge. We may, like the Psalmist, plead
1. The solicitude of our pious ancestors for His worship. Lord, remember David, and all his afflictions. Davids anxiety to provide for the becoming celebration of the worship of God is here urged with God on behalf of his descendants. And as we seek the Divine blessing we may surely make mention of the devotion of our godly forefathers.
2. His covenant relation with our pious ancestors and with us. For Thy servant Davids sake, turn not away the face of Thine anointed. Perowne: The anointed here must be Solomon, or some one of Davids descendants, who pleads David and the promises made to David as a reason why his prayer should not be rejected. And we in this age plead
God of our fathers, be the God
Of their succeeding race.
God will ever be mindful of His covenant, and we shall do well to encourage ourselves in prayer by the remembrance of this.
CONCLUSION.To build churches for the seeking of the manifestation of the Divine Presence, and for the offering of humble and reverent worship to the Divine Being, is to engage in a work of sacred significance and great importance. Churches consecrated to such purposes are blessings of incalculable worth to society; they aid the spiritual education and growth of the race towards perfection; they promote in a high degree the wellbeing of man, and they honour the Lord God.
BLESSINGS ON THE SANCTUARY
(Psa. 132:8-9)
Notice two or three thoughts
I. The Temple is here called the place of rest, or the abiding place of God. Arise, O Lord, into Thy rest, &c. The words mark a transition from the nomadic condition of the tribes to the compacted life of the nation, and a transfer of obligation that was suited to the change. In the free, wild life of the desert, with its perpetual migrations, the Sacred Tent might be pitched and struck like the others. But when the city was laid out for man, God would have His honoured house chiefest and costliest of all. The Christian dispensation, although it is a dispensation of universality, and bases all its promises and sanctions upon the fact of spiritual service, has not annulled the seemly and the sacred in connection with the worship of God. It nowhere approves the idea that all places are equally sacred, or that God has ceased to visit Zion, and to dwell in its tabernacles with His manifestations of peculiar regard. If you want to know whether God can manifest His Spirit and His power in connection with the houses that are set apart for Him, you have but to think of the building of the Temple. It seems as if God had built a Solomon on purpose that Solomon might build a house. And then, underneath that, how all inferior forces were brought into tribute! Has not the Lord Himself proclaimed it,The Lord loveth the gates of Zion more than all the dwellings of Jacob?
II. The Temple, gorgeous as it was, was altogether incomplete and valueless without the Ark. In all ages the Ark in the Temple is its life. Still the quick heart within the man, and you will have the stately skeleton soon. Withdraw the magic vapour, and the wheels whirr no longer, and the most exquisite contrivances are mute and motionless machinery. Take the breath from the great organs heart, and in vain you bid it discourse its harmonies. And as the heart to the man, as the engine to the machinery, and the breath to the instrument of sound, so is the Ark to the Temple, because it is the symbol of the presence of the Lord.
There is no age that needs to be more impressed with this truth than the age in which we live. Our organisations are multiplied, &c. We are too apt to vaunt of our institutions, of our efforts, of our sacrifices, and thus damage our usefulness fatally by putting the instrument in the place of the power.
III. Look at the other blessings which are asked for, either obviously or by direct implication in the Psalm. The presence of God is the chief, the all-absorbing object of desire; but then that presence is manifested by the diffusion of itself in blessing.
1. The Ark of Gods strength in the Temple implies that Gods power is in the Temple, and He waits to exert it in the Word, in the ministers appeals, in the peoples prayers. Gods power is always in the Temple when Gods presence is there. Power to make the sinner quail, and to sound the unbelieving heart; power to send healing to the spirit of the wounded; power to make the selfish bountiful, &c.
2. The prayer proceeds to ask that the priests may be clothed with righteousness, which is, in fact, a petition for universal purity. There is no priesthood now except the priesthood of the Saviour in heaven, and the priesthood of the whole community of the faithful, who are kings and priests unto God. It is a prayer, therefore, not only for us who minister, but for you who hearken, that we may, all of us, be robed always, robed already, in the new linen, clean and white, in which the saints were seen in heaven. Righteousness is a word of comprehensive import, and it includes all that is alleged of it touching the purification of the soul before God. It is, in fact, Pauls Thessalonian supplication, embodied in a solemn litany, And the very God of peace sanctify you wholly, &c. (1Th. 5:23). If we are to be a strong church, we must be a pure church.
3. The third blessing that is asked for is holy joy in God, which has its foundation in oneness with God, both in favour and feeling, and which has its outlet in the appropriate expressions of praise. This will, indeed, be a natural result of the blessings already asked, for if we take hold of Gods power, and if we reflect Gods purity, be sure we shall never lack materials for praise.
I cannot dwell, except for a moment, upon the beautiful answer which the prayer receivedso prompt, so generous, so full. In every case the answer is more large than the request. The prayer is contained in the first ten verses of the Psalm; in the eleventh the answer begins. It is worth looking at.
Mark the ineffable wealth with which He fulfils the promises He makes to His people.W. M. Punshon, LL.D.
ENCOURAGEMENTS FOR CHURCH-BUILDERS
(Psa. 132:11-18)
The Psalmist, for the encouragement of the people, recalls certain promises which were made to David. The Lord had promised him that the government should be perpetuated in his family (2Sa. 7:12-16). But the promise was conditional. The great majority of the Divine promises are so. It was distinctly intimated to David that if the conditions were not fulfilled, though the promise would not be withdrawn, yet its operation would be suspended. The descendants of David failed to comply with the conditions; they violated the covenant; and the sovereignty for a long time passed away from the house of David. But that sovereignty in a higher form, on a vastly wider scale, and with more glorious significance, was resumed by the Root and Offspring of David, even by Jesus Christ the Lord. In Him the promises made to David have their full and splendid realisation.
Here, in this section of the Psalm, are promises which are richly fraught with encouragement for those who are engaged in the building of churches, or in any other work for the extension of the Redeemers kingdom. We have here a promise of
I. The presence of God in His Church. For the Lord hath chosen Zion, &c. (Psa. 132:13-14). (See Hom. Com. on Psa. 48:1-2; and Psa. 76:2.)
1. He dwells there by His own choice. The Lord hath chosen Zion; He hath desired it, &c. I have desired it. Henstenberg translates: He has selected it for His habitation. I have selected it. God dwells in the Church, not because of the excellence or worthiness of the members thereof, but because of His own good pleasure.
2. He dwells there perpetually. This is My rest for ever. Shiloh, says Perowne, had been abandoned; for a time the Ark was at Bethel (Jdg. 20:27); then at Mizpah (Jdg. 21:5); afterwards, for twenty years, at Kirjath-jearim (1Sa. 7:2); and then for three months in the house of Obed-Edom, before it was finally brought to its last resting-place. The Ark and the Temple have long since passed from Zion; but this Divine assurance finds its fulfilment in the Christian Church. In the darkest days of her history His presence has not been withdrawn; nor will He ever withdraw from His Church. Here then is a most inspiring assurance for all who are interested in His Church. Here is consolation for Christians in the dark and stormy day. Here also is inspiration for the Christian worker.
II. The blessing of God in His Church.
1. His blessing as an accompaniment of her ordinances. I will abundantly bless her provision; I will satisfy her poor with bread. M. Henry interprets this as provision for both body and soul, and applies it to both the poor of this world and the poor in spirit. And Barnes says: A strong affirmation, meaning that He would do it in every way; that every needed blessing would be imparted; that God would provide abundantly for their support. But it seems to us to refer to spiritual provision. God by His blessing will vitalise the ordinances of the Church; He will make her services means of grace indeed to His people,channels by which pardon shall flow to the guilty, comfort to the mourner, strength to the weak, holiness to those who long for it, &c.
2. His blessing upon her ministers. I will also clothe her priests with salvation. This is an assurance that the petition in Psa. 132:9 should be granted. (See on that verse.) Perhaps the change of the word righteousness for salvation is meant to indicate that God will not only bless them with holiness of heart and life, but also make them instrumental in saving souls. Usefulness is a result of holiness.
3. His blessing upon her members. And her saints shall shout aloud for joy. This also is a promise that the petition in Psa. 132:9 should be granted. (See on that verse.) M. Henry: It was desired that the saints might shout for joy; it is promised that they shall shout aloud for joy. God gives more than we ask, and when He gives salvation He will give an abundant joy. Here then is encouragement, &c.
III. The triumph and glory of the Head of the Church. There will I make the horn of David to bud, &c. (Psa. 132:17-18). David is here put for the house of David. And we must look to the Christ for the complete fulfilment of these promises. The horn is the symbol of power. To make the horn to bud is to make it shoot forth and grow. In Christ God raised up an horn of salvation in the house of His servant David. He is mighty to save. We have here an assurance of
1. The subjugation of His enemies. His enemies will I clothe with shame. God will frustrate their deepest designs, and overthrow their mightiest forces. He must reign till He hath put all enemies under His feet.
2. The success and glory of His reign. I have ordained a lamp for Mine Anointed. (On the application of this to David, comp. 1Ki. 11:36.) But the lamp is frequently used in the Scripture as an emblem of prosperity. And so we regard it here in its application to the kingdom of our Lord. We have the same idea in the last clause of the Psalm: Upon Himself shall His crown flourish, or blossom. The glory of the Redeemers crown shall never fade; amaranthine are the flowers which adorn His brow.
Oer every foe victorious,
He on His throne shall rest;
From age to age more glorious,
All-blessing and all-blest.
The tide of time shall never
His covenant remove;
His name shall stand for ever;
That name to us isLove.
Montgomery.
CONCLUSION.
1. Here is warning to the enemies of the Lord. If you persist in your opposition to Him He will clothe you with shame, and crush you by His power.
2. Here is exhortation to the enemies of the Lord. Submit yourselves to Him, ere His anger wax hot against you.
3. Here is amplest encouragement to His people, and especially to those who heartily labour in His cause. According to His promise He is ever present to enrich His Church with grace and power; and all who labour for the extension of His kingdom will find in the end their labour crowned with complete and glorious success.
THE SONG OF THE BUILDERS
(The whole Psalm)
Our Psalm has been universally and wisely applied to the Church of these Christian days, and its invocations and promises claimed as expressive of the desires and confidences of Christian people in their work for God. We are Gods building, and we are Gods builders too. The Psalm is full of strength and encouragement for us in both characters. We may call it the Song of the Builders. For our present purpose it will be most convenient to divide the whole into three sections, in the first of which, extending to the close of the seventh verse, the Church pleads with God the many thoughts and long toil that had laid the foundation for His house.
I. Let us gather from this portion some lessons touching preparatory work. Lord, remember David, and all his afflictions. The Psalmist looks upon the fair dwelling, reared at last for God, and goes back in thought to the days when the design thus happily accomplished was first conceived. It was Davids thought which was the parent of this holy and beautiful house, though Solomon was its builder; and his name springs first to the singers lips. Not the toil of hand and arm which carries out, but the mind which conceives the plan is its true author. Lord, remember David. Look at the picture which is given of the aged king setting himself to his task. (Comp. 2Sa. 7:1-2 with Psa. 132:3-4 of the Psalm). He was an old man now, wearied with all his afflictions, &c. And he had the other excuse for repose that he had done much work, as well as suffered many changes. But not so does a true man think. He will put his own comfort second, Gods service first. The picture may be a rebuke to the slothfulness of us all, &c. But it should come with a special message to men and women of comparative leisure and freedom from corroding frets and consuming toils, whose lives are only too apt to be frittered away in trifles and dissolved in languid idleness, or corrupted by self-indulgence. To such the lesson from that picture of the old soldier-king is, Brace yourselves for continuous service, &c.
Notice, too, that Davids devotedness does make a plea with God. The prayer goes upon the supposition that his toil and self-sacrifice will not, cannot, be all in vain. And the prayer is answered. God does not require perfect faithfulness in us ere He blesses us with His smile; He does not need that the temple shall be all complete ere He enters in. He receives, and pardons, and loves an imperfect faith; a wandering heart He still blesses and welcomes; stained services, in which much of the leaven of earthly motives may be fermenting, and many a taint of sloth and selfishness may be found, are not therefore rejected of Him.
And consider, too, how Gods remembrance of such preparatory work is shown. David saw no result from all his toils to build the Temple. He got together the great store, but it was reserved for another to mould it into completeness, and to see the cloud of glory fill the house. But none the less was it true that God remembered David, and accepted and crowned his work. We all receive unfinished tasks from those who go before; we all transmit unfinished tasks to them who come after. Our vocation is to advance a little the dominion of Gods truth, and to be one of the long line who pass on the torch from hand to hand. One soweth and another reapeth, &c. You may never see the issues of your toils. If you can see them, they will generally not be worth looking at. We work for eternity. We may well wait for the scaffolding to be taken away.
II. The prayer for Gods blessing on the builders work (Psa. 132:8-10). Picture to yourselves the moment. The Temple is finished, shining in its new beauty on its hill top. (See 2 Chronicles 5-7) The Psalmist asks first that God would dwell in the completed Temple, and that the symbol of His presence may now at last, after so many wanderings, rest there, &c.
May we not, from all this, draw needful lessons for ourselves? And first, as to the one great blessing which all builders for God should desire. The Temple may be finished. But something more is needed. Not till the Ark is in the Holiest of all, and the cloud of glory fills the house could they say, It is finished. The lesson is of everlasting importance. We need to guard ourselves most jealously lest we come to put the instrument in the place of the power. You may perfect your machinery, but all its nicely-fitting parts stand motionlessa dead weight; and not a spindle whirrs till the strong impulse, born of fire, rushes in. When we have done all, we have to pray, Arise, O Lord, into Thy rest, &c.
That presence will surely be given, if we desire it.
And that presence is all which we need to make ourselves strong and our work effectual.
From this fundamental petition all the other clauses of the prayer flow. I can only glance hastily at them.
There is first powerThe ark of Thy strength. They in whom God dwells will be strong. There is next righteousness, with which the Psalmist prays that the priests may be clothed. In the new Israel all the people are priests. Righteousness is to be the robe of every Christian soul. Thank God for that fine linen, clean and white, the righteousness with which Christ covers our wounded nakedness. Remember that growing purity in life and deed is the main proof that Christs righteousness is indeed ours. If we are to do Gods work in the world we must be good, true, righteous men. Further, the prayer desires that gladness from Gods presence and the possession of His righteousness may burst into the shout of praise. All true religion is joyful. Finally, the Psalmist prays that the king of Israel and his people with him may be heard and accepted when they pray. Such are his desires for his nation. What do we desire most for our brethren, and for ourselves?
III. The Divine answer, which more than fulfils the Psalmists desires (Psa. 132:11-18). Throughout these verses there is constant allusion to the preceding petitions. The shape of the response is determined by the form of the desires. (Comp. Psa. 132:2 with Psa. 132:11, and Psa. 132:5 with Psa. 132:13). Not in us, but in Him, lies the motive for His grace, and so it can never change.
Then, notice, that each single petition is enlarged in the answer to something much greater than itself. (Comp. Psa. 132:8 with Psa. 132:14-15; Psa. 132:9 with Psa. 132:16; and Psa. 132:10 with Psa. 132:17-18.) Put this in its widest form, and what does it come to but that great law of His grace by which He over-answers all our poor desires, and, giving us more than we had expected, shames us out of our distrust? And the law holds for us in all our works and in all our prayers.A. Maclaren, D.D.
ZION A TYPE OF THE CHURCH
(Psa. 132:13-16)
I. Gods delight in Zion.
1. There He dispensed His ordinances.
2. There He vouchsafed His presence.
3. There he communicated His blessings.
II. Gods promises to Zion.
1. In respect to its institutions.
2. In respect to its ministers.
3. In respect to all its worshippers.
Infer
(1.) That formalists do not really belong to the Church.
(2.) That the Church cannot be overthrown.
(3.) That Christians are bound to serve and honour God.George Brooks.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 132
DESCRIPTIVE TITLE
The Davidic Dynasty Humbled and Exalted.
ANALYSIS
Stanza, Psa. 132:1-10, Prayer by the Typical Messiah. Anti-Stanza, Psa. 132:11-18, Promise for the Antitypical Messiah.
(Lm.) Song of the Steps.
1
Remember O Jehovah unto David
all his humiliations:
2
What he sware unto Jehovah
vowed unto the Mighty One of Jacob:
3
Verily I will not enter into the tent of my house
I will not go up on the couch of my bed,
4
I will not give sleep to mine eyes
nor to mine eyelids slumber:
5
Until I find a place for Jehovah
habitations for the Mighty One of Jacob.
6
Lo! we heard of it in Ephrathah
we found it in the fields[765] of the forest:
[765] Some cod. (w. 3 ear. pr. edns.): field (sing.)Gn.
7
We would fain enter into his habitations!
we would bow down at his footstool!
8
Arise! Jehovah to thy resting-place
thou and the ark of thy strength:
9
Thy priests let them be clothed with righteousness
thy men of kindness let them ring out their joy.
10
For the sake of David thy servant
do not turn away the face of thine Anointed One.[766]
[766] Cp. Intro., Chap. III., Anointed.
11
Jehovah sware to David
in truth will he not turn back from it:
Of the fruit of thy body
will I seat on a throne for thee:
12
If thy sons keep my covenant
and my testimonies which I shall teach them
Even their sons unto futurity
shall sit on a throne for thee.
13
For Jehovah hath chosen Zion
14
This is my resting-place unto futurity
here will I dwell for I have desired it:
15
Her provision will I abundantly bless
her needy ones will I satisfy with bread;
16
Her priests also will I clothe with salvation,
and her men of kindness shall indeed ring out their joy.[767]
[767] Cp. Intro., Chap. III., Kindness.
17
There will I cause to bud a horn unto David,
I have set in order a lamp for mine Anointed One:
18
His enemies will I clothe with shame
but upon himself shall blossom his crown!
(Nm.)
PARAPHRASE
Psalms 132
Lord, do You remember that time when my[768] heart was so filled with turmoil?
[768] Literally, Davids soul.
2, 3, 4, 5 I couldnt rest, I couldnt sleep, thinking how I ought to build a permanent home for the Ark[769] of the Lord, a Temple for the mighty One of Israel. Then I vowed that I would do it; I made a solemn promise to the Lord.
[769] Implied.
6 First the Ark was in[770] Ephrathah, then in the distant countryside of Jaar.
[770] Literally, Lo, we heard of it in Ehprathah.
7 But now it will be settled in the Temple, in Gods permanent home here on earth. That is where we will go to worship Him.[771]
[771] Literally, We will go into His tabernacles; we will worship at His footstool.
8 Arise, O Lord, and enter Your Temple with the Ark, the symbol of Your power.
9 We will clothe the priests in white, the symbol of all purity. May our nation shout for joy.
*
*
*
*
*
10 Do not reject Your servant Davidthe king You chose for Your people.
11 For You promised me that my son would sit on my throne and succeed me. And surely You will never go back on a promise!
12 You also promised that if my descendants will obey the terms of Your contract with me, then the dynasty of David shall never end.
13 O Lord, You have chosen Jerusalem[772] as Your home:
[772] Literally, Zion.
14 This is My permanent home where I shall live, You said, for I have always wanted it this way.
15 I will make this city prosperous and satisfy her poor with food.
16 I will clothe her priests with salvation; her saints shall shout for joy.
17 Davids power shall grow, for I have decreed for him a mighty Son.[773]
[773] Literally, a progeny.
18 Ill clothe His enemies with shame, but He shall be a glorious King.
EXPOSITION
Again are we enabled to realise how truly and helpfully previous psalms lead us forward to what still awaits us. That little snatch of a song, in praise of humility, which we have just dismissed,how truly does it prepare us for the humiliations of David, with a reference to which this psalm opens.
But Jehovah humbles his loyal servants in order to fit them for the greater things to which they may not prematurely aspire; and if the Son of David who pens this psalm has schooled himself successfully into the spirit of the psalm we have just admired for its lessons of humility, he is thereby only the better prepared to lead us forward to the wonderful things to which this psalm conducts us.
Though he now only introduces it into his series of Step Songs, it has probably lain in his repertoire since those early days of his reign when, having cleansed the Temple, he anew dedicated it to the worship of Jehovah; installing priests and Levites in the zealous discharge of their duties, taking care suitably to clothe them with official garments, and bountifully to provide for their temporal needs. We can imagine no more congenial occasion than this, for the origin of this intensely Messianic psalm. Everything in that occasion and in this psalm favours their being thus brought together. Newly come to the throne, after some years of reproach and patient waiting, and godly self-discipline, the author cannot forget that he now stands in covenant line with his revered ancestor David, whose songs he has so often studied with delight. Having found vent for his reforming zeal by cleansing the temple and restoring its inspiring ritual, now to be renewed with accompanying songs,what more natural to a born poet and an anointed prophet-king than to compose a psalm like this: a psalm in every way worthy of such an auspicious occasion? Note, especially, in glancing through the psalm with these incidents in view, how, notwithstanding the unfeigned humility which restrains him from once formally alluding to himself or indulging in so much as a first personal pronoun, the profound consciousness of Messianic heirship is upon him. For to whom but to himself can we suppose him to refer at the close of the first stanza, when, gathering up all that has gone before, he pleads: For the sake of David thy servantdo not turn away the face of thine Anointed One. With the fitting occasion for this prayer in our minds, we instinctively supply the unspoken burden of it: Do not turn away his face, when he thus presents anew to thee thine own holy temple, cleansed, and vocal with thy praise.
By connecting this first climax, in Psa. 132:10, with the opening words of the psalm, we grasp the indisputable fact that this first stanza is a prayer: Remember . . . do not turn away. All that comes between is pleading. As much as to say: By all the devotion and enthusiasm and energetic service and consecrating forethought of my revered ancestor David, whose words and deeds I this day recall, and humbly mention as my pleading before thee,O Jehovah, do not turn away my face.
Once we grasp the firm logic of this intercession, we can easily allow for the poetic freedom with which the details are filled in. Whether we are to accept the allusion to Ephrathah as to the name of a district large enough to include Kirjathjearim where the ark was, or to understand David to refer to tidings of the whereabouts of the ark with which they were familiar in his youth in Bethlehem-ephrathah, becomes a matter of small importance. With a like sense of freedom as to details, we can, without disturbance to the general sense, understand the we of Psa. 132:6-7 as proceeding originally from David, in recognition of the people who accompanied him when he went to fetch up the ark to Jerusalem; and, then, again we can hear Davids own voice of invocation in Psa. 132:8-9 even though the terms of the invocation were taken from the story of the original journeying of the ark through the wilderness, and again employed by Solomon on an intermediate occasion. All this poetic and highly picturesque filling in of the argument drawn from David and his times by no means robs this part of the psalm of its force as a mighty plea urged by King Hezekiah.
In like manner, the general sense of promise granted in answer to prayer, becomes evident as dominating the second half of the psalm (Psa. 132:11-18), notwithstanding the sweep of its contents and the loftiness of its closing aspiration. The first half of the psalm led off with what David sware to Jehovah; the second half begins, its response, with what Jehovah sware to David. And thereinin that covenant-oath to Davidlay promises yet unexhausted and which guarantee to Hezekiah, as being in the line of the covenant, all the favour he might need for himself and for the temple he this day hallows to Jehovah.
It is worthy of note how the interests of the throne and of the temple here again intertwine. The covenant, through Nathan, points to the throne (Psa. 132:11-12); and then immediately the temple is introduced as in some way supporting the throne: For Jehovah hath chosen Zionhath desired it as a habitation for himself. Such intertwining of the two interests has characterised the Davidic Covenant from the first; for was it not just when David proposed to build a temple that Jehovah promised him an abiding throne? Possibly there is in this more than meets the eye. Be that as it may, the blending of interests goes on quite to the end of the psalm: Psa. 132:14place; Psa. 132:15place; Psa. 132:16place; Psa. 132:17throne; Psa. 132:18throne and crown! That is the climaxcrown the final word.
In these last 5 verses of 10 lines, the whole passion of the psalm is expressed; and the expression is in every way most beautiful and impressive. As to form, it is all direct divine speech: Jehovahs voice alone is heard throughout; and if the speech as a whole was never uttered before, then it may be taken as a new and complete revelation of things never before so connectedly divulged.
The original petitions of David are hereby represented as grantedreaffirmedamplified. The resting-place reappears as desired, found, perpetual. The priests and Levites are heralded by provision in abundance and satisfied needy ones. The very clothing of the priests is enhanced from righteousness to salvation. The official men of kindness, the Levites, do INDEED ring out their joy, with reduplicated emphasis. Not only is what was asked in Davids petitions now abundantly given; but more than was asked, at least so far as this psalm is concerned. For again, as already observed, the temple gives place to the throne: There (in that place) will I cause to bud a horn unto Davida living symbol of power. His enemies will I clothe with shame, but upon himself shall blossom his crowna living symbol of royalty. Bold metaphors truly; but for that very reason fitting the ultimate climax of the psalm and causing us to feel instinctively that a greater than Hezekiah is here. They are, indeed, things too wonderful for him; and, therefore, here he leaves them unexplained. The THRONE in its PLACE, and the final HEIR on the throne, would all in due time be revealed.
QUESTIONS FOR DISCUSSION
1.
How does Psalms 131 prepare us for Psalms 132?
2.
When was the psalm written? When was it used?
3.
How is the term Ephrathah used in Psa. 132:6?
4.
What is the gist or theme of the prayer in verse one through ten?
5.
What is the response or answer to the prayer as in verse eleven through eighteen?
6.
In what sense or meaning is this psalm Messianic?
Fuente: College Press Bible Study Textbook Series
(1) Afflictions.The word so rendered is the infinitive plural of a verb, which in its first sense means to declare or tell. It is better to keep this meaning here, Lord, remember David and all his declarations.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. Afflictions The word denotes any trouble, toil, or suffering, mental or physical, from whatever cause. It may here have a reference to David’s long persecutions by Saul, and trials during the seven years’ civil war with Ishbosheth, or to his special anxieties, perplexities, and care for the removal of the ark to Zion, and the resuscitation of the order of national worship. They were evidently “afflictions” or harassing cares, undertaken and endured for the Lord’s sake. Literally, Psa 132:1-2, read: Remember, O Jehovah, to David all his trouble, who swore to Jehovah; vowed to the mighty one of Jacob.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psalms 132
Psa 132:1 (A Song of degrees.) LORD, remember David, and all his afflictions:
Psa 132:1
Psa 132:2 How he sware unto the LORD, and vowed unto the mighty God of Jacob;
Psa 132:3 Psa 132:4 Psa 132:5 Psa 132:6 Psa 132:6
1Sa 17:12, “Now David was the son of that Ephrathite of Bethlehemjudah , whose name was Jesse; and he had eight sons: and the man went among men for an old man in the days of Saul.”
Another name for Bethlehem was Ephrath (Gen 35:19).
Gen 35:19, “And Rachel died, and was buried in the way to Ephrath, which is Bethlehem .”
Therefore, those from Bethlehem were called Ephrathites (1Sa 1:1, 1Ki 11:26).
1Sa 1:1, “Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite :”
1Ki 11:26, “And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even he lifted up his hand against the king.”
Psa 132:6 “we found it in the fields of the wood” – Comments – The Hebrew word translated “the wood” in Psa 132:6 is “Jear” ( ) (H3293). It is short for Kiriathiearmin (H7157), which Strong says means “city of forests, city of towns.” Kirjathjearim is the city that kept the Ark of the Covenant for twenty years until David moved the ark to Jerusalem (1Sa 7:1-2).
1Sa 7:1-2, “And the men of Kirjathjearim came, and fetched up the ark of the LORD, and brought it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the ark of the LORD. And it came to pass, while the ark abode in Kirjathjearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD.”
Psa 132:7 We will go into his tabernacles: we will worship at his footstool.
Psa 132:8 Psa 132:8
Num 10:35-36, “And it came to pass, when the ark set forward, that Moses said, Rise up, LORD , and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O LORD, unto the many thousands of Israel.”
Psa 132:8 “into thy rest” – Comments – Jerusalem was the final place of rest for the Ark of the Covenant.
Psa 132:11 The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.
Psa 132:11
Act 2:30, “Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;”
Peter says in Act 2:31 that this verse is a prophecy of the resurrection of Christ from the dead.
Act 2:31, “He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Prayer for the House of God and the House of David.
v. 1. Lord, remember David and all his afflictions, v. 2. how he sware unto the Lord and vowed unto the mighty God of Jacob, v. 3. Surely I will not come into the tabernacle of my house nor go up into my bed, v. 4. I will not give sleep to mine eyes or slumber to mine eyelids, v. 5. until I find out a place for the Lord, v. 6. Lo, we heard of it at Ephratah, v. 7. We will go into His tabernacles, v. 8. Arise, O Lord. into Thy rest, v. 9. Let Thy priests, v. 10. For Thy servant David’s sake, v. 11. The Lord hath sworn in truth unto David, v. 12. If thy children will keep My covenant and My testimony that I shall teach them, their children shall also sit upon thy throne forevermore, v. 13. For the Lord hath chosen Zion; He hath desired it for His habitation, v. 14. This is My rest forever, v. 15. I will abundantly bless her provision, v. 16. I will also clothe her priests with salvation, v. 17. There will I make the horn of David, v. 18. His enemies will I clothe with shame,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
This present “Song of Ascents” is well suited to be a “pilgrim-song”sung by those who went up to Jerusalem to visit the temple, and revivify their faith in the God who had chosen Zion for his dwelling-place. It is concerned almost entirely with the temple, which it sets before the faithful from the first conception of it in the mind of David to its final glory when visited by the Redeemer. Psa 132:1-5 are concerned with the birth of the idea in David’s mind; Psa 132:6-10, with its realization under Solomon; while Psa 132:11-18 point to the time when David’s true Son would be set upon David’s throne, and the Lord himself would suddenly come to his temple, and make the glory of the second house greater than that of the first had ever been.
Metrically, the psalm consists of four stanzas, each of ten lines: Psa 132:1-5; 6-10; 11-13; and 14-18.
Psa 132:1-5
David’s abasement and vow to God. The historical books give no account of this vow, which, however, may have been recorded in one or other of the lost compositions spoken of so frequently in Chronicles (1Ch 29:29; 2Ch 9:29; 2Ch 16:11, etc.).
Psa 132:1
Lord, remember David, and all his afflictions; rather, remember to David all his affliction; i.e. reckon it to him, and reward him for it. The “affliction” intended is the distress that David felt at the thought that, while he dwelt in a house of cedar, the ark of God was only lodged within curtains (2Sa 7:2).
Psa 132:2
How he sware unto the Lord (see the comment on Psa 132:1-5). And vowed unto the mighty God of Jacob; rather, the Mighty One of Jacob (see Gen 49:24; Isa 60:16).
Psa 132:3
Surely I will not come into the tabernacle of my house. I will not take up my abode quietly and comfortably in my own solid and substantial house (see 2Sa 5:11). Nor go up into my bed. Indulge, i.e; in luxurious repose. (Fur a contrary feeling on the part of some Israelites, see Hag 1:4.)
Psa 132:4
I will not give sleep to mine eyes, or slumber to my eyelids. Exegetical of the last clause of Psa 132:3.
Psa 132:5
Until I find out a place for the Lord. The “place” which David desired to “find” was a permanent resting-place for the ark of God, which he had already “brought up from the house of Obed-Edom into the city of David with gladness” (2Sa 6:12), but which he had only established in a temporary abode of the nature of a tent, or tabernacle (2Sa 6:17). God approved David’s zeal, but did not allow him to accomplish his design (2Sa 7:5-16). An habitation for the mighty God of Jacob; rather, the Mighty One of Jacob (comp. Psa 132:2 and the comment ad loc.).
Psa 132:6-10
The realization of David’s design. The resting-place is, after a time, discovered and prepared. The ark is brought up and placed in it (1Ki 8:1-11). The “priests” are” clothed with righteousness,” and the “saints shout for joy.” God “turns not away the face of his anointed,” but accepts the costly offering. God himself “arises into his rest,” and makes his presence visible from the mercy-seat (1Ki 8:10, 1Ki 8:11; 2Ch 5:13, 2Ch 5:14).
Psa 132:6
Lo, we heard of it at Ephratah. “It” is probably “the ark”not yet mentioned, but a main object of the writer’s thoughts; and “Ephratah” is the district south and west of Jerusalem, in which both Bethlehem and Kirjath-jearim were situated. And found it in the fields of the wood; rather, in the fields of Jaar. “Jaar” is a contracted and poetic name for Kirjath-jearim, where the ark remained from its return out of the country of the Philistines till David transferred it to Jerusalem (1Ch 13:5-13).
Psa 132:7
We will go into his tabernacles: we will worship at his footstool. The transfer is regarded as accomplished, and the worship as re-established, which had been intermitted while the ark was at Kirjath-jearim.
Psa 132:8
Arise, O Lord, into thy rest. Another transfer, but into the place of final “rest.” The words are a quotation from 2Ch 8:1-18 :41, and were uttered originally by Solomon at the close of his long dedication prayer. Thou, and the ark of thy strength. The quotation continues. God is regarded as entering the temple, and taking possession of it, in and with the ark.
Psa 132:9
Let thy priests be clothed with righteousness. In 2 Chronicles the expression used is “with salvation”salvation being the effect, whereof “righteousness” is the cause. And let thy saints shout for joy. 2 Chronicles has, “rejoice in goodness,” i.e. rejoice in God’s goodness to them. There is no other sufficient reason for great joy.
Psa 132:10
For thy servant David’s sake turn not away the face of thine anointed. Here the text diverges still more from that of Chronicles, which runs thus: “O Lord God, turn not away the face of thine anointed: remember the mercies of David thy servant” The meaning, however, is much the same in both passages: “For David’s sake, to whom thou hast shown so many mercies, turn not away the facei.e. reject not the petition, or the offeringof his representative.”
Psa 132:11-18
God’s oath of promise to David. This passage is based mainly on 2Sa 7:11-16, but contains likewise expressions which seem taken from other psalms, as Psa 48:1, Psa 48:2; Psa 68:16; Psa 89:3, Psa 89:4; Psa 147:14. The chief promise is that of a special “fruit of his body” to be “set upon his throne” (Psa 147:11) and to reign in Zion forever (Psa 147:13, Psa 147:14).
Psa 132:11
The Lord hath sworn in truth unto David (comp. Psa 89:3, Psa 89:35). He will not turn from it. So it is said of another Divine oath, “The Lord sware, and will not repent“ (Psa 110:4). Of the fruit of thy body will I set upon thy throne (see 2Sa 7:12; Act 2:30).
Psa 132:12
If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne forevermore.
Psa 132:13
For the Lord hath chosen Zion; he hath desired it for his habitation. Here we are brought back again to the temple. Zion, the city of David, was also “the city of the great King” (Psa 48:2)the place where he had “set his Name”which he was bound to protect and cherish. “As truly as God had chosen Zion, and made his habitation there, so certainly must he also raise up for David a branch, through which to his people concentrated there he will impart salvation” (Hengstenberg).
Psa 132:14
This is my rest forever: here will I dwell; for I have desired it (comp. Psa 68:16).
Psa 132:15
I will abundantly bless her provision: I will satisfy her poor with bread. Literally, this seems to point to the blessing of abundance of food. Spiritually, it may be a promise of ample spiritual sustenance.
Psa 132:16
I will also clothe her priests with salvation (comp. Psa 132:9). More is pro-raised than was asked for. And her saints shall shout aloud for joy. Here, too, the promise goes beyond the request in Psa 132:9.
Psa 132:17
There will I make the horn of David to bud. The “horn of David” budded most gloriously when “a rod came forth out of the stem of Jesse, and a branch grew out of his roots, and the Spirit of the Lord rested upon him” (Isa 11:1, Isa 11:2)in other words, when Messiah appeared, and re-established the Davidian kingdom, which thenceforth has endured, and will endure for ever. I have ordained a lamp for mine anointed. The metaphor is changed; but the idea is the same. Christ’s coming shed a glory on David’s house, and on the temple, and on David himself, such as had never previously illumined them. David is often promised “a lamp” (1Ki 11:36; 1Ki 15:4; 2Ki 8:19; 2Ch 21:7). In Christ the lamp was given.
Psa 132:18
His enemies will I clothe with shame. David’s “enemies” are those who oppress his “Seed,” and will not have him to reign over them. All such will be “confounded and put to shame” (Psa 35:4), “clothed with shame and dishonor” (Psa 35:26). But upon himself shall his crown flourish. The true and the final Davidic representative is Christ, who “remaineth a King forever” (Psa 29:10). On him his crown will ever flourish.
HOMILETICS
Psa 132:1-18
The service of the sanctuary.
We are accustomed to think of devotion in connection with the house of the Lord. The two things are clearly, though not inseparably, associated with one another. There may be piety where there is no sanctuary; there may be a sanctuary where there is no piety. Practically, however, we find the two in very close alliance. We have in this psalm
I. THE GOOD MAN‘S ANXIETY. (Psa 132:1-5.) David is represented as very seriously concerned about the sanctuary of God. It is a mark of devotion when we are more willing to spend our time and our money on God’s house than on our own; when we would rather have our own dwelling out of repair than let his house be neglected.
II. GOD‘S FAVORING PRESENCE. (Psa 132:7, Psa 132:8, Psa 132:13,Psa 132:14.) God chose Zion as the place of his manifested presence. There he could be worshipped (by sacrifice) as nowhere else. Though not actually more present in the sanctuary than elsewhere, he is so to our thought and feeling; and there, if we gather in the spirit of devotion and reverent inquiry (Psa 27:1-14.), we may confidently expect that God will manifest his power in the enlightening and renewing influences of his Spirit.
III. MINISTERIAL EQUIPMENT AND REWARD. (Psa 132:9, Psa 132:16.) The ministers of God:
1. Are to be clothed with righteousness. They must be men in whom is the Spirit, and in whose lives are found the principles of Jesus Christ. It is vain to commend him with the lip when the life bears no confirming witness; but when lip and life speak the same truth, there is power and fruitage.
2. They will then be clothed with salvation. They will be men whose word will be of Divine redemption, whose work will be the healing, the strengthening, and the saving of the souls of men; and this plenitude of salvation will overflow to the life of those they serve. There is-
IV. A CONSEQUENT BLESSING TO THE PEOPLE. “They shout for joy” (Psa 132:9-16).
1. Where worship is rightly rendered, where the praises of a gracious God are sung with grateful hearts as well as tuneful tongues, where the glories and the graces of God in Christ Jesus are unfolded as they should be, and as they will be by ministers who understand and magnify their mission, there will be pure and deep joy in the act of Divine service. This is the true, the Christian note to strike; not that of spiritual depression, but that of sacred joy; for are we not children and heirs of God? are we .? not kings and priests unto God do we not “sit in heavenly places in Christ Jesus”?
2. When ministerial work has been faithfully discharged, it has led souls into the kingdom of God, which is “righteousness, peace, and joy in the Holy Ghost.” The psalm brings out, what we must never lose sight of-
V. THE CONDITIONAL CHARACTER OF ALL DIVINE PROMISES. (Psa 132:11, Psa 132:12.) The promises of God usually, as here, have a condition attached to them; but where it is not expressed it is understood. The wise and holy Father could not promise anything absolutely to his children; that would be unworthy of his wisdom, and injurious to our true interests. Forgiveness is promised to repentance and faith; the indwelling Spirit to purity of heart; peace of mind to believing prayer; the crown of life to faithfulness unto death, etc.
VI. THE GREAT FULFILMENT. The psalm is Messianic (see Luk 1:69).
1. An availing plea. If for David’s sake God is asked not to send the suppliant away unblessed, how much more confidently may we plead the Name of the Son of David, and ask that for Christ’s sake he would not send us away without forgiveness and spiritual refreshment!
2. The hope of truth and victory. Christ, the Light of the world, the victorious Prince and Savior, was ordained, and in due time he came (Psa 132:17, Psa 132:18).
HOMILIES BY S. CONWAY
Psa 132:1-5
The power of a holy soul.
I. THAT DAWN WAS SUCH WE ARE BOUND TO BELIEVE, notwithstanding the flagrant and most grievous sins which are recorded against him. They stagger us when we read of them, and we wonder how such a man could ever have been called “the man after God’s own heart.” But in this psalm, as so constantly throughout the Holy Scriptures, we come across statements which prove that, in the estimation of the people of his day, and of those who knew him best, he was held most dear. A passionate enthusiasm of honor and affection gathered round his name and memory, the evidence of which is met with simply everywhere. How could this have been if he were only what many in our day say he was, and who hold him up, not for warm approbation, but for severe reprobation? We are bound to judge of a man, not according to the standards of our own age, but of his, and to accept their testimony and not our inferences from statements which it is impossible for us in this age fully to understand. His own people loved and honored him, and that is enough.
II. AS SUCH HE WAS DEAR TO THE HEART OF GOD. For his descendants felt that they might plead his name as an argument in their prayers. They believed that they might call upon God to “remember David.” There is no hint here or anywhere that they were wrong in this. Doubtless they were right. There is no saint-worship in this, and no seeking David’s intercession with God; but there is the valid plea that God would remember the prayers and sorrows of his faithful servantsorrows which came to him in consequence of his love and zeal for God. The people of God knew how God had remembered Noah, and saved him and his from the Flood; how he had remembered Abraham, and for his sake had saved Lot out of Sodom; and now they believed he would remember David, and would bless them as David had prayed. Such is the power of a holy soul to bring down blessing upon his children and upon his people.
III. WHAT MADE HIM THUS DEAR TO THE HEART OF GOD?
1. Because dishonor to God was distress to him. It was a grief of mind that the ark and service of God should be so ill cared for (cf. 2Sa 7:2). It was to him a public dishonor done to God to allow such a thing to continue. How few there are who feel like this! All people seek their own, not those things that are God’s. It was an affliction to David that God was not honored. Oh that it may be so to us!
2. Because he not only grieved for the dishonor, but earnestly sought to remove it. See how intense was his desire that God should have a fit habitation (Psa 132:5). He would not rest in his house, nor lie down, etc. (Psa 132:3, Psa 132:4), until, etc. (Psa 132:5). Oh for zeal like this! What a witness for God it would be! And how solemnly he bound himself over to this work (Psa 132:4)! And it was ever his anxious concern; this the meaning of “his affliction” in Psa 132:1. Now, because of this, though he was a man of so many faults, and though he never did build the Lord’s temple, yet was he beloved of the Lord.
IV. THE RESULT THAT FOLLOWED, AND STILL FOLLOWS, FROM WHAT DAVID WAS.
1. His name became a valid plea with God.
2. An inspiring memory for all time, and especially to those who succeeded him.
3. A perpetual encouragement to all who work and suffer for God.
4. A call to us to cherish holy zeal for the honor of God.S.C.
Psa 132:5
A place for the Lord.
I. TO SECURE THIS SHOULD BE THE OBJECT OF OUR INTENSE DESIRE AND ENDEAVOR.
1. Because the Lord so desires it. See his name here, “the mighty God of Jacob.” What a poor mean wretch Jacob too often was! And yet how God compassionated, pitied, uplifted, and saved him! What does not such a redeeming God deserve and demand!
2. For the sake of our fellow-men. It is the world’s great and crying needthat the Lord God should dwell among them. It is heaven where “the tabernacle of the Lord is with men.”
3. For our own sake. For God’s “loving-kindness is better than life.” God is the soul’s exceeding Joy.
II. WHERE WE SHOULD MAKE THIS ENDEAVOR.
1. In our own heart. Until he have a place, a habitation, there, it is no good our trying to find him a place elsewhere.
2. In our homes. Let our own family be the scene of our first aggressive work.
3. In the branch of the Church to which we belong. The Church should be God’s rest forever; he would have it so (Psa 132:13). But it too often is not. And until the Church is right, the world will remain wrong. To have a better world we must have a better Church.
4. In our own neighborhood. All who dwell around ought to be the better for our dwelling in their midst. “Let your light so shine,” etc.
5. Throughout the world. The missionary cause should be dear to our heart.
III. HOW WE SHOULD GO TO WORK.
1. By personal self-surrender to Christ. This stands at the threshold of all our work. Nothing can be done till this is done.
2. By believing prayer, importunate and persevering, and by holy example and faithful testimony.
3. By consecration of our substance to this work.
4. By continual self-denial.
5. By perpetual trust in Christ.
6. By firm, holy, and abiding resolve. (Psa 132:2-4.)S.C.
Psa 132:6, Psa 132:7
Led of the Lord.
We do not know for certain what “it,” in Psa 132:6, means. Probably the ark of the covenant”the ark of thy strength” (Psa 132:8). Nor do we know exactly where Ephratah was, and “the fields of the wood” (see Exposition for a possible interpretation). But we may suffer the expressions used in these verses to suggest to us the progress of the soul led by the Lord in the ways of life. We only take “it” as telling of the grace of God, the Word of life. And concerning this we may note
I. THAT GOD PREPARES THE HEART THAT IS TO RECEIVE HIS GRACE. See how it was with David, how his soul was stirred in connection with the object he had in view. And so God ever deals with men. By one means and another he gets them ready for what he is going to give them.
II. THEN HIS GRACE IS HEARD OF. The Ephratah stage is reached. When the soul has been got ready, the seed is sown, the Word is heard, and it has fallen into good ground.
III. THEN IT IS SOUGHT AFTER AND FOUND. The search may be a long one, and the discovery made at last in some seemingly very unlikely placesome fields of the wood, as it were, where no one would have thought of going to look for it. In what unthought-of places and ways God is found!
IV. THEN COME THE OPEN CONFESSION OF IT, AND FELLOWSHIP WITH THEM WHO ARE LIKE–MINDED AND HAVE ALSO FOUND GOD. “We will go into his tabernacles.” They have found what their soul desired, and they will proclaim it before all by going to the house of God with the people of God.
V. THIS FOLLOWED BY THE LIFE OF WAITING UPON GOD. “We will worship at his footstool.” So the Divine life in us is matured and sustained. At what stage in this progress are we?S.C.
Psa 132:8, Psa 132:9
The Church the rest of the Lord.
This is the only place in the Psalms where the ark is mentioned. And it is only described as here in 2Ch 6:41.
I. THE CHURCH THE LORD‘S RESTING–PLACE. (See Num 10:33-36.) When the ark set forward, it was “to search out a resting-place for them.” And where they were, God would be (2Ch 6:13). It is not the magnificence of the shrine, the numbers or the rank or wealth of the attendants, but it is the spiritual character of the people, that God looks at. His Church consists of those who believe, love, and obey him. They are the objects of his love and care and choice. They shall have his presence, and his delight shall be with them.
II. THE CHURCH CANNOT PROSPER WITHOUT THE PRESENCE OF GOD IN CHRIST. This is the meaning of the words, “Thou and the ark of thy strength.” For though we had the presence of God, we could not know it apart from Christ. “No man cometh unto the Father but by me;” “This is life eternal, to know thee, and Jesus Christ whom thou hast sent.” Our knowledge of God is dependent on our knowledge of Christ. The ark was the ark of God’s strength. Before it the waters of Jordan parted asunder; the walls of Jericho fell down; the idol-god of the Philistines, Dagon, was shattered. It was the symbol and pledge of strength from God for all Israel’s need. Hence the consternation of Eli when he heard that the ark of God was taken. But so is our Lord Jesus Christ the strength of God. For through him God wins us, keeps us, inspires us, strengthens us. God can do anything with us and through us when Christ is our Life. Revealed to our hearts in Christ, we are utterly his.
III. THE CHURCH IS BLESSED INDEED WHEN THIS PRAYER IS ANSWERED.
1. Her priests are clothed with righteousnessendued with the spirit of holiness. The being clothed tells of manifested character, the habit and garment of the soul. And what a joy and a power to the Church is a holy ministry! Nothing can compare with it, nothing can compensate for its absence.
2. Her saints are filled with joy. Gladness and sanctity go together, as they ever should. Let us ever pray, “Endue thy ministers with righteousness, and make thy chosen people joyful.”
IV. THE CHURCH, WOULD SHE BE THUS BLESSED, MUST SEEK FOR THE BLESSING IN PRAYER. “Arise, O Lord,” etc. Then the Lord will dwell in her; she will be his rest (2Ch 6:14-18).S.C.
Psa 132:13-15
Zion of the Lord beloved.
I. SHE IS THE OBJECT OF THE LORD‘S CHOICE.
1. We cannot get rid of the truth of God‘s election. Many would like to do so. It calls up in their minds thoughts of a very painful kind. It clouds for them and to them the face of God.
2. But we see it everywhere. Are not we ourselves a chosen people? With whom hath God dealt, in the way of privilege, as with us?
3. And we act upon the principle ourselves. If we want some work to be done, we elect the best instruments we can find for it. We do not send just anybody, but we choose whom we shall send.
4. And this fact shows us how to regard the doctrine of election. The election is to service for the sake of others, not to their exclusion, as is so commonly thought; for their good, and not for their ill. Thus God chose Abraham and Israel, that his “way may be known upon earth, and his,” etc. (Psa 67:1-7.). Not that others may be left out of the Divine blessing, but brought into it. If we are rendering no service to our brethren, then we are not of God’s elect, for all his elect serve.
II. SHE IS HIS REST AND DESIRED HABITATION FOREVER.
1. Allusion is, no doubt, made to the ark of the covenant. Its shiftings and migrations had been many ere it was finally fixed at Jerusalem. It went from Shiloh to Bethel (Jdg 20:27); then to Mizpeh (Jdg 21:5); then, for twenty years, it was at Kirjath-jearim, in “the fields of the wood;” then, for three months, in the house of Obed-Edom; and finally at Zion, where the psalmist thought it would rest for evermore.
2. But what was not strictly true of the ark and Zion is true of God and his Church. He ever dwells there; for his people have been chosen in Christ from the foundation of the world. He has already done so much for them, both in providence and in grace. Amongst ourselves nothing so hinds us over to render further help as help we have already given. And certainly it is so with God. He begins his good work, and therefore he goes on (Php 1:6). Then, God has promised to be ever with his people (see Joh 14:16-23; Eph 2:21, Eph 2:22). Amid his people only is he honored, loved, and obeyed; other men grieve, dishonor, and despise him and his Law; but his people count him their “exceeding Joy.” And then he is beginning already to reap his blessed harvest in them. Our Lord himself was the Sower who went “forth weeping, bearing,” etc. (Psa 126:6); and already he is beginning to “come again with rejoicing,” etc. For amid his people he finds even here and nowhow much more by-and-by!sympathy, love, holiness, devotion, those things in which he delights because they are of and like himself.
3. And what is true of the Church at large is true of the individual soul. Are we, then, members of God’s Zion, enrolled in the fellowship of his Church?
III. THE PROVISION SHALL BE ABUNDANTLY BLESSED. Her praises, her prayers, her instructions, her ministers, her sacraments, her assemblies,these are her provisions; and God shall, does, abundantly bless them to the securing of those happy results for which they were designed.
IV. THE POOR SHALL BE SATISFIED WITH BREAD. In his Church the poor are the rich, and the rich the poor. For the poor are those who know it and long for the Bread of life, and so get it and are rich. But the rich desire not, and so have not and are poor. And Zion’s poor shall be satisfied. Oh to be of these poor!S.C.
Psa 132:18
The shame of Christ’s enemies and the glory of his crown.
That part of the Old Testament history to which this psalm refers is in all probability the dedication of the temple which Solomon had built. Part of it forms the conclusion of the prayer which Solomon offered on that occasion (cf. Psa 132:8-10 and 2Ch 6:41, 2Ch 6:42). And the whole of it is appropriate to that event. Its first portion expresses the earnest anxiety of God’s people for his presence amongst them, and the second recounts those facts and promises on which their faith that God would come amongst them rested. David had been full of concern about the building of the house of the Lord. It was a real distress to him until he had found a place, etc. (Psa 132:5). And all his conduct had been in keeping with this holy desire. Now, this the psalmist prays the Lord to remember. And what an example such holy anxiety is to us all when we are seeking the presence of the Lord in our midst! Such holy longing after himself God will never disappoint. The latter part of the psalm proves this, and our text is the closing promise of a series, all of which assure the people of God that Christ shall live and reign and triumph in their midst. So, then, let us consider
I. THE SHAME OF CHRIST‘S ENEMIES.
1. It is strange that he should have any enemies, so good and gracious as he was.
2. But some of these enemies do not think themselves to be such. Those that are openly and flagrantly against Christ all can recognize; but there are a number of others who, though not with Christ, would protest against being regarded as his enemies. But such protest will not avail. To be not with Christ is to be against himhis enemy.
3. And for his enemies there awaits open shame. They shall be clothed with it.
(1) There will be the shame of defeat. They cannot, shall not, have their way. The Church they would despoil the Lord will keep.
(2) And of contempt. For think what it is they oppose; not some tyrannous oppression, but a just, holy, and most beneficent rule. And how inexcusable such opposition, for God’s Word was all against them, and the testimony of the best and wisest of men, and conscience, when suffered to speak, condemned them! but, nevertheless, they persisted in their sin and folly. What but the shame of contempt can come to them? What else should come?
(3) And of the profound moral condemnation of all the good. For these opponents of Christ have violated all their better nature, have incurred the guilt of deep ingratitude, and have wrought widespread evil; they have dragged down with them many precious souls, and they have done foul dishonor to God. May he keep us from all such shame!
II. THE GLORIES OF THE SAVIOR‘S CROWN. “Upon himself,” etc. None of us are capable of adequately speaking of these glories, but we are able to see some of the sources whence these glories spring. As:
1. From the nature of Christ‘s rule. It is supreme, universal, eternal, attained at vast cost and in infinite wisdom, righteousness, and love.
2. From the universal and glad response which it shall receive. “His saints shall shout aloud for joy.” His rule is their delight.
3. From the results of his rule. See the numbers of his subjects, their happy condition, their spotless purity. These are some of the results of our Savior’s rule.
CONCLUSION. In which shall you and I sharein these glories, or in the shame with which his enemies shall be clothed? One or the other it must be. Before God let us settle this question.S.C.
HOMILIES BY R. TUCK
Psa 132:1
Anxious purpose delayed may prove afflictive.
“Remember for David [i.e. so as to fulfill the promise made to him] all his trouble” (see 2Sa 6:8-15; 1Ch 22:1-19.). This psalm may belong to the period of Solomon, but it is better to read it in the light of the memories and feelings and hopes of the restored exiles. It is a plea for the fulfillment of the promises made to David in the experiences of the restored nation; and it is a poetical way of saying that the anxieties of the exiles for the honor of Jehovah and Jehovah’s worship were only fitly represented by the anxiety of David in the olden time. The key-note of the psalm is given in the first sentence, “Lord, remember David.” “Fulfill in us thy promises to him; for we are like-minded towards thee and thy service.” The point immediately before us is, that affliction is a comprehensive term, and may include providential hindrances. It should be borne in mind that, as David purposed to build a temple for God, and could not accomplish his purpose, so the restored exiles purposed to rebuild the temple, and could not accomplish their purpose because of the opposition of the Samaritans. The psalm represents the fretting of the pious part of the nation at this enforced delay.
I. DIVINE HINDRANCES, CAUSING DELAY, MAY BE NECESSARY. It is true that God deals with the individual, and has personal interest in each individual; but he is the Father of a family, and must keep supremely in view the interest of the whole. The wish of one is always considered, but delay may be necessary in order to get things worked round so that the wish may be met without injury to others. Man’s purposes are formed without full knowledge, so they often must be qualified.
II. DIVINE HINDRANCES, CAUSING DELAY, MAY BE AFFLICTIVE. That depends greatly on the disposition of those who form the purposes. A king, like David, who was constantly getting his own way, would find it especially hard to be hindered. The exiles, who were full of enthusiasm for God’s house, must have found it very hard to have their work arrested. All the harder because their purpose was such a manifestly good one. It may be urged that no severer strain ever comes into a good man’s life than enforced delay in accomplishing his pious purposes. In agony a man may say, “God will not let me do the good I would.”
III. DIVINE HINDRANCES, CAUSING DELAY, MAY BE EDUCATIVE. They may educate humility, by convincing us that we are not absolutely necessary; and submission, by compelling our wills to wait on God’s will; and hope, by assuring us that God being in the delay will surely be in the issue to which it leads.R.T.
Psa 132:2
The Mighty One of Jacob.
Every man hasshould havehis own apprehension of God, and name for him. (For this name, see Gen 49:24.) It does not appear that Jacob called him “The Mighty One.” This is the name which those find for Jacob’s God who can read aright the story of God’s dealings with the great patriarch. But it is more than probable that there is poetical allusion to the revelation that was made to Jacob at the Jabbok. The nameless one who wrestled with him prevailed to leave on him the permanent mark of his power. So he may properly be figured as the “Mighty One.” This name for God is also found in Isa 1:24; Isa 19:1-25 :26; Isa 60:16.
I. A MAN MUST USE THE NAMES THERE ARE FOR GOD UNTIL HE CAN MAKE ONE FOR HIMSELF. Mothers give the first conceptions of God, and teach the first name for him. As the boy unfolds into the man, he will have changing, enlarging, ideas of God, and want other names for him. Israel fixed a variety of names in association with particular incidents. The earlier names chiefly embody the idea of power. Presently they enlarge to express character. But only refined minds need names that express personal relations. It may be well to illustrate what a variety of names there are in the Old Testament for God, and further, to show what differences of conception are embodied in the names for God in different nations and religions. Teut, Allah, Theos, Deus, Buch, As, Istu, Rain, Magatal, Pussa, Goezur, Yannar, etc. It may he that a man can never really get to fill the Divine name Father with its proper meaning until he realizes his own paternity; but this is getting a name out of an experience.
II. A MAN MAY GET HIS OWN NAME FOR GOD OUT OF HIS EXPERIENCES OF LIFE. And a man does not really know God, or come into right personal relations with him, until he gets his own name by which to call him. It may, of course, be an old and familiar name; but the man must make it his own. The experiences of life may bring to a man a great awe of the Divine majesty; or a tear of the Divine power; or a wondering over the Divine mystery; or a tenderness on account of the graciousness of Divine dealing. In each case we want a name; and we put our own special meaning into the name for God that we use. It means more to us than it does to any one else. And when once we have fixed our own name for God, it becomes a sort of test by which we appraise and understand all God’s further dealings with us.R.T.
Psa 132:5
Housing God’s symbols.
The fitting old place was a temple; the fitting place now is a heart. The old economy was an elaborate picture-teaching of spiritual truths and relations. It is urged that, as man is a composite being, and can never transcend his bodily conditions, his religion must always be as composite as himself. it must have its visible symbols, and they must have their fitting earthly, material, surroundings. On the other hand, it is urged, as by the Hindus, that precisely what man has to do, precisely what has to be the issue of life, is full deliverance from the sensible and material, from all reliance on form, symbol, sacrament, or other outward help; and absolute absorption in, and satisfaction with, spiritual and eternal realities. To many this must seem a dream; and it may confidently be affirmed that the majority of men will never transcend their dependence on material symbols. Religion for humanity will always have its shrines, its sacraments, and its services. And if this be so, then adequate and efficient material helps will be sought by all devout souls. And this is illustrated in David’s anxiety.
I. THE PITTING PLACE FOR DIVINE SYMBOLS. David had to deal with a sacred ark, which was the symbol of Jehovah’s presence as the supreme King of the nation. Clearly what was befitting to the King was a dwelling-place. But David had restored that ark to a nation that had at last gained settled permanency. The sense of security led to the idea of building a palace for David. How natural that David should thing of building a palace for his supreme and sovereign Lord! A movable tent was no longer in harmony with the national life. The houses built for God, the churches and chapels of today, ought to represent that sense of God and of God’s presence which they have for whom they are built. If the house holds the symbols which God gives, it is the symbol of God which man creates. It represents his thought of God.
II. THE FITTING PLACE FOR THE REALITY REPRESENTED BY SYMBOLS. For symbols are never realities, and never must be thought of as such, or treated as such. They are only symbols. The Divine presence is a spiritual reality. And that must have its shrine. That shrine is a human heart. “To that man will I look, and with him will I dwell, who is humble and contrite in heart.” The heart-temple must be worthy of its real presence.R.T.
Psa 132:6
The history of the ark epitomizing the history of the nation.
If Ephratah is to be treated as the ancient name of Bethlehem, we must not understand this verse to affirm that the ark was ever there; but, putting himself back into the olden days, the poet represents David as having heard about the ark when he was living at Bethlehem. But it is more simple to take Ephratah as a general term for the district in which the ark was found. Historical or geographical precision is not necessary, in a poem or a psalm. It should also be noticed that this psalm is arranged in answering sentences for chanting. In saying that the ark was the symbol of the Divine presence, we are hardly precise enough. The Divine presence was a wondrous light that shone above the cover of the ark, and between the guarding cherubim. The ark itself represented the nation of Israel, and in it the tables of the covenant were put, as in the heart of the nation God’s laws were settled. God’s symbolic light resting on the representative ark signified God’s acceptance of, and favor toward, the nation. So the history of the ark becomes the suggestion of the history of the nation. This may be illustrated in four stages.
I. THE ARK REPRESENTING THE NATION‘S TRAINING–TIME. It was for a time in the making, according to Divine instructions, and during the wilderness-period, a ritual and religious associations were growing up around it. It is not always clearly seen that the religious system was being developed, as well as a national and governmental system, during the years of the desert-wanderings; and the system grew round the ark.
II. THE ARK REPRESENTING THE NATION‘S SELF–WILLED TIME. Every nation, during its formation, has a self-willed time, such as is represented by the period of the Judges; and the fate of the ark during that period singularly answers to the up-and-down experience of the people. We have the ark dishonored; used for wrong purposes; lost; preserved by God; and partially restored. And these are evident suggestions of the national life of the period.
III. THE ARK REPRESENTING THE NATION‘S PROSPEROUS TIME. Under David it was brought to represent the nation before God, and the light shone again on its cover, signifying full-restored relations. And under Solomon the ark and the glory gained permanent location, signifying the nations’ religiously founded prosperity.
IV. THE ARK REPRESENTING THE NATION‘S DECAYING TIME. It ceased to represent the whole nationten tribes neglected it. Then it became ill used, and at last it was carried away and lost, as the nation was ill used by encroaching Baalism, and carried away by Babylonian force.R.T.
Psa 132:7
God’s footstool.
“Worship at his footstool.” By the “footstool“ is meant the cover of the ark, on which the Shechinah-light was regarded as resting. Round the top of the ark ran a crown or wreath of pure gold, and upon it was the mercy-seat, of the same dimensions as the ark, made, not of wood overlaid with gold, but entirely of pure gold. At either end of the mercy-seat rose two golden cherubim, with outspread wings, and faces turned towards each other, and eyes bent downwards, as though the Shechinah-glory were too dazzling to look fully upon. It would appear to be a special idea of David’s, for in his last address to his people he said, “As for me, I had in mine heart to build an house of rest for the ark of the covenant of the Lord, and for the footstool of our God” (1Ch 28:2). The Eastern idea of a footstool to a throne is seen in Solomon’s ivory throne. “There were six steps to the throne, with a footstool of gold” (2Ch 9:18). The man who offered homage, or presented a petition, might approach no nearer to the king than his footstool. In a more general sense heaven is said to be God’s throne, and the earth his footstool; then anywhere on earth is a fitting place for offering our worship (see Isa 66:1; Mat 5:35; Joh 4:20-24).
I. WORSHIPPING AT GOD‘S FOOTSTOOL SUGGESTS THE DIVINE CONDESCENSION. He lets us come into his presence, and even to come so near to him, so directly into personal communion with him, as is indicated by approaching his footstool. But he permits no presumption, no irreverence. And it is well to remember that, if Christianity permits of familiarity with God, it must never be other than a holy familiarity. The Christian must keep at the footstool. The surprise at the Divine condescension in permitting us to come so near as this is well indicated in 1Ki 8:27; Isa 66:1, Isa 66:2.
II. WORSHIPPING AT GOD‘S FOOTSTOOL SUGGESTS THE MOOD OF THE WORSHIPPERS, A royal presence is always affecting, and a man who enters it is always set upon securing the best preparations and attitudes. There is lacking from much of our worship and prayer that sense of coming to a King who is so glorious that we may not get nearer to him than his footstool. The proper mood for the Divine presence may be elaborately unfolded and illustrated. We only suggest that the proper mood is a holy blending of humility and confidencethe humility that says, “I dare not,” with the confidence that says, “I may.”R.T.
Psa 132:9
The holy clothing.
The allusion is to the way in which the priests of God, in discharging their sacred functions, set forth his righteousness in the salvation of his people. The white garment of the priest is the symbol of the clothing of righteousness (see Zec 3:3, Zec 3:4; Rev 19:8). “Fitting attire, figuring the inner still more glorious attire which they should wear, of holiness and obedience to him whom they serve” (‘Speaker’s Commentary’). Dr. Bushnell remarks on dress as being the “outward analogon, or figure, of character; dress relates to the form or figure of the body, character to the form or figure of the soulit is, in fact, the dress of the soul. The option we have in one typifies the grander option we have in the other. The right we have in one, above the mere animals, to choose the color, type, and figure of the outward man, foreshadows the nobler right we also have to cast the mould, fashion or despoil the beauty, of the inward man. On the ground of this analogy it is that the Scriptures so frequently make use of dress to signify what lies in character, and represent character, in one way or another, as being the dress of the soul. Thus they speak of the ‘wedding garment,’ ‘ the garment of praise,’ that ‘of cursing,’ that ‘of pride;’ ‘the robe of righteousness,’ and ‘of judgment,’ and ‘the white robe,’ and ‘the best robe’ given to the returning prodigal, and ‘the robe that has been washed,’ and ‘judgment put on as a robe,’ of ‘white raiment’ and ‘white apparel,’ of ‘glorious apparel,’ of ‘filthiness,’ or ‘righteousnesses that are filthy rags,’ of ‘filthiness in the skirts;’ and, more inclusively and generally still, of being ‘clothed with salvation,’ ‘with strength and power,’ ‘with humility,’ ‘with majesty,’ ‘with shame,’ ‘with fine linen, clean and white, which is the righteousness of saints.’ All the figures of dress and clothing are used up, in this manner, by the Scriptures, to represent the forms of disgrace and filthiness, or of beauty and glory, into which the inner man of the soul may be fashionedwearing Heaven’s livery, or that of sin. As character is the soul’s dress, and dress analogical to character, whatever has power to produce a character when received, is represented as a dress to be put on.” In the references of this psalm to the white clothing of the priests, that clothing is said to represent both “righteousness” and “salvation.” It may very well be that these are only two terms to represent the same thing, but, at least, they are the same thing seen from different points of view; and we may be right in seeing distinct but related things.
I. THE HOLY CLOTHING OF THE PRIESTS SYMBOLIZES SALVATION. The white garments on the cleansed body were associated with the great sacrificial acts, which bore the closest relation to the recovery, restoration, ceremonial redemption, of the people. At the great Day of Atonement, the symbol of all the Divine salvations, the High priest was required to “put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen miter shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on” (Le Psa 16:4).
II. THE HOLY CLOTHING OF THE PRIESTS SYMBOLIZES RIGHTEOUSNESS. Which is the basis, ground, and condition of salvation on man’s side. A man who seeks salvation must want to be what is represented by the priests’ white garments. A man who seeks Christ’s salvation can never have it unless he wants to be as pure, as righteous, as Christ. The priest can atone for nobody and nothing unless he is, representatively at least, righteous. And nobody can be atoned for unless he is representatively-and in resolute will and purposerighteous. Man’s righteousness is no ground of acceptance with God, but man’s wish to be righteous is the condition on which alone a sacrifice can be made for him. So when the restored exiles longed and prayed for the renewal of the glories of David’s time, they wanted their priests who represent them clothed with salvation and clothed with righteousness; clothed with righteousness because clothed with salvation, or in order to effect salvation. It will easily be seen how the formal teaching of the “holy clothing” found its spiritual realization in our great High Priest, who, in his righteousness, represents what we would be to the eternal Father, and gains the power and right, through his obedience, sacrifice, and exaltation, to come into our spheres of character, and make us what we would be, and what he is.R.T.
Psa 132:12
Conditional promises.
“If thy children will keep my covenant.” Is an unconditional promise, either human or Divine, conceivable? And if conceivable, is it reasonable, and could it ever be wise? It certainly could never be, as the promise of a man, who could never see all round a thing and all through it, and so never have a sufficient basis on which to make the promise. And we cannot think of an unconditional promise as ever befitting for God to make, because he must make it to moral beings, whose continuance in the same mood can never be guaranteed. The folly, and possible mischief of all unconditioned promises is indicated in the promise of excited and half-drunken Herod to the dancing-girl Salome, which tricked him into taking the life of Christ’s forerunner. It may seem as if, by removing the unconditional element from God’s promises, we removed our confidence, and brought in the possibility of his breaking his word. But his doing the very best for us is more important than his keeping any particular promise; and doing his best may mean not keeping his word; only we must clearly see that the ground of his change is change in usis our falling to meet his appointed conditions. That conditions, affixed to promises, are a blessing to us may be readily shown.
I. CONDITIONS TEST OBEDIENCE. While we are here on earth we never transcend the dependent child-spheres. We are under what is represented by family rule; and that always tests obedience by putting conditions to promises. “If ye be willing and obedient, ye shall eat the good of the land.”
II. CONDITIONS CULTURE TRUST. Because they keep up relations with the promise-maker, and preserve our sense of dependence on his good will. If a promise were absolute, it would tend to separate us from the promiser. It would be something distinct from him. And it would be fatal to our trust in God if we could rely upon his word as distinct from himself. We must trust the “Faithful Promiser.”
III. CONDITIONS ACT AS WARNINGS. Illustrate from the constancy with which the nation Israel was warned of the covenant-conditions of its promises. The Divine “if” stands ever before us. We lose all claim on the promises if we fail to meet the conditions; and the loss is our own.R.T.
Psa 132:14
Limited permanency.
For the changed locations of the ark, see Bethel (Jdg 20:26, Jdg 20:27), Mizpeh, Shiloh, Kirjath-jearim, house of Obed-Edom, Jerusalem. We are often disturbed by the fact that God’s promises have a sound of permanency, but that permanency has not been realized, at least in the way in which the realization was expected. There are two things which need to be taken into consideration.
1. The Bible is largely poetry, and the poetry is of the Eastern type, in which there is always an element of intensity and exaggeration. In dealing with all poetry we have to use an answering imagination to that of the writer of it, and so get at what he suggests rather than what he says.
2. It is to be borne in mind that, strictly speaking, the idea of absolute permanency can never be applied to anything created, for every created thing must be dependent on the good will of its Creator. To these considerations a third may be added. The introduction of sin, as human self-will, into the world, has introduced frailty and brevity into everything related to the sinner. The promise of permanence for David’s royal house, or for the temple which his son built, was certainly not formally realized. David’s dynasty ceased; the Babylonians destroyed the temple. And it was not that the promises were conditional; it was that they were never intended to be permanent. It would not have been the best blessing for the world for David’s dynasty or the Solomonic temple to have continued forever, in a literal sense.
I. A THING IS REALLY PERMANENT THAT CONTINUES SO LONG AS IT IS REALLY NEEDED. A thousand things are better passed away when they are done with. Mere length of endurance in time is no necessary blessing to anybody. True permanency is fitting to use. “A man is immortal until his work is done.” Then it is best for him to be mortal.
II. A THING IS REALLY PERMANENT THAT PASSES INTO WHAT IT PREPARED FOR. For everything is a matrix, forth from which something comes which is to live and be a matrix in its turn. In one sense everything is destroyed; in another sense nothing is destroyed. We live forever in the great succession of things. Our living force goes into the stream of time, flows on to the ocean of eternity, and can never be lost.R.T.
HOMILIES BY C. SHORT
Psa 132:1-18
Spiritual worship.
“The psalmist, filled with the memory of many an ancient oracle in praise of David and his city Zion, unable to bear the thought that this ‘ beauty of all the earth,’ for which David had toiled, should remain sunk in misery and ruin, prays to God to remember his promises, and to return once more to his chosen dwelling-place;” that the temple may be rebuilt, and the national worship restored, Some of the principal thoughts suggested are
I. THAT THE GREATEST WORK A MAN CAN DO IS TO HELP TO BRING GOD NEARER TO MEN. In this case David toiled with unwearied efforts “to find out a place for the Lord,” where the ark might at length rest. But there are many ways besides of bringing God nearer to the thoughts of men. Public worship is only one means. A life divinely lived; works; conversation. God is made known best by the living temple.
II. GOD WILL, HOWEVER, IN DUE TIME REWARD THE LABORS OF HIS FAITHFUL SERVANTS. “Lord, remember David, and all his labor and trouble.” “Turn not away the face of thine anointed.” Do not deny his prayers. Seeming delay on God’s part is no real delay.
III. IT IS GOD‘S WILL TO REVEAL HIMSELF AND BE FOUND OF MEN. “The Lord hath chosen Zion; he hath desired it for his habitation,” etc. He has created men for the fellowship of himself and of one another. “This is my rest forever;” as the father finds rest at home.
IV. GOD HAS MADE ABUNDANT PROVISION FOR THE WANTS OF OUR SPIRITUAL AND PHYSICAL NATURE. “I will clothe her priests with salvation, and her saints shall shout for joy, ordained a lamp for mine anointed,” etc. “I will bless her provision with increase, and satisfy her poor with bread.”S.
Fuente: The Complete Pulpit Commentary
Psalms 132.
David in his prayer commendeth unto God the religious care he had for the ark: his prayer at the removing of the ark, with a repetition of God’s promise.
A Song of Degrees.
Title. Shiir hammangaloth.] It is thought by the best commentators, that this psalm was written by Solomon when he built the temple, and fulfilled what was designed by his father David. See 2Sa 7:10.
Psa 132:1. Lord, remember David O Lord, remember to David all his solicitude. This, and the following verses, express the great solicitude and uneasiness which David gave himself: Remember to David, &c. i.e. “Put it to his account, and reward him for it.” Mudge.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 132
A Song of degrees
Lord, remember David,
And all his afflictions:
2How he sware unto the Lord,
And vowed unto the mighty God of Jacob;
3Surely I will not come into the tabernacle of my house,
Nor go up into my bed,
4I will not give sleep to mine eyes.
Or slumber to mine eyelids,
5Until I find out a place for the Lord,
A habitation for the mighty God of Jacob.
6Lo, we heard of it at Ephratah:
We found it in the fields of the wood.
7We will go into his tabernacles:
We will worship at his footstool.
8Arise, O Lord, into thy rest;
Thou, and the ark of thy strength.
9Let thy priests be clothed with righteousness;
And let thy saints shout for joy.
10For thy servant Davids sake
Turn not away the face of thine anointed.
11The Lord hath sworn in truth unto David;
He will not turn from it;
Of the fruit of thy body
Will I set upon thy throne.
12If thy children will keep my covenant,
And my testimony that I shall teach them,
Their children shall also sit
Upon thy throne for evermore.
13For the Lord hath chosen Zion;
He hath desired it for his habitation.
14This is my rest for ever:
Here will I dwell; for I have desired it.
15I will abundantly bless her provision:
I will satisfy her poor with bread.
16I will also clothe her priests with salvation:
And her saints shall shout aloud for joy.
17There will I make the horn of David to bud:
I have ordained a lamp for mine anointed.
18His enemies will I clothe with shame;
But upon himself shall his crown flourish.
EXEGETICAL AND CRITICAL
Contents and Composition.A prayer is uttered (Psa 132:1-5), that a recompense might be made for those toilsome efforts with which David sought to fulfil his vow to find a dwelling for Jehovah. An invitation to enter into this dwelling of God for worship is then addressed (Psa 132:6-7). Next follows a supplication that the sanctuary and its ministers may be blessed for Davids sake (Psa 132:8-10), to whose throne Jehovah hadsworn to grant perpetuity, provided his descendants would keep his covenant (Psa 132:11-12), and which He had sworn to bless in Zion as the seat of the Theocracy, together with all her members and servants (Psa 132:13-18).
The mode of expression is not such as to lead to the conclusion, that the Psalm was a prayer uttered by David at the dedication of the sanctuary after the removal of the ark into the holy Tent on Zion (Aben Ezra, et al.), or at the consecration of the threshing-floor of Araunah, 2 Samuel 24. (Kimchi, Geier). Psa 132:10, especially, contradicts this; for though the suppliant styles himself the anointed of Jehovah, which expression must be understood as applied, not to the High Priest, nor to the people, but to a theocratic king, yet this king, in his petition, prays for an answer for the sake of David thy servant. But we should not go very far down into later times; for, according to Psa 132:8, the ark of the covenant must be regarded as still in existence. This not only forbids a resort to the Maccaban period (Olshausen, Hitzig, who refers to Simons entry into the conquered city, 1 Maccabees 13.), or to the end of the period of Persian rule (Ewald), but also excludes any occasion subsequent to the exile (Kster, Hengst., et al.). For all support is wanting to the supposition which the contrary view would necessitate, that the poet only employed the language of an earlier time, and sought to cheer and encourage his cotemporaries, either by borrowing directly from older compositions, or by transferring his stand-point with poetical freedom to a period of past glory, and exhibiting that glory to them, together with the prophecies uttered at that time and fulfilled in part when the Psalm was penned. If we consider the former hypothesis, that of a borrowing, it is suggested that the passage, Psa 132:8-10, with a few changes, embodies the conclusion of Solomons prayer at the dedication of the Temple, as it is recorded in 2Ch 6:41 f, in a more extended form than in 1 Kings 8. But these differences are of such a nature as to lead to the conclusion that the Chronicler (Del., Hupfeld), and not the Psalmist (Hengst., Olsh., Hitzig), was the borrower (comp. Psa 130:2). With regard to the hypothesis of a poetical transfer of stand-point, it must be admitted that it would be the gloomiest times that would be most appropriately directed to a brilliant past with its promises (Kster, Hupfeld), and that, in particular, the expectation of a revival of the kingdom and family of David would most naturally have been excited during the founding of the new colony (Hengst.). But Psa 132:10 creates the impression, not of a Messianic (Stier and older commentators), but of an historical reference, and, as mentioned above, of having been spoken by a theocratic king. For this reason, we cannot refer directly to Zerubbabel (Ewald, Bauer, et al.) as the offspring of the Davidic stock (1Ch 3:1; 1Ch 3:19), at the head of those who returned from the exile (Ezr 2:2), who fixed in him especially their joyful hopes of a restoration of the Theocracy (Hag 2:23; Zec 4:6-7). It is possible that the Psalm is the application of an older one to him and to his age (De Wette); but there are grave objections to supposing that it was composed at this or a later time, when there was no actual king such as is here described. For the history of Israel does not exhibit theocratic expectations grounded upon poetical conceptions and representations, but contains the development of Gods kingdom on the ground of prophetic revelations. If this view be taken, there is occasion sufficient to justify a reference to the building of Solomons Temple and the transfer of the ark from the Tabernacle to the House on Zion (Amyrald, De Wette, Tholuck), not employed as a poetical figure and as the drapery of another meaning (Hupfeld), but as the actual occasion of the origin of this Psalm.Yet a confident decision cannot be made. Even Delitzsch, who still remarks the resemblance to Psalms 122. in a certain diffuseness, a repetition of words, and a progress of thought advancing with difficulty here and there with uncertain steps, remains finally of the opinion, that the acts done, according to 2Sa 6:7, by David for the honor of Jehovah, and the promise made to him by Jehovah there repeated, are here employed by a poet after his time, who bases upon them a prayer full of hope, a prayer for the kingdom and priesthood of Zion, and for the Church regulated by them. He, however, presents this view in close connection with the following words: It, at all events, proceeded from an age when the throne of David still remained and the holy ark was not yet irrecoverably lost. Nothing points specially to king Josiah (Maurer). The same remark applies to the supposition that the Psalm was to be sung in responses by the congregation and a choir of the priests (Olshausen).
[Hengstenbergs opinion that the Psalm was designed for the new colony is largely based upon his assumption that all the anonymous pilgrim-songs were composed after the exile. But each Psalm must be treated independently, nor can a general rule of this nature be employed to support any special case. His other main argument is that the Psalm begins with an allusion to the depressed state of Davids kingdom. But it is impossible to discover anything of the kind, the trouble of David (Psa 132:1) being manifestly, as is evident from the connection in which he stands, supported by the form of the word in the Hebrew, that which he underwent in preparing a dwelling for God. On this point see further in the exposition. On the other hand, the only view which is not encumbered with difficulties is that which assigns the composition to Solomon or some contemporary poet, after the building of the Temple. So Perowne, who says: It is perfectly natural that Solomon or a poet of his age, writing a song for such an occasion, should recur to the earlier efforts made by his father to prepare a habitation for Jehovah. On the completion of the work, his thoughts would inevitably revert to all the steps which had led to its accomplishment. It is no less natural that, at such a time, the promise given to David should seem doubly precious, that it should be clothed with a new interest, a fresh significance, when Davids son sat on the throne, and when the auspicious opening of his reign might itself be hailed as a fulfilment of the promise.J. F. M.]
Psa 132:1-2. All his trouble [E. V.: all his afflictions]. The infinitive Pual used as a substantive here describes the anxieties and vexations by which men are harassed, and by which they feel themselves inwardly as well as outwardly oppressed (Isa 53:4; Psa 119:71), the troubles which attend efforts that are long without result, and of which they yet never weary (1Ki 5:17).The mighty one of Jacob is a designation of God taken from Gen 49:24, and frequent in Isaiah. [Render Psa 132:1-2 : Remember, Jehovah, to David, all his harassing cares, who sware to Jehovah, vowed to the Mighty One of Jacob.J. F. M.]
Psa 132:3-7. It is idle to discuss whether the words of the oath, which the Septuagint present still more fully, are given literally. It is not indicated whether the allusion is to the vow made by David, that he would build a temple, which is inferred from 2Sa 7:2, or only to the preparation of a secure place generally (Psa 78:67) for the ark which had previously no fixed residence, by transferring it to Zion (2 Samuel 6.). In the days of Saul there was very little concern felt for the ark (1Ch 13:3). From the hands of the Philistines it was taken to Kirjathjearim, and remained there twenty years, as though forgotten (1Sa 6:21; 1Sa 7:1 f.). This city is mentioned in the Old Testament under several different names. It is therefore not absolutely impossible that the field of yar, or the field of the wood, Psa 132:6 b. was intended to designate this city Kirjathjearim, i.e., forest-city, the sense being: we have at last found the ark in that place. Under this view the preceding clause is to be understood: we heard that it was in Ephrathah. But what place is that? Bethlehem, which anciently (Rth 4:11, Gen 35:16; Gen 35:19; Gen 48:7) was so designated (Mic 5:1), cannot be meant; for the ark had never been in that city. The explanation also: we in Ephrathah, i.e., David and other Bethlehemites, heard of it by report (Kimchi, Grotius, Hengst.), is inadmissible, in the light both of grammatical rules and of actual fact. So, too, with the supposition of an allusion to the birth of the Messiah (Jerome, Stier), or to Jerusalem as lying in the vicinity of Bethlehem (Aben Ezra, et al.). Most hold, therefore, that Ephraim is meant, since in Jdg 12:5; 1Sa 1:1; 1Ki 11:26, means: an Ephraimite. But they differ as to the precise locality referred to. Some suppose that it is Shiloh, as a place within the bounds of Ephraim, and where the ark resided in older times (Piscator, Cocceius, Amyrald, et al.). Others maintain that the word is a figurative and appellative designation of Bethshemesh, when the ark was set down by the Philistines, and where it created a great sensation by its effects, 1Sa 6:16 (Hupfeld). Others, again, explain Ephrathah as the name of the district in which Kirjathjearim lay, referring to the circumstance that Caleb had, by his third wife, a son Hur (1Ch 2:19), who was the ancestral head of the Bethlehemites (1Ch 4:4), and, through his son Shobal, the head also of the inhabitants of Kirjathjearim (1Ch 2:50). The latter accordingly would belong to Caleb Ephratha (1Ch 2:24), as the northern part of this portion of the country appears to have been designated, in distinction from negeb Caleb (1Sa 30:14), the southern portion (Del., Hitzig). But all these explanations have, in addition to the objections which may be urged against them individually, to meet in common the following difficulty: If the suffix in Psa 132:6 a be referred to the ark, which is not named before Psa 132:8 b, and there in a quite different connection, and especially when it is considered that the suffix depends upon , the discourse becomes very abrupt, odd, and obscure. This is so marked that it has even been conjectured that part of the text has fallen out (Olshausen). It would be better, therefore, to refer the suffix to the notion which lies concealed in the word, viz: the report heard. There is then no ground for the division of the verse in such a way that the first member is made to relate to the hearing of the report of Davids intention in Bethlehem, while the second tells of the finding of the ark in Kirjathjearim (Baur). For in both members the speakers are the same, namely, the Israelites generally; for it is inadmissible to assume that David here continues (Hengst.) what had been announced to be only a vow. The Psalmist is included in the Israelites as a member of the same united nation, as in Psa 66:6. It is impossible that the latter are described here as people of Bethlehem; for special prominence is given in this Psalm to David and his house, and Bethlehem was the seat of his family. It lay, moreover, not far from Jerusalem, so that one would be at once reminded of the Holy City and its environs. Under these circumstances, it is much more natural to suppose that the name is not used here topographically but figuratively (Calvin), and that it is put by periphrasis for the whole land of Judea, whether this be indicated by a contrasting of the arable and wooded, the inhabited and uninhabited land, or by that of the South and the North, Ephratha and the wooded land of Lebanon, Isa 22:8; Isa 29:17; Psa 75:7; Hag 1:8 (Venema, Ewald, Kamphausen). The sense would then be that everywhere throughout the land there was heard, not the report of Davids vow, but as the word lo! indicates, and the whole style and purport of what follows require, the voice or discourse, whose words are given in Psa 132:7, i.e., the voice which utters the invitation to enter the house of God which had since been completed, and to worship there.
Psa 132:8-10. According to this view, Psa 132:8 is not a continuation of the address, but a prayer of the Psalmist, uniting his supplications with those of the congregation, and worshipping before the ark. He, as we think, is identical with the anointed (Psa 132:10), and he with Solomon, and his prayer is that Jehovah would arise and, with the ark of His covenant, would enter into the place prepared as His dwelling. And the place where this happens is not the house of Abinadab in Kirjathjearim, where the ark once resided, but the Tabernacle on Zion, whither David had brought it, and whence Solomon now brings it into the Temple (1Ki 8:3). The expression: raise thyself, or: arise, is taken from Num 10:35, where it is employed to summon the congregation to set forward. The place of rest is the place where the ark was securely placed (Num 10:33; Num 10:36; 1Ch 28:2). In Psa 132:9 prayer is offered for the worthy attendants at the temple: first for the priests, that they may not only be clothed with white garments, the symbol of innocence and purity (Luk 23:11; Rev 8:5), to minister in their midst the rejoicings of the people, 2Sa 6:14-15, comp. Lev 6:3 f (Hitzig), but that they may wear the spiritual robe of righteousness (Job 29:14; Isa 61:10); and then for the people, as they shall serve God in the ordinances of His worship (Kimchi, J. H. Mich., Kster, Hupfeld, Del.). Psa 132:10 then forms a much more suitable conclusion to this division by its reference to Psa 132:1, than would be made if it were treated as the beginning of a new section (Calvin, De Wette.)
Psa 132:11-12. Psa 132:11 refers to the prophecy in 2 Samuel 7, which receives its complete fulfilment in the Messiah (comp. Psalms 89.). The swearing is not to be sought in any single word of the promise (Kimchi), but is to be taken as setting forth its inviolability, for the purpose of strengthening faith so often wavering, and there fore also the reliability of the promise is, in addition, brought out expressly on its positive side as truth (2Sa 7:28), and negatively, by the additional statement that God will not depart from it (Isa 45:23; Joe 2:14). Most join as an accusative to the first member; but see, on the other hand, Delitzsch and Hupfeld. [Perowne: This is not the object of the verb : He hath sworn a faithful oath. Delitzsch makes it an adverbial accusative, and claims the support of the accents, the Pazer (distinctive) marking the close of the first member of the verse. But it is better to take it independently, as standing at the beginning of a parenthetical clause: It (i.e., the oath) is truth, He will not depart from it.J. F. M.] The condition (Psa 132:12) of the fulfilment of the prophecy, namely, faithfulness to the covenant, manifested by obedience to Gods testimony of Himself, that is, His revelation, is presented also in 2Sa 7:14 f, similarly to Gen 18:19; Gen 26:5; 1Ki 8:25; Psa 89:31 f.
Psa 132:13-18. The choice of Zion, i.e., of Jerusalem as the seat of the sanctuary and of Gods dwelling, is finally, in Psa 132:13, mentioned as the ground, not of the invitation expressed in Psa 132:7 (Amyrald, Rosenm.), or of a supposed prayer for the restoration of the family of David (Hengstenberg), but of the sure fulfilment of the promise just sworn or adduced as a reliable one. In the following verses, also, it is cited in Jehovahs own words in attestation of its reliability, first as a fact realized by Divine power, and then described in its blessed effects, which shall reach through all time and bear a Messianic character. The anointed, Psa 132:17, is, it is true, not the same person who prays in Psa 132:10, but, according to the context, David, to whom the promise was given. But the growing of the horn, the symbol of victorious power and warlike strength (Ezek. 29:31), and the blooming of the princely crown, as of an unfading wreath which shall flourish perpetually and ever renew its blossoms, while his enemies shall be covered with shame as with a garment (Job 8:22), and the lamp ordained for the anointed (Psa 18:29; 1Ki 11:36), as the symbol of a brilliant, glorious, and unquenchable life, are directed, in the mouth of God, beyond the mortal and in part faithless descendants of David, to that Seed who, in prophetic visions and announcements, appears as the Sprout of Jehovah, Isa 4:2; Jer 23:5; Jer 33:15; Zec 3:8; Zec 6:12 (Calvin, et al., Kster, Olshausen, Del.). So the Synagogue have also regarded it, which in its daily prayers, consisting of eighteen passages in which blessings occur, has the words: may the Sprout of David Thy servant soon shoot forth, and his horn soon be exalted by Thy salvation. This the father of the Baptist employs in the form of a prayer with thanksgiving, with his eyes directed to the approaching fulfilment (Luk 1:68-70). Shiloh has been rejected (Psa 78:60); in Bethel and Mizpah the sacred ark remained but a short time (Jdg 20:27); the house of Abinadab in Kirjath sheltered it only a little over twenty years (1Sa 7:2); the house of Edom in Perez-Uzzah (2Sa 6:11) only three months. But Zion is Jehovahs abiding dwelling-place, his own place of settled (as in Isa 11:10; Isa 66:1, and besides in 1Ch 28:2). In Zion, His chosen and delightful dwelling-place, Jehovah blesses that which supplies the temporal needs of her poor, so that they will not starve; for Divine love is specially displayed towards the poor. The other blessing which He gives He bestows upon the priests; for it is through them that He takes up His abode among His people. He makes Zions priesthood a system actually representative of His salvation; clothes her priest with salvation, so that they shall, not merely as instruments, be the media of its communication, but shall personally possess it; and their whole appearance shall announce its message. And to all the pious He gives reason and matter for exalted and abiding joy, by manifesting Himself also in acts of mercy to the Church which He has made His dwelling. Truly in Zion is the kingdom of promise, whose fulfilment cannot fail! (Delitzsch).
HOMILETICAL AND PRACTICAL
What we do and suffer for the sake of God, may indeed be sore to the flesh, but it will be more than fully rewarded by Him.When we build a house to the Lord of the universe, let us never forget that we should worship Him in it, and prepare ourselves to be His dwelling through the appointed means of grace.We should rely upon Gods word, and serve Him in accordance with it, and then with His blessing we shall never fail in temporal and spiritual well-being.
Starke: The sufferings of believers for the cause of truth are not meritorious, but neither are they in vain; they are not forgotten by God (Mat 5:11-12).It is a great blessing of God, that men can come together in freedom of conscience to worship Him; but how little is it regarded!The more perilous the situation of Christs kingdom appears to be, with the more devotion must we utter the next petition of our Lords prayer.The true life in Christ Jesus is required especially in public teachers; this sanctifies all their natural gifts.Those who would enjoy the benefit of the promises made to the fathers, must walk in their footsteps of faith and godliness.God loves to dwell where His word is preached in its simplicity and purity, and where He is served in accordance with it. But He has no pleasure in self-selected service.He who follows after Christ will never fail of spiritual strength or true enlightenment.
Frisch: A man must forego his own comfort and rest rather than neglect the Lord; for that would be to seek his own pleasure and forget GodIf God has so favored thee as to make thee stand in His Church, thank Him for it your whole life long; perform its duties worthily, and hold fast to the precious promises which thou hast heard.Rieger: Oh that nothing were so great in our eyes as the kingdom of God! and that we, by prayer and by searching out, continued as firmly in the Divine promises as believers of old!Tholuck: Gods rich pleasure in the Church, which He founded from His free purpose of mercy, moves Him to give gracious promises with regard to all three relations of life, as needing maintenance, instruction, and defence.Guenther: The true Temple can only be that which He, who has been declared King of Glory, keeps building up until the fulness of the times. David and Solomon were the types or Christ.Diedrich: When we become anxious about the safety of the Church, we must only keep up a lively remembrance of the Divine promises; all distrust will then disappear, for Gods word is the most certain of all things.Taube: When God blesses, He does it with no niggardly hand; He gives far above what we have asked or can understand. This is to be marked at the table, in the heart, and on the throne.
[Matt. Henry: What God sanctifies to us we shall and may be satisfied with.God gives more than we ask, and when He gives salvation He will give an abundant joy.Whom God clothes with righteousness He will also clothe with salvation; we must pray for righteousness and with it God will give salvation.Scott: If God answered the prayers grounded upon His covenant with David. He will never turn away His face from us, when we plead the covenant made with His anointed Prophet, Priest, and King.J. F. M.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
Under the representation of the Ark, the Prophet points to the person and work of Christ; and in this rich gospel psalm comforts the church with blessed views of her Redeemer.
A Song of Degrees.
Psa 132:1
I cannot allow myself, in reading over this Psalm, to bestow a single thought upon David, king of Israel, nor on Solomon his son, (who is supposed to have written it for the dedication of the temple) lest, through looking at the shadow, I lose sight of the substance. Surely it is of David’s Lord, this Psalm wholly treats; and concerning it we may borrow the words of Jesus, and say, a greater than Solomon is here. Referring the Reader to the historical state of the church, when this Psalm was composed, I would beg of him, to look out with me, and examine whether the Holy Ghost had not an eye to Christ, when he gave these words to Solomon in writing it? 1Ch 28:1-10 ; 2Ch 6:41-42 . If we view Jesus as the David spoken of, in his afflictions; the gospel is full of them. And the soul of the believer finds comfort in reminding God of Jesus’s sorrows, because they were the sorrows of his people, which he carried when he came forth as their surety. Isa 53:4 . Very sweet and blessed is it thus to behold Christ, and thus to plead in Christ’s name, when we go to the mercy seat.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Song of the Builders
Psa 132
I. Let us gather from this portion some lessons touching preparatory work. ‘Lord, remember David, and all his afflictions.’ Look for a moment at the picture which is given us here of the aged king setting himself to his task. The historical book tells us that as soon as ‘the Lord had given him rest from all his enemies round about’ he began to think of building a house for God. He will put his own comfort second; God’s service which is but the noblest name for duty first. Notice, too, that David’s devotedness does make a plea with God. The prayer goes upon the supposition that his toil and self-sacrifices will not, cannot, be all in vain. And the prayer built upon that supposition is answered. God does not require perfect faithfulness in us His servants ere He blesses us with His smile; He does not need that the temple should be all complete ere He enters in. And consider, too, how God’s remembrance of such preparatory work is shown. David saw no result from all his toils to build the temple. But none the less was it true that God remembered David and all his afflictions and accepted and crowned his work.
II. Thus we come to the second section of our Psalm, stretching from the eighth to the ninth verse, the prayer for God’s blessing on the builder’s work. The Psalmist asks first that God would dwell in the completed temple, and that the symbol of His presence may now at last, after so many wanderings, rest there. May we not from all this draw needful lessons for ourselves? And first as to the one great blessing which all builders for God should desire. We all think far too much of external activity, and too little of that Spirit who must guide and fructify it; too much of the institutions and too little of the indwelling God. And that presence is all which we need to make ourselves strong, and our work effectual. From this fundamental petition all the other clauses of the prayer flow. Taken together they are the sum of the Psalmist’s desire for his nation, the ideal of what Israel might and should be, of what it certainly would be if God dwelt in it.
III. The final section of the Psalm contains the Divine answer, which more than fulfils the Psalmist’s desire. The Church asks God to arise into His rest; and He answers by adding the promise of perpetuity; ‘This is My rest for ever; here will I dwell’. The Church asks for robes of righteousness for the priests; and He replies with robes of salvation, which is the perfecting and most glorious issue of righteousness. The Church asked that the people might shout for joy; and He replies with an emphatic reduplication of the word, which implies the exuberance and continuance of the joyful acclaim. The Church asked for favour to the King; and He replies by the promise that the horn of his power shall continually increase, their light of guidance and gladness shall be always his, that victory over all his enemies shall attend his arm, and an ever-blossoming crown his head. Put this in its widest form and what does it come to but that great law of His grace, by which He over-answers all our poor desires, and giving us more than we had expected, shames us out of our distrust. For this law holds for us in all our works and in all our prayers.
A. Maclaren, Sermons Preached in Manchester, p. 259.
References. CXXXII. S. Cox, The Pilgrim Psalms, p. 261. CXXXII. 8. S. Baring-Gould, Village Preaching for a Year (2nd Series), vol. i. p. 310. CXXXII. 9. F. D. Maurice, Sermons, vol. vi. p. 237. CXXXII. International Critical Commentary, vol. ii. p. 467.
Fuente: Expositor’s Dictionary of Text by Robertson
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
XVI
THE MESSIANIC PSALMS AND OTHERS
We commence this chapter by giving a classified list of the Messianic Psalms, as follows:
The Royal Psalms are:
Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;
The Passion Psalms are:
Psa 22 ; Psa 41 ; Psa 69 ;
The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;
The Missionary Psalms are:
Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .
The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.
The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.
The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).
The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).
It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.
The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:
1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .
2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .
3. They sang after the Supper in fulfilment of Psa 22:22 .
4. Piercing his hands and feet, Psa 22:16 .
5. They cast lots for his vesture in fulfilment of Psa 22:18 .
6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .
7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .
8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”
9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .
10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .
11. He is represented as dead, buried, and raised in Psa 16:10 .
12. His suffering as a substitute is described in Psa 69:9 .
13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .
The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.
The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”
There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:
1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.
2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.
3. The third theory is that the thought in these psalms advances by degrees.
4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.
Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.
Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.
Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.
David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .
A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.
The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.
On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.
Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
QUESTIONS
QUESTIONS
1. What are the Royal Psalms?
2. What are the Passion Psalms?
3. What are the Psalms of the Ideal Man?
4. What are the Missionary Psalms?
5. What are the predictions before David of the coming Messiah?
6. What are the prophecies of history concerning the Messiah?
7. Give a regular order of thought concerning the messianic offices as taught in the psalms.
8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?
9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.
10. Name the Penitential Psalms and show their occasion.
11. What are the Pilgrim Psalms?
12. What is this section of the Psalter called?
13. When and under what conditions were these psalms collected?
14. Who is the author of the central psalm of this collection?
15. What Davidic Psalms are in this collection?
16. When were the others written?
17. What are they called in the Septuagint?
18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?
19. What scriptures give the true idea of these titles?
20. Give proof of their singing as they went.
21. To what feasts did they go singing these Psalms?
22. What was the special use made of Psa 121 and Psa 122 ?
23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?
24. Expound Psa 133 .
25. What is an alphabetical psalm, and what are the several kinds?
26. Who originated these Alphabetical Psalms?
27. What are the most complete specimen?
28. Of what is it an expansion?
29. Why is a certain group of psalms called the Hallelujah Psalms?
30. What are the Hallelujah Psalms?
31. Which of the Hallelujah Psalms was a doxology?
32. Which of these were used as anthems?
33. Which psalm calls on all creation to praise God?
34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?
35. Which of these psalms calls for all varieties of instruments?
36. What is the Egyptian Hallel?
37. What is their special use and how were they sung?
38. Then what hymns did Jesus and his disciples sing?
39. At what other feasts was this sung?
40. Why was the name of God delayed so long in Psa 114 ?
41. What are the characteristics of Psa 115 ?
42. What is the theme and special use of Psa 116 ?
43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.
44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.
45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 132:1 A Song of degrees. LORD, remember David, [and] all his afflictions:
Ver. 1. Lord, remember David ] Origen holdeth Solomon to have been penman of all these songs of degrees, as hath been before noted. But as that is not likely (see the titles of Psa 122:1 ; Psa 124:1 ; Psa 131:1 ), so divers interpreters conceive this to be his; because much of it is the same with that prayer he made at the dedication of the temple, 2Ch 6:16 ; 2Ch 6:14 ; 2Ch 6:42 . Here, then, he prayeth God to remember David, that is (not his merits and suffrages, as the monks would have it, but), the promises made unto him (for the which Solomon praised God as well as for the performance to himself, 2Ch 6:10 ), and his singular solicitude about the house and worship of God, which was so great, as that it affected, yea, afflicted his spirit; whence it followeth here, “and all his afflictions”; for which it is, 2Ch 6:42 , the mercies or kindness of David, Ita ut dormire non potuerit (Kimchi.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
“A song of the ascents.” The Anointed is here, typified by David and Solomon, to reign as surely as He suffered. His rest in Zion has yet to be accomplished. It is not the Father’s throne, any more than headship of Christ’s body, but the kingdom by and by, where and when the answers of grace exceed the desires of faith.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 132:1-5
1Remember, O Lord, on David’s behalf,
All his affliction;
2How he swore to the Lord
And vowed to the Mighty One of Jacob,
3Surely I will not enter my house,
Nor lie on my bed;
4I will not give sleep to my eyes
Or slumber to my eyelids,
5Until I find a place for the Lord,
A dwelling place for the Mighty One of Jacob.
Psa 132:1 Remember This is an imperative used as a prayer. Psa 25:6-7 shows the way this was used.
1. God, remember Your unchanging character of grace and mercy, Psa 25:6
2. God, forget our sin, Psa 25:7
on David’s behalf Often the people of Israel and her leaders asked God to have mercy on them because of
1. His promises to the Fathers (i.e., Abraham, Isaac, and Jacob)
2. His promises to David (cf. 2 Samuel 7; 2Ch 6:16)
All his afflictions This seems to allude to David’s statements in 2Sa 16:12, but it may refer to David’s initial problems in bringing the ark into Jerusalem (cf. 2 Samuel 6). The JPSOA translates it as his extreme self-denial, which would relate to its usage in Num 30:13 and 1Ch 22:14.
The LXX revocalizes the MT (BDB 776 III, KB 853, Pual infinitive construct) to his meekness (a noun, BDB 776, cf. Psa 45:4).
Psa 132:2-5 he swore to the Lord This oath is not recorded in the historical books. Basically David
1. made a vow about the tabernacle being brought to Jerusalem
2. would not enter his own dwelling place (lit. the tent of my house) until the tabernacle (i.e., YHWH’s tent of dwelling) was in Jerusalem
3. would not sleep (hyperbolic) until the ark came
4. Psa 132:5 states his purpose (i.e., the ark of the covenant and the tabernacle in his capital, cf. Act 7:46)
It is obvious that #2 and #3 are hyperbolic and used in a literary fashion to show intense intent!
Psa 132:2 the Mighty One of Jacob This title (BDB 7 construct BDB 784) for Israel’s Deity is first used in Gen 49:24, where Jacob blesses his children, the future tribes of Israel. It is also used in Isa 49:26 (promise of universal redemption) and Isa. 60:16, where it is linked with other titles for YHWH.
1. Savior (cf. Isa 19:2; Isa 43:3; Isa 43:11; Isa 45:15; Isa 45:21; Isa 63:8)
2. Redeemer (cf. Isa 59:20; Isa 63:16)
The NIDOTTE, vol. 1, p. 232, has the interesting comment that the adjective mighty has two forms.
1. originally it referred to the strength of bulls or wild oxen
2. to designate YHWH’s power
Psa 132:5 This is not referring to David’s desire to build a permanent temple (cf. 1Ki 8:17; 1Ch 22:7) but to bringing the ark, along with its portable tent (i.e., tabernacle of the exodus period) into his capital, Jerusalem (cf. 2 Samuel 6).
dwelling place This is plural in the MT and may be a grammatical way to denote significance, like NET’s a fine dwelling place.
In other contexts this term in the plural denotes all the buildings in the temple enclosure (cf. Psa 43:3; Psa 46:4; Psa 84:1).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title. A Song of degrees. Same as 120. App-67.
LORD. Hebrew. Jehovah. App-4.
remember David = remember for David: i.e. remember to fulfill the promises made to him.
David. Hezekiah remembers David, and puts Jehovah in remembrance of him.
all his afflictions = all his being afflicted: all his anxious cares as to his work. The Temple was Heze-kiah’s care, as it had been David’s. Not “post-exilic”. We see these anxieties from the beginning of his reign (2Sa 7:1, 1Ch 13:3; 1Ch 21:18-30; 1Ch 22:1. The subjects of these last three Psalms are merged in blessing.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 132:1-18
LORD, remember David, and all his afflictions: How he sware unto the LORD, and vowed unto the mighty God of Jacob; Surely I will not come into the tabernacle of my house, nor go up into my bed; I will not give sleep to my eyes, or slumber to my eyelids, until I find out a place for the LORD, a habitation for the mighty God of Jacob ( Psa 132:1-5 ).
David had determined that he was going to build a house for God. He said, “I’m not going to rest until I build a house for God. It’s not fair. I’m living in this beautiful palace and we still are worshipping God in a tent. God should have a temple. A beautiful house to worship Him in. So it’s not right, I’m not going to rest until I build a house for God.” Great zeal. Lord, remember David. All of his afflictions and how he had determined to build a house.
Lo, we heard of it at Ephratah: we found it in the fields of the wood. We will go into his tents: we will worship at his footstool. Arise, O LORD, into thy rest; thou, and the ark of thy strength. Let thy priests be clothed with righteousness; and let thy saints shout for joy. For thy servant David’s sake turn not away the face of thine anointed. The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne ( Psa 132:6-11 ).
God had sworn to David by an oath that from the fruit of his body there would sit one upon the throne forever. Going back to the prophecy of Isaiah that we studied this morning, Isa 6:1-13 , or Isa 9:6-7 ,”For unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. And of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it, and to establish it in judgment and in justice from henceforth even for ever.” It’s going to happen. God has sworn to David that from the fruit of David’s loins there would be one who would sit upon the throne. “From the fruit of thy body I will set one upon the throne.” Jesus came from David. As the angel said unto Mary, “He shall be great. He shall be called the Son of the Highest: and He shall sit upon the throne of His father David” ( Luk 1:32 ). Because Mary was a direct descendant of David. And the promise that Jesus would sit upon the throne of David is yet to be fulfilled and will be fulfilled when He returns again and establishes the Kingdom Age. He will sit then upon the throne of David and God’s oath will be fulfilled.
If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore ( Psa 132:12 ).
Jesus gave the promise actually to the church. “Unto him that overcometh will I grant to sit with Me upon My throne in My kingdom, even as I have overcome, and have sat down with My Father on His throne” ( Rev 3:21 ). So to the faithful is the promise made.
For the LORD hath chosen Zion; he has desired it for his dwelling place ( Psa 132:13 ).
God chose Jerusalem; God desires it. And it is interesting, I don’t think that Jerusalem is that beautiful a city. You know, you go to some cities, Seattle, beautiful city. Some cities on the lakeshores or on the ocean, Jerusalem is just in a rocky crate. So many rocks you can’t grow too many trees. And yet God has chosen it. Why He chose it, I don’t know. But it is His choice. He chose it. When He dwells upon the earth, that’s where He’s going to dwell. That’s where He’s going to reign. Of all the places on the earth, I probably would have chosen somewhere in Kauai or somewhere, you know, Hanalei Bay. But He’s chosen Jerusalem. And because He has chosen it, it becomes special. Not because it is special. It’s only because He chose it that it’s special. He didn’t choose it because it was special; but because He chose it, it has become special. It all lies in His choice. That’s what made it special.
Now God answers at this point, verse Psa 132:14 , God now is talking and God declares,
This is my rest for ever ( Psa 132:14 ):
Talking about Jerusalem.
here will I dwell; for I have desired it. I will abundantly bless her provision: I will satisfy her poor with bread. I will also clothe her priests with salvation: and her saints shall shout aloud for joy. There will I make the horn of David to bud: I have ordained a lamp for mine anointed. His enemies will I clothe with shame: but upon himself shall his crown flourish ( Psa 132:14-18 ).
Now here is God speaking, and in the last two verses He’s referring, actually, His anointed is His Messiah, or is Jesus. “There will I make the horn of David to bud,” as Jesus sits upon the throne of David. “I have ordained a lamp for Mine anointed.” Or My Messiah. “And His enemies will be clothed with shame, but His crown, His reign will flourish.” “
Fuente: Through the Bible Commentary
This Psalm is a prayer and pleading of the covenant, such a prayer as might have been offered by Solomon at the opening of the Temple, or by any of the descendants of David, either in their times of joy or in their seasons of affliction. It divides itself into three parts. In the first seven verses, mention is made of Davids zeal for the ark and for the house of the Lord. Then, in three more verses, there follows the prayer at the moving of the ark; and then the last verses mention the covenant which God made with his servant David, which is pleaded by Davids descendants in after years. The Psalm begins thus:-
Psa 132:1. LORD, (or, Jehovah,) remember David, and all his afflictions;
We cannot come before God in our own name; so what a mercy it is that we have a good name to plead! You and I do not approach the Lord in the name of any saint or holy man; we plead the name of great Davids greater Son, and with the utmost emphasis can we say, Lord, remember Jesus, and all his afflictions, his griefs and sorrows on our behalf. This was a most proper prayer, however, as it stands, from those who belonged to Davids race; they pleaded the name of him with whom God had entered into covenant on the behalf of all his seed: Lord, remember David, and all his trouble, his trouble which he took about thy house, and about thine ark.
Psa 132:2. How he sware unto the LORD, and vowed unto the mighty God of Jacob;
Jacob was the great maker of vows; and you will remember also that Jacob, on his dying bed, made mention of the mighty God of Jacob. David in this Psalm imitated his forefathers; he made a solemn vow to the Lord that he would build a house for God, even as Jacob did when he said, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my fathers house in peace; then shall the Lord be my God: and this stone, which I have set for a pillar, shall be Gods house.
Psa 132:3-5. Surely I will not come into the tabernacle of my house, nor go up into my bed; I will not give sleep to mine eyes, or slumber to mine eyelids, until I find out a place for the LORD, an habitation for the mighty God of Jacob.
He used strong words to signify that his house should be no house to him, and that he would not regard his bed as a place of rest until he had discovered where God would dwell. It means that he would give himself wholly up to this project; it should be his life-work to find a suitable place for the worship of the Most High. I wish that this same zeal would take firm hold of all Christians. How many there are who dwell in their ceiled houses while the house of God lies waste! They can provide abundantly for themselves; but for Gods cause, for Gods gospel, for a place wherein the poor may meet for the preaching of the Word, they do not seem to care. May the Lord give us to feel something of this self-denial and devotion to God that moved the heart of David!
Psa 132:6-7. Lo, we heard of it at Ephratah: we found it in the fields of the wood, We will go into his tabernacles: we will worship at his footstool.
This is what David did, and you see what trouble he took in the matter; but you know that he was not permitted to build a house for God. Yet he had the same reward as if he had done so, for God built up his house, and established his dynasty for many generations. God often takes the will for the deed with his servants; and when they wish to do a good work, and there is some reason why they may not carry out their plans, the Lord looks upon them, and gives them the same reward as if they had accomplished their design. After all, dear friends, David’s wish to build a house for God, although it was very right and proper in itself, yet, in the sight of God, was but a small matter. He took little account of Solomons Temple, though it was exceeding magnifical You remember how Stephen said, just as a sort of passing remark of no great importance, Solomon built him an house. Howbeit, the Most High dwelleth not in temples made with hands. And it is a very curious fact in history that, from the very day in which the great Temple was dedicated, spiritual religion began to decline in the land. Gods worship was never more pure than when it was rendered in a tent in a humble way, but, as soon as the great gilded Temple was erected, and priestly pomp began to display itself, it seemed as if men began to depart from the spiritual worship of Jehovah. How often it is that, the more gorgeous the ceremonial, the less hearty and the less spiritual the worship becomes! Our great and glorious God, who fills heaven and earth, takes small account of noble architecture and earthly pomp and splendor, or of the sweetness of tousle, or the fumes of incense. He is far above all that is merely sensual; but he delights to dwell where there are broken hearts that he can bind up, and where genuine believers worship him in spirit and in truth.
Psa 132:8-10. Arise, O LORD, into thy rest; thou, and the ark of thy strength. Let thy priests be clothed with righteousness; and let thy saints shout for joy. For thy servant Davids sake turn not away the face of thine anointed.
Turn back for a minute to the eighth verse: Arise, O Jehovah, into thy rest. This exclamation was very similar to the language which Moses used whenever the ark set forward: Rise up, Jehovah, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Jehovah, unto the many thousands of Israel. So David did well to use similar words, when the ark was at length brought to its resting-place. He calls it the ark of Gods strength, for such it really was. It had done great wonders. It was when the ark was borne by the priests into the midst of Jordan that the river was divided so that the people could pass over dryshod. Even when the ark was taken captive, it brought disaster to the Philistines; and when the men of Bethshemesh irreverently looked into it, great numbers of them were slain. It was truly the ark of Gods strength, the great type of the power of God in Christ Jesus our Lord. In the ninth verse we read, Let thy priests be clothed with righteousness. That is the best robe that he can wear who serves God; and you know that all of us who believe in Jesus have been made kings and priests unto God.
Righteousness, therefore, should be the garment which we wear from head to foot. And let thy saints shout for joy. Gods holy ones should be happy ones. No man has so much right to be happy as he that is holy. We serve the happy God, we may well be happy ourselves; and we are not to keep our happiness hidden within our own hearts: Let thy saints shout for joy. Let them exult, let them triumph, let them express their delight. The tenth verse is a prayer for the king, and for the whole line of kings; and the psalmist pleads with the Lord to continue to look upon them for the sake of David with whom he had made his covenant. Now the Psalm finishes with the covenant made with David.
Psa 132:11. The LORD hath sworn in truth unto David; he will not turn from it, Of the fruit of thy body will I set upon thy throne.
That was literally fulfilled in a long line of kings, but it is more gloriously fulfilled in the person of our Lord Jesus Christ. David the prophet-king is dead; but he, seeing before that God would raise up Christ, laid hold upon this precious promise, Of the fruit of thy body will I set upon thy throne. Our Lord Jesus Christ is the King of the Jews, but he is also King of kings and Lord of lords; and as God has set him on the throne, neither devils nor men can ever pull him from it.
Psa 132:12. If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore.
And so it would have been; the kingdom of Israel would never have been broken up, either by internal rebellion or external attack, if it had not been that the kings flagrantly turned aside from God. He bore with them very long, but they waxed worse and worse, and at last Gods covenant had to be kept, through their default, by a deed of vengeance against them. Yet today, in spirit, this covenant stands fast, for the Lord Jesus has kept it on his peoples behalf, and now he shall sit upon the throne of David for evermore, blessed be his holy name!
Psa 132:13. For the LORD hath chosen Zion; he hath desired it for his habitation.
Here are some of the sweetest words that ever were written; there are fathomless depths of sweetness in them, for here we have the truth concerning the election of the Church of God: The Lord hath chosen Zion. Some men cannot endure to hear the doctrine of election I suppose they like to choose their own wives; but they are not willing that Christ should select his bride, the Church. Everybody is to have a free will except God. But let them know that God still exercises a sovereign choice among the sons of men. Jesus said to his disciples, Ye have not chosen me, but I have chosen you. Blessed be his name, the truth still stands. The Lord hath chosen Zion; he hath desired it for his habitation. We delight to dwell with those whom we love; and God so loves his Church that he desires ever to dwell in it, and he does dwell in it by his Spirit; and a day shall come when the perfected Church, the new Jerusalem, shall come down out of heaven from God, having the glory of the Lord, and the Lamb shall be the light thereof. You know how the last chapters of the Book of Revelation describe the glorified Church, and God dwelling in the midst of it. The Lord hath chosen Zion: that is the first thing, election. He hath desired it for his habitation: that is the next thing, the indwelling of the Spirit of God in the Church, and this is one of the greatest marvels of which we have ever heard.
Psa 132:14. This is my rest for ever:
Is it not wonderful that God, Jehovah, should say of his people, This is my rest for ever? Now, if he rests, I am sure that we may. It is very remarkable that, when God was making the world, he never rested till he had fitted it up for his child, and everything was ready for Adam. God never stopped his work till there was everything that Adam could desire; and when it was all complete, then he rested the seventh day. So, when he has done everything for his Church, when his work for her is all completed, then Christ rests, but not till then. He says, by the mouth of Isaiah, For Zions sake will I not hold my peace, and for Jerusalems sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth; but that being once accomplished, he says, This is my rest for ever. God does not rest in the work of his hands as a Creator, he rests in the work of Christ as the Redeemer.
Psa 132:14. Here will I dwell; for I have desired it.
God dwells in his Church, and will dwell in it. He has desired to do so, and his desire will certainly be realized; who can cause him to be disappointed?
Psa 132:15. I will abundantly bless her provision:
By which I understand that there will be provision, that there will be abundant provision, and that there will be abundant blessing on that provision. God grant that we may always find it so! Let us plead this precious I will: I will abundantly bless her provision?
Psa 132:15. I will satisfy her poor with bread.
Poor, and yet satisfied; satisfied with bread! Ay, but what kind of bread? The Bread that came down from heaven, the Bread of God, which is Christ Jesus, whose flesh is meat indeed, and whose blood is drink indeed. I will satisfy her poor with bread. The Lord does not say anything about her rich. No, but we read in another place, The rich he hath sent empty away. I wish ever to remain among the poor of the Lords flock; not to put my name down among those perfect people who are so rich in grace that they are obliged to tell everybody about it. No, I would be poor in spirit, emptied more and more, lying lowly and humbly at my Lords feet. I am the more ready to do this because I perceive that the Lord has prepared all his goodness for the poor in spirit: I will satisfy her poor with bread.
Psa 132:16. I will also clothe her priests with salvation: and her saints shall shout aloud for joy.
The prayer in the 8th verse was, Arise, O Lord, into thy rest. In the 14th verse, we read the answer, This is my rest for ever: here will I dwell. Then in the 9th verse was the petition, Let thy priests be clothed with righteousness. Now the Lord gives the response, I will also clothe her priests with salvation. Righteousness is only a part of salvation; but oh, what glorious raiment it is when a man once wears the silken dress of salvation! Talk of cloth of gold there is nothing among royal array that can be compared to the vestments of the saints. I go in for vestments when they are those of which the Lord says, I will also clothe her priests with salvation. They shall be covered over with it, from head to foot, so that there shall be nothing of his people to be seen but his own salvation. Notice the prayer in the 9th verse, Let thy saints shout for joy. And the answer is here, Her saints shall shout aloud for joy. God always gives more than we ask. Silver prayers get golden answers. Open thy mouth wide, says he, and I will fill it. Ay, and then open it again, and he will fill it yet again, for he is able to do exceeding abundantly above all that we ask or think.
Psa 132:17. There will I make the horn of David to bud:
As a stags horn grows, putting out fresh buds and branches, so shall the power of David be increased and enlarged. We see that promise fulfilled spiritually in the growing Kingdom of Christ.
Psa 132:17. I have ordained a lamp for mine anointed.
His name shall never go out like an extinguished lamp. If it be blown out once, as it were, in the death of Solomon or any other, king, yet from that lamp shall another be lighted. The Lord says, I have ordained a lamp, and Christ will always be a source of brightness in the world; he will ever be a light to lighten the Gentiles, and the glory of his people Israel. As the holy lamp in the sanctuary was never to go out, so has God ordained that Christ shall ever shine to the joy and delight of his people.
Psa 132:18. His enemies will I clothe with shame:
In this Psalm two sets of clothing are mentioned; and you can have which you like. Here is one, I will clothe her priests with salvation; and there is the other, His enemies will I clothe with shame? Shame is a terrible thing, many a man has thrown away his life to try to escape from the shame of a guilty conscience; but the ungodly will be for ever clothed with shame, and they will be eternally condemned. His enemies, that is the description of the ungodly. It is of small account what your outward character appears to be; if you are an enemy of Christ, these are the garments in which you will die, and these are the garments in which you will continue to suffer for ever: His enemies will I clothe with shame.
Psa 132:18. But upon himself shall his crown flourish.
Upon Christ the laurel wreath, or rather, the crown of glory, shall never wither. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 132:1-10
Psalms 132
A PRAYER FOR THE SANCTUARY OF JEHOVAH
Dummelow stated that, “This is the most difficult of the Pilgrim Songs. The only reason for this evaluation, however, was, as Dummelow stated it, that, “According to accepted literary criticism, it must be a post-exilic Psalm. To us, there is no difficulty at all. It is the radical literary criticism of the mid-20th century which is wrong. It is simply impossible to fit this psalm into a post-exilic occasion.
As Delitzsch observed, “This Psalm belongs to a time in which the Davidic throne was still standing, and when the sacred ark of the covenant was not as yet irrecoverably lost. Any person able to read will note that the psalm states these facts. Ballard agreed with this, writing that, “There seems to be no alternative to assigning it to a time when a scion of David was ruling in Jerusalem.
Leupold also dated the psalm “near the times of David,” adding that, “We are not impressed with arguments that lead some interpreters to claim for the psalm a post-exilic date.
The fact is that, in all probability, this psalm was used at the dedication of Solomon’s temple, as proved by the quotation of some of it in 2Ch 6:41 f. “This shows that the psalm existed early enough in the reign of Solomon to be ready for the dedication of his temple.
We shall follow the paragraphing suggested by Leupold: “(1) A Prayer Offered at the Dedication of the Temple (Psa 132:1-10); and (2) God’s Answer of the Prayer (Psa 132:11-18).
Psa 132:1-10
THE DEDICATORY PRAYER
“Jehovah, remember for David
All his affliction;
How he sware unto Jehovah,
And vowed unto the Mighty One of Jacob:
Surely I will not come into the tabernacle of my house,
Nor go up into my bed;
I will not give sleep to mine eyes,
Or slumber to mine eyelids;
Until I find out a place for Jehovah,
A tabernacle for the Mighty One of Jacob.
Lo, we heard of it in Ephrathah:
We found it in a field of the wood.
We will go into his tabernacles;
We will worship at his footstool.
Arise, O Jehovah, into thy resting-place;
Thou and the ark of thy strength.
Let thy priests be clothed with righteousness;
And let thy saints shout for joy.
For thy servant David’s sake.
Turn not away the face of thine anointed.”
Jehovah, remember for David all his afflictions. This, as it stands, appears to be a prayer for David who was at the time of this psalm deceased. God is here petitioned to “remember on behalf of David” his many afflictions. To us this appears as a very strange and foreign teaching in the light of the rest of the Bible; and, although we cannot claim any authority for the approval of Dahood’s rendition of these words, we are definitely inclined to accept them. His translation is, “Remember Yahweh, O David. This writer would appreciate further authentic information about this verse. Certainly, an indication of the legitimacy of prayers for the dead must be considered antithetical to the rest of the Holy Scriptures.
“How he sware unto Jehovah” (Psa 132:2). “The oath mentioned here is an addition,”[9] to what is revealed elsewhere in the Bible on this subject. This, however, is fully in keeping with many other similar instances in which inspired writers give additional details of events referred to. Yates thought that, “The psalmist may have been drawing from an independent tradition”; and Leupold suggested that, “The psalmist made a rather free recasting of the facts of that event. Either of these views is acceptable if the inspiration of what is here written is accepted.
“Vowed unto the Mighty One of Jacob” (Psa 132:2). This ancient title of God is also found in Gen 49:24 and in Isa 41:16.
“I will not come into my house … nor into my bed … nor give sleep … or slumber to my eyes” (Psa 132:3-4). This can hardly be taken literally. It is rather “A common figure of speech (Pro 6:4). It simply means that, “The house of the Lord will be his first concern.
“Ephrathah” (Psa 132:6) is an ancient name for Bethlehem.[14] In time, it came to refer to the district around Bethlehem. Addis gave the meaning here as, “We heard of it (the ark) in the district of Ephrathah and found it in the town of Kiriath-jearim.” `The field of the wood’ is a contemptuous reference to Kiriath-jearim, carrying the meaning that, “We found it in the sticks’!
“Arise, O Jehovah” (Psa 132:8). “This was the invocation `whenever the ark set out’ in the days of Moses (Num 10:35)”;[15] and it was most appropriate that the same words should have been used by Solomon as the ark of the covenant was brought into the Temple which he had prepared to receive it. The words of this verse were quoted by the author of 2Chronicles as having been spoken by Solomon on that occasion. “This is the only mention of the ark of the covenant in the Psalter.
“For thy servant David’s sake” (Psa 132:10). Spurgeon called attention to another very significant use of this expression in the days of Hezekiah. The great and terrible army of the Assyrians, led by Sennacherib, was ready to destroy Jerusalem; and God sent a message to Hezekiah, saying, “I will defend this city, to save it, for Mine own sake, and for my servant David’s sake” (2Ki 19:32-34). “What a respect is shown to David’s name by its being thus put on a level with God! Mine own sake, and David’s sake.
“Turn not away the face of thine anointed” (Psa 132:10). The “anointed one” here is one of the Davidic kings who succeeded David. It is not impossible at all that the king was Solomon, although most interpreters suppose it was another one of David’s successors.
E.M. Zerr:
Psa 132:1. The heading placed at the top of this psalm says it was offered on the occasion of removing the ark. The language of several verses will verify it, as also does the history of the event which may be read in 2 Samuel 6 and 1 Chronicles 13. Considering all the circumstances confronting him at that time we can understand why David would ask the Lord to remember him.
Psa 132:2. In this verse David makes indefinite reference to his previous vows of devotion to the Lord.
Psa 132:3. Here the Psalmist starts to specify items in which he had promised to sacrifice his personal pleasure to the interests of the Lord. He would not give priority to his own house and comforts of his own bed.
Psa 132:4. The comforts referred to at the close of the preceding verse are those of rest and sleep. Such joys are right and David did not belittle their importance. He meant that all such pleasures would be given secondary consideration.
Psa 132:5. This verse states the thing that was uppermost in the mind of the Psalmist. He wished to build a house for the Lord but was not to have that privilege. But the ark was not even with the tabernacle where it originally belonged. The next best thing that David could do was to bring it to Jerusalem and house it in a tent which he pitched for that purpose. The ark was the most important article in the service, for it had received the tables of the law and in its presence the high priests met and communicated ith God. That accounts for the language of this verse.
Psa 132:6. Heard of it means the ark was spoken of at Ephratah, which is another form of Bethlehem. The ark had been moved about from place to place and had received some prominence among the people in general.
Psa 132:7. Tabernacle is used in a general sense to mean any place where the presence of God would be represented. Su:h a place would be in the vicinity of the ark that was soon to be brought into the city by David. Worship at his footstool indicates the humble attitude of those who would worship the Lord.
Psa 132:8. This verse might be called a speech of welcome made by David. It was for the coming of the Lord as represented by the ark that was about to arrive.
Psa 132:9. The pronoun thy refers to the Lord, and the priests were the men who were to administer the religious services under the Mosaic system. Clothed with righteousness means that those in charge of the high and holy service of the priesthood should be righteous men. If such a condition could be realized it would cause the saints to shout for joy because of the spiritual encouragement it would mean.
Psa 132:10. The Psalmist presents himself in two different phases; the first as a servant and then as a king. Then the prayer is for God to support him as king remembering his faithfulness as a servant while in his early relations with the Lord.
Fuente: Old and New Testaments Restoration Commentary
The pilgrims stand at the very entrance of the Holy City, and their song is one of strong desire, and equally strong confidence.
In the first part the desire is expressed (vv. Psa 132:1-10). It is for the fulfilment of the God-inspired purpose of David when, through affliction and at cost, he prepared for the building of the sanctuary. The idea of the Theocracy is in mind as they pray, Arise, O Lord, into Thy resting-place. Jehovah is to be the Centre of gathering, while around Him are priests and saints, and before Him the anointed King.
The desire is answered by the assurance of the fidelity of Jehovah to His word (vv. Psa 132:11-18). He has sworn to David, and He will not turn from it. The order is then set forth. The faithful Jehovah, the anointed King, the chosen city, the clothed priests, the rejoicing people, the established kingdom, Whatever were the circumstances of the writing of this song, its placing here is significant. The worshipping people are to be conscious of the true order of their life, and the true meaning of their approach. A spacious conception of the purpose of God is ever necessary to a true worship. Lacking this, the exercises of worship may easily degenerate into selfish formalism. Where it is present, every individual is enabled to contribute to the whole, that which makes for the complete realisation of the ideal.
Fuente: An Exposition on the Whole Bible
the Lords Blessing upon Zion
Psa 132:1-18
This psalm evidently dates from the dedication of Solomons temple. In the glory of completion God never forgets the toils and anxieties of the builders. When the topstone flashes in the sunlight, the trench-diggers, and foundation-makers come in for their need of praise. The singer recapitulates two memorable scenes in the history of the Ark: Ephratah is probably Shiloh, in the tribe of Ephraim, where the Tabernacle was situated in Elis time; while the field of the wood is Kirjath-jearim, whence David brought the sacred emblem to Jerusalem, 1Ch 13:5.
The prayer of Psa 132:8-10 is similar to that of Solomon, 2Ch 6:41. For us the ark of Gods strength is our Lords nature, in which God and man meet. We are called to be priests, to lift our hands in intercession and to fill the earth with praise. Then in Psa 132:11-18 God seems to take the clauses of that prayer, one by one and to answer, them. His resting-place is in His people. The staves were drawn out from the Ark when it was deposited in the Temple. In Christ there is finality; He is Omega, the Last.
Fuente: F.B. Meyer’s Through the Bible Commentary
Psa 132:8-9
In the Psalm before us this prayer stands in a kind of central position: central to the need which prompted it on the one hand, and on the other hand to the bountiful answer which it received.
I. The Temple is here spoken of as the “rest” or abiding-place of God. The original allusion is doubtless to the long wanderings of the symbol of His presence; and it marks a transition from the nomadic condition of the tribes to the compacted life of the nation, and a transfer of obligation suited to the change.
II. The Temple, gorgeous as it was, was incomplete and valueless without the ark. Unless the Lord took possession, the house was left unto the builders desolate, alienated from the purposes of its construction, a lonely and decorated folly.
III. Notice the other blessings which are directly or by obvious implication asked for in the prayer. (1) The presence of God is the chief, the all-absorbing, object of desire; but that presence implies its own diffusion in blessing. The ark of His strength in the Temple implies that those who are in communion with Him may draw upon the resources of His power. (2) The prayer then asks that the “priests may be clothed with righteousness,” which is, in fact, a petition for personal purity. (3) The third blessing asked for is a holy joy in God-joy which has its foundation in the sense of oneness with God both in favour and feeling, and which has its outlet in the appropriate expressions of praise.
IV. Notice the bountiful answer to the prayer, so prompt, so generous, so full. The first ten verses of the Psalm are the prayer. In the eleventh the answer begins. The petition is, “Arise, O Lord, into Thy rest;” the answer, “This is My rest for ever:” the prayer, “Let Thy priests be clothed with righteousness;” the answer, “I will also clothe her priests with salvation” which is of righteousness the flower, and crown, and perfecting: the prayer, “Let Thy saints shout for joy;” the response, “And her saints shall shout aloud for joy.” And then, as if were thrown in the largess of the King, there are abundance and bounty, the blessings of the camp and of the “horn;” that is, the gifts of wisdom and power, the discomfiture of his enemies and on his head an ever-prosperous crown.
W. Morley Punshon, Christian World Pulpit, vol. iii., p. 385.
Psa 132:9
What did these words “priests” and “saints” mean to a Jew? Why does the Psalmist perceive such a close connection between the righteousness of the one and the joy of the other?
I. A whole book of the Pentateuch is written to tell us what the Jewish priest was and what work he did. He could appoint nothing, devise nothing. He was told what he had to do. He was called out, as every other officer of the commonwealth was called out, to be a witness of the Lord God of Israel, of Him who was revealing Himself to the nation, delivering them, governing them, feeding them, judging them. The atonement day testified that the priest was holy, just as every man in the nation was holy, because God had chosen him to be His servant, to do His work; and that he was bound to consider himself holy upon that ground, and upon no other.
II. We have learnt, in speaking of the Jewish priests, what the Jewish saints were. Were they the good men, the choice men of the land, those who stand out in such broad and startling contrast to the stiff-necked race about them? Surely they were these, but then only because they were Israelites, and believed themselves to be Israelites, and claimed the rights of Israelites.
III. The prophets trace many of the nation’s worst corruptions to the priests. They represented the holiness of the nation; if they ever began to fancy that the holiness was their own, that it belonged to them as members of a caste by hereditary right, one can fancy how soon security would take the place of vigilance, how easily they would learn to look in other men for the evils that were getting full possession of their own hearts, how gladly they would escape from the dreary routine of duties that had no meaning for them to coarse animal indulgence. The effect of such spectacles in lowering the tone of the people at large would be gradual and certain. A joyless, thankless spirit would be diffused through all hearts, visible on all countenances. Everywhere there would be a sense of death and dread of it, a glow of life scarcely anywhere. That such a state of things might not overtake his land, the Psalmist prayed, “Let Thy priests be clothed with righteousness; let Thy saints shout for joy.”
IV. There is the same connection as in former days between the unrighteousness of the priests and the joylessness of the saints or the Church. The prayer of the Psalmist is still the one which we have most need to offer. Throughout the history of modern Europe this truth, I think, is written in sunbeams: that the degeneracy of the priesthood is the main cause of the degeneracy of the nations; and this other: that the degeneracy of the priesthood is always connected with unbelief in the righteousness of God.
F. D. Maurice, Sermons, vol. vi., p. 237.
References: Psa 132:13, Psa 132:16.-G. Brooks, Outlines of Sermons, p. 248. Psa 132:15.-J. Baldwin Brown, Christian World Pulpit, vol. xvii., p. 57.
Psalm 132
This Psalm is plainly a hymn for the consecration of the Temple. We may call it the song of the builders. In its first portion, extending to the close of the seventh verse, the Church pleads with God the many thoughts and long toils that had laid the foundation for His house.
I. Let us gather from this portion some lessons touching preparatory work. (1) Look at the picture which is given us here of the aged king setting himself to his task. He has a sense almost of shame in thinking of his own ease and comfort while so much remains to be done. The repose which he has earned and reached at last he will not take. He will put his own comfort second, God’s service-which is but the noblest name for duty-first. The picture of the text may be a rebuke to the slothfulness of us all. (2) Notice, too, that David’s devotedness does make a plea with God. The prayer goes upon the supposition that his toil and self-sacrifice will not, cannot, be all in vain. And the prayer built upon that supposition is answered. (3) Consider how God’s remembrance of such preparatory work is shown. David saw no result from all his toils to build the Temple. He got together the great store, but it was reserved for another to mould it into completeness and to see the cloud of glory fill the house. But none the less was it true that God remembered David and all his afflictions, and accepted and crowned his work. So it is with much of every man’s doings. We all receive unfinished tasks from those who go before; we all transmit unfinished tasks to them that come after. Our vocation is to advance a little the dominion of God’s truth, and to be one of the long line who pass on the torch from hand to hand.
II. Psa 132:8-10 : The prayer for God’s blessing on the builders’ work. (1) Notice the one great blessing which all builders for God should desire: “Arise, O Lord, into Thy rest,” for the Temple of our rearing is not completed till the ark is in its sanctuary and the cloud fills its courts. (2) From this fundamental petition all the other clauses of the prayer flow: (a) power; (b) righteousness; (c) gladness. Such are the Psalmist’s desires for his nation.
III. The final section of the Psalm contains the Divine answer, which more than fulfils the Psalmist’s desires. Each single petition is enlarged in the answer to something much greater than itself.
A. Maclaren, Sermons Preached in Manchester, 2nd series, p. 259.
Reference: Psalm 132-S. Cox, The Pilgrim Psalms, p. 261.
Fuente: The Sermon Bible
A Song of degrees
See title note; (See Scofield “Psa 120:1”).
Fuente: Scofield Reference Bible Notes
remember: Psa 25:6, Psa 25:7, Gen 8:1, Exo 2:24, Lam 3:19, Lam 5:1
all his afflictions: 1Sa 18:1 – 1Sa 30:31, 2Sa 15:1 – 2Sa 20:26
Reciprocal: 1Sa 1:11 – remember 2Sa 6:1 – General 1Ki 11:13 – for David 2Ch 6:42 – remember 2Ch 17:3 – he walked Neh 13:22 – Remember Act 7:46 – and desired
Fuente: The Treasury of Scripture Knowledge
Zion and the King.
A song of the ascents.
Zion and the king, and the relation between these two are the subject of the first psalm of this closing series. Zion is here the seat of two Kingdoms, a heavenly and an earthly one, which now come into an absolute agreement never again to be disturbed. The books of the Kings give us the long history of past discord. The present psalm inaugurates the new peace brought in by the Prince of peace; and founded upon the work by which He has made peace.
The work itself is not here, but the King is, and His zeal for Jehovah’s house -His dwelling-place among men, -which has found the means of accomplishment, at His own cost, of eternal purposes. It will be best to let the psalm speak for itself with regard to such things, as it does in its own perfect way.
It is not directly said to be a psalm of David; but this seems to be most naturally indicated; and the tenth verse, which is generally considered to be against this, is in fact the most decisive argument in its favor, and that just because, interpreted, as is commonly done, it creates,” as Moll says, “the impression, not of a Messianic, but of an historical reference, and of having been spoken by a theocratic king. . . . The suppliant styles himself the anointed of Jehovah, yet prays for an answer ‘for the sake of David thy servant.'” Typically, we shall indeed be troubled to know how to account for this king who prays for the sake of David, except David and the king are one! And then David is the petitioner also. That he speaks of himself in the third person is no difficulty, but quite according to his utterances elsewhere (2Sa 7:20; 2Sa 7:26).
1. The first section gives us the foundation of God’s covenant with Him; his own intense longing for Jehovah’s dwelling-place among men; which was, however, only the mere faint reflection of what it points to in the true “Beloved.” All His trouble sprang but out of this; the zeal of God’s house was that which consumed the Blessed Sufferer Himself. This, therefore, is a plea which the Eternal cannot possibly forget.
The vow of service follows to the “Mighty One of Jacob,” easily realized by us as the God of omnipotent grace. To the purposes of divine grace, in which He is glorified, and in fulfillment of which it is that His dwelling-place is found among men; the “Man Christ Jesus” absolutely devoted Himself. Here was the One who would take no rest, whom no natural weakness would divert from His one object -“a place for Jehovah: tabernacles” -the twofold sanctuary, for us by the rending of the veil made one -“for the Mighty One of Jacob.”
This is indeed what Immanuel -that Name of His which is grounded in the mystery of His wondrous Person -keeps ever before us. “God with man” is what is the innermost thought of the Mediator, what mediation means. The form in which it is here expressed is, of course, Jewish; but it embodies an infinite blessing, which it takes the full Christian gospel and the Book of Revelation together to bring out as we know it now. Eternity alone will give to us its priceless value.
2. Israel’s estrangement from God is now brought before us: a fact of history with a prophetic significance. The ark was the essential feature of the tabernacle. It was the ark of the covenant, -the throne of Jehovah in Israel, upon the mercy-seat of which, once every year, the blood of atonement was sprinkled, in order that the sanctuary might be able to abide in the midst of Israel. When the ark, therefore, went into captivity in the Philistines, land, “Ichabod” was written upon the people. The link between God and the people had ceased to be by the priesthood. God indeed maintained one by the prophet He had raised up for the emergency; but this did not restore the priesthood, nor therefore the ark: it was a sign; rather, of its being in abeyance. And thus, though it speedily returned from among the Philistines, it did not return to its former place in Israel; and David himself speaks of it as not sought unto, all the days of Saul (1Ch 13:3). The words of the psalm here show how far it had dropped out of Israel’s thoughts. “We heard of it at Ephratah;* we found it” -where? “in the fields of the wood.” The last word is “Jaar,” and there is no need for doubt that it refers to Kirjath Jearim; the “city of the woods.” But this style of speech clearly emphasizes it as a place of obscurity and retirement. The city has disappeared, as it were, from view, and only the “woods” are left.
{* Ephratah seems to be certainly not Bethlehem, -which would answer neither to the conditions nor the history, -but the district in which Kirjath Jearim was situated, Caleb-ephratah (1Ch 2:24), named from Caleb’s wife Ephratah,whose son Shobal was the “father of Kirjath-jearim” (ver. 50). This was the view of Delitzsch and Hitzig.}
But now the call to return is heard: “let us go unto His tabernacles; let us worship at His footstool.” The abrupt, impulsive character of the address is quite in keeping. The heart is now awake, and realizing its ungrateful neglect of Him who is thus in grace come down to man.
3. Now the house is got ready for its divine Inhabitant. He is besought to come in; and after all changes to find here his rest: “Arise, Jehovah, into Thy resting-place, Thou and the ark of Thy strength.” Here is His throne, and the priestly service must be connected with it, if it is to be a throne of grace. The priesthood of the past failed through the iniquity which characterized it: now may Jehovah provide Himself priests that shall be clothed with righteousness; and let pious ones, instead of wailing “Ichabod,” shout for joy. The plea with which the psalm began is again urged: “For thy servant David’s sake, turn not away the face of Thine Anointed.”
The plea is, I think, here a double one, and complete in its two members. Christ in His Person and work are represented in “David” and Jehovah’s “Anointed.” But instead of the actual work being named, it is rather His own appointment to it and the testimony given of His delight in that appointment, that Jehovah is besought to remember. He had made no mistake. It was the Christ, His Christ, who invited Him to enter into the house made ready for Him; in the fulfillment of His own purposes of unfailing grace.
4. Jehovah’s answer commences in the fourth section; but here we are called to distinguish, as connected with the typical character of the announcement, that which was but the type and therefore imperfect and transient, from that which belonged to this eternal purpose. We see in the end of Samuel (2Sa 23:5, notes) how David there would have us distinguish. Here there is the same separation: the fourth section gives us the conditional promise, in connection; however, with that which is not so; while the fifth section speaks only of the unconditional.
The unconditional purpose is first of all shown as the basis of the conditional. But here David is, however, simply the historical person: “Jehovah hath sworn unto David in truth; He will not turn from it: Of the fruit of thy body will I set upon thy throne.” Here, plainly, is something more than Solomon. David is to have a throne upon which a Son of his shall sit unchangingly. Christ is not named, but can alone be this “Son of David,” -not David, but his Son.
In contrast with this we have then the conditional promise: “If thy children keep My covenant, and My testimony that I shall teach them, their children shall also sit upon thy throne for aye.” Here is what explains the long history of failure. The promise, like that as to Abraham’s seed, has its two different -and in some sense contrasted -applications. The fulfillment seems fitful and uncertain until the eye rests on Christ; and then, through Him at last, even that on the lower plane is finally secured.
5. But then we pass from that which is conditional to sovereign purpose; and here, though the fulfillment may be delayed, there is nothing but absolute assurance. We can see, too, that it is the real and full answer to the prayer of the first part of the psalm. In this again Christ is the antitypical David, and the blessing is eternal.
Again we see that God’s everlasting purpose alone explains all the rest:
“For Jehovah hath chosen Zion: He hath desired it for a habitation for Himself. This is My resting-place for aye: here will I dwell, for I have desired it.” Here we see, indeed, how God rests in His love, -because His heart is satisfied.
Here He pours out His heart, therefore: “I will abundantly bless her provision; I will satisfy her needy ones with bread.” While grace more than answers the desire for its tender ministrations: “I will also clothe her priests with salvation,” -a security greater than that of any personal righteousness of man; “and her pious ones” -not holy ones, as separate from evil, but godly rather, as with heart for God -“shall shout” -aye, shall shout aloud for joy.”
And here, in the everlasting city, the horn of David’s power shall bud forth at last, without any check or intermittence. “I will set in order a lamp for Mine Anointed.” Now there is final triumph: “His enemies will I clothe with shame; but upon Himself shall His crown flourish.”
Fuente: Grant’s Numerical Bible Notes and Commentary
Psa 132:1-2. Lord, remember David Thy covenant with David; or Davids eminent piety and zeal for thy service; and all his afflictions All his sufferings for thy sake, all the solicitude of his mind, all his hard and wearisome labours for thy service and glory. How he sware and vowed Made a solemn vow, and confirmed it with an oath. This he undoubtedly did, although no mention be made of it in the history of David. Unto the mighty God of Jacob Of Israel; that is, the people so called, the posterity of Jacob.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
This psalm is justly ascribed to David. It recites his vow to seek out a place of rest for the ark of the Lord; and the song of praise and prayer on its removal from Kirjath-jearim.
Psa 132:6. Ephrata, or Ephratha, near to which was Shiloh. So the LXX. The fields of the wood. Hebrews jaar, a wood; hence Kirjath-jearim, a town in the wood, where David found the ark.
Psa 132:9. Let the priests be clothed with righteousness. Job says, I put on righteousness and it clothed me: my judgment was a robe and a diadem. Patriarchs and priests were splendidly arrayed when they officiated at the altar, which suggested the fine idea of moral glory, as the costume of the mind, or the putting off the body of the sins of the flesh, and putting on the Lord Jesus Christ, of whose glory the highpriests garments were a figure.
Psa 132:11-12. The Lord hath sworn in truth unto David. When his mind was depressed at not being allowed to build the temple, the Lord promised him a glory infinitely better; namely, that he should be, in his posterity, the father of the Messiah, who should sit upon the throne for ever. Here is a promise in which no condition is named. 2Sa 7:12. But with his posterity, the Lord speaks otherwise: If thy children will keep my covenant, they also shall sit upon thy throne for everif not, if they refuse and rebel, I will cast them off for ever. 1Sa 2:30. 1Ch 28:9.
Psa 132:13-14. The Lord hath chosen Zionthis is my rest for ever. So we read in Psa 68:16; but the prophet foresaw that the Lord would build another temple, one of living stones, on the tops of the mountains. Isa 2:2; Isa 28:16. This new Jerusalem, and only this, is Gods rest for ever. Mic 4:1.
Psa 132:17. There will I make the horn of David to bud. Christ is that horn of salvation, whose kingdom shall be made strong, and endure for ever. Luk 1:69.
Suitable reflections on this psalm, which relates to the removal of the ark, will be found on 2Sa 6:7. and Psalms 89.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
CXXXII. Davids Zeal and its Reward.
Psa 132:1-5. Davids oath to find a worthy abode for the Ark in which Yahweh dwelt.
Psa 132:1 b. affliction: rather pains, i.e. the pains he took to find a dwelling for Yahweh. He had (1 Chronicles 21) made elaborate provision for the material of the Temple buildings and had desired himself to erect them. The oath mentioned here is an addition to the sacred legend.
Psa 132:6-8. The finding and translation of the Ark.
Psa 132:6. The exegesis is the merest guesswork. Ephrathah may mean Bethlehem (see Mic 5:2, Rth 4:11); the field of the wood may mean Kiriath-jearim (= city of woods), where the Ark abode twenty years (1Sa 7:2).) Here the general sense would seem to be that David heard of the Ark in his native town and found it not at Shiloh where it used to be, but at Kiriath-jearim. Or, since Ephrathah is said in 1Ch 2:50 to have been an ancestor of Kiriath-jearim, we may understand the verse to mean, We found the Ark in the district of Ephrathah and in the town of Kiriath-jearim.
Psa 132:11 f. Yahwehs oath in return for Davids piety. Davids sons and sons sons in endless succession are to sit on his throne, if they are faithful to Yahweh.
Psa 132:13-18. The prosperity of Zion, the beloved of Yahweh.
Psa 132:15. provision: read, Zion.
Psa 132:17. A lamp is the figure of prosperity. David (2Sa 2:17) embodies the prosperity of Israel, and is therefore said to be its lamp or light (cf. also Job 29:3).
Psa 132:18. flourish: rather shine.
Fuente: Peake’s Commentary on the Bible
PSALM 132
An appeal to the Lord to remember David’s afflictions, and the Lord’s promises.
The godly remnant brought into a right moral condition, as described in Psalm 131, can appeal to the Lord to fulfill the desires of David, and His own unconditional promises, by establishing His King in Zion, and taking up His abode in the midst of His people.
(vv. 1-5) The psalm opens with an appeal to the Lord to remember the afflictions of David when rejected by man, and his zeal for the house of God. The sufferings and the zeal of David are but a foreshadowing of the yet deeper sufferings and greater zeal of Christ, who, in the day of His rejection, could say, The zeal of thine house hath eaten me up (Joh 2:17).
Moreover, the afflictions and desires of David will once again be realized in the future experiences of the godly remnant as foretold in these Pilgrim Songs, which express their sorrows as well as their longings after the house of God.
(vv. 6-7) Thus the godly remnant identify themselves with the thoughts of David, and his desires become their desires. Like David, they long that the ark may have its true place in the midst of God’s people. They heard of the ark in the place of its neglect, after having been in the hands of the enemy, and they find it in the fields of the wood, as that which was forgotten and valueless in the eyes of the nation (See 1Ch 13:3-5). The fields of the wood, or the fields of Jair is probably a poetic allusion of Kirjath-jearim, meaning the city of woods where David found the ark.
(vv. 8-10) Verses 8 to 10, present the prayer of the godly to the Lord. First, they pray that the Lord would come into their midst, finding His rest in His tabernacle, and His righteous power, to bless His people, in the ark of His strength – the ark that we know speaks of Christ. Then they pray that the priests may be clothed with righteousness – that their practical ways may be in accord with their holy office. Thirdly, they pray that the Lord’s people may shout for joy. Finally they pray that the King may be established in the favour of the Lord.
(vv. 11-12) In verses 11 and 12, the godly remnant assure their hearts of the ultimate blessing of Israel on the ground of the unconditional promises made to David, while recalling the conditional promise in respect of which Israel’s failure had incurred all the sorrows of their long captivity.
(vv. 13-18) The closing verses of the psalm very blessedly set forth the Lord’s answer to David’s desires, as voiced by the godly. David had said, Arise O Lord, into thy rest. The Lord answers that He hath chosen Zion; he hath desired it for his habitation. This is my rest for ever: here will I dwell; for I have desired it. But the Lord’s answer, as ever, exceeds the desires of His people, for He adds, I will abundantly bless her provision: I will satisfy her poor with bread.
David had prayed that the priests might be clothed with righteousness. The Lord answers, I will also clothe her priests with salvation.
David had said, Let thy saints shout for joy. The Lord answers, Her saints shall shout aloud for joy.
Finally, the throne of David will not only be established in the Person of Christ, the Horn of David, whose enemies will be clothed with shame, but upon himself shall his crown flourish.
Fuente: Smith’s Writings on 24 Books of the Bible
132:1 A Song of degrees. LORD, remember David, [and] all his {a} afflictions:
(a) That is, with great difficulty he came to the kingdom, and with great zeal and care he went about to build your temple.
Fuente: Geneva Bible Notes
Psalms 132
The writer of this psalm led the Israelites in praying that God would bless Israel for David’s commitment to the Lord.
"Because of its emphasis on the temple and on God’s election of Zion, the psalm is here classified as a Song of Zion. The Songs of Zion have much in common with the royal psalms, as they celebrate the glories associated with Jerusalem: temple and kingship. Unlike the royal psalms, the Songs of Zion proclaim the glories of Zion in universal and eschatological terms . . ." [Note: VanGemeren, p. 804.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. The prayer to remember David 132:1-5
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
This verse expresses the theme of the psalm. It is a cry to God to remember David’s afflictions that he experienced concerning his desire to glorify God by finding a suitable place for the ark of the covenant to dwell.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 132:1-18
THE continuance of “the sure mercies of David” to his descendants for his sake is first besought from God, and is then promised, for his sake, by God Himself, speaking in the singers spirit. The special blessing sought for is Jehovahs dwelling in His house, which is here contemplated as reared after long toil. Expositors differ, as usual, in regard to the date and occasion of this psalm. Its place among the pilgrim psalms raises a presumption in favour of a post-exilic date, and one class of commentators refers it confidently to the period of the rebuilding of the Temple. But the mention of the Ark (which disappeared after the destruction of Solomons Temple) can be reconciled with that supposed date only by a somewhat violent expedient. Nor is it easy to suppose that the repeated references to Davids descendants as reigning in accordance with Gods promise could have been written at a time when there was no king in Israel. Zerubbabel has indeed been suggested as “the anointed” of this psalm; but he was not king, and neither in fact nor in idea was he anointed. And could a singer in Israel, in the post-exilic period, have recalled the ancient promises without some passing sigh for their apparent falsification in the present? Psa 89:1-52, is often referred to as the “twin” of this psalm. Its wailings over the vanished glories of the Davidic monarchy have nothing corresponding to them here. These considerations are against a post-exilic date, for which the chief argument is the inclusion of the psalm in the collection of pilgrim songs.
If, on the other hand, we disregard its place in the Psalter and look at its contents, it must be admitted that they perfectly harmonise with the supposition that its occasion was the completion of Solomons Temple. The remembrance of Davids long-cherished purpose to build the House, of the many wanderings of the Ark, the glad summons to enter the courts to worship, the Divine promises to David, which were connected with his design of building a Temple, all fit in with this view of the occasion of the psalm. Singularly enough, some advocates of later dates than even the building of the second Temple catch in the psalm tones of depression, and see indications of its having been written when the glowing promises which it quotes appeared to have failed. It is not in reference to “Nature” only that “we receive but what we give.” To other ears, with perhaps equal though opposite bias, glad confidence in a promise, of which the incipient fulfilment was being experienced, sounds in the psalm. To some it is plain that it was written when Ark and king had been swept away; to others it is equally clear that it presupposes the existence of both. The latter view is to the present writer the more probable.
The psalm is not divided into regular strophes. There is, however, a broad division into two parts, of which Psa 132:1-10 form the first, the pleading of Israel with Jehovah; and Psa 132:11-18 the second, the answer of Jehovah to Israel. The first part is further divided into two: Psa 132:1-5 setting forth Davids vow; Psa 132:6-10 the congregations glad summons to enter the completed sanctuary and its prayer for blessings on the worshipping nation with its priests and king. The second part is Jehovahs renewed promises, which take up and surpass the peoples prayer. It is broken by a single verse (Psa 132:13), which is an interjected utterance of Israels.
“One remembers anything to another, when one requites him for what he has done, or when one performs for him what one has promised him” (Delitzsch). Davids earnest longing to find a fixed place for the Ark, his long-continued and generous amassing of treasure for the purpose of building the Temple, are regarded as a plea with God. The solidarity of the family, which was so vividly realised in old times, reaches its highest expression in the thought that blessings to Davids descendants are as if given to him, sleeping in the royal tomb. Beautifully and humbly the singer, as representing the nation, has nothing to say of the toil of the actual builders. Not the hand which executes, but the heart and mind which conceived and cherished the plan, are its true author. The psalmist gives poetic version of Davids words in 2Sa 7:2. “See now, I dwell in a house of cedar, but the Ark of God dwelleth in curtains,” contains in germ all which the psalmist here draws out of it. He, the aged king, was almost ashamed of his own ease. “God gave him rest from his enemies,” but he will not “give sleep to his eyes” till he finds out a place for Jehovah. Wearied with a stormy life, he might well have left it to others to care for the work which the prophet had told him that he was not to be permitted to begin. But not so does a true man reason. Rather, he will consecrate to God his leisure and his old age, and will rejoice to originate work which he cannot hope to see completed, and even to gather materials which happier natures and times may turn to account. He will put his own comfort second, Gods service first.
Such devotedness does make a plea with God. The psalmists prayer goes on that supposition, and Gods answer endorses it as valid. He does not require perfect faithfulness in His servants ere He prospers their work with His smile. Stained offerings, in which much of the leaven of earthly motives may be fermenting, are not therefore rejected.
Psa 132:6-10 are the petitions grounded on the preceding plea, and asking that Jehovah would dwell in the sanctuary and bless the worshippers. Psa 132:6 offers great difficulties. It seems clear, however, that it and the next verse are to be taken as very closely connected (note the “we” and “us” occurring in them for the only time in the psalm). They seem to describe continuous actions, of which the climax is entrance into the sanctuary. The first question as to Psa 132:6 is what the “it” is, which is spoken of in both clauses; and the most natural answer is-the Ark, alluded to here by anticipation, though not mentioned till Psa 132:8. The irregularity is slight and not unexampled. The interpretation of the verse mainly depends on the meaning of the two designations of locality, “Ephrathah” and “the fields of the Wood.” Usually the former is part of the name of Bethlehem, but the Ark in all its wanderings is never said to have been there. Most probably Shiloh, in which the Ark did remain for a time, is intended. But why should Shiloh be called Ephrathah? The answer usually given, but not altogether satisfactory, is that Shiloh lay in the territory of Ephraim, and that we have instances in which an Ephraimite is called an “Ephrathite,” {Jdg 12:5; 1Sa 1:1; 1Ki 11:26} and therefore it may be presumed that the territory of Ephraim was called Ephrathah. “The fields of the Wood,” on the other hand, is taken to be a free poetic variation of the name of Kirjath-jearim (the city of the woods), where the Ark long lay, and whence it was brought up to Jerusalem by David. In this understanding of the verse, the two places where it remained longest are brought together and the meaning of the whole verse is, “We heard that it lay long at Shiloh, but we found it in Kirjath-jearim.” Delitzsch, followed by Cheyne, takes a different view, regarding “Ephrathah” as a name for the district in which Kirjath-jearim lay. He founds this explanation on the genealogies in 1Ch 2:19; 1Ch 2:50, according to which Calebs wife, Ephrath, was the mother of Hur, the ancestor of the Bethlehemites, and whose son Shobal was the ancestor of the people of Kirjath-jearim; Ephrathah was thus a fitting name for the whole district, which included both Bethlehem and Kirjath-jearim. In this understanding of the names, the verse means, “We heard that the Ark was at Kirjath-jearim, and there we found it.”
Psa 132:7 must be taken as immediately connected with the preceding. If the same persons who found the Ark still speak, the “tabernacle” into which they encourage each other to enter must be the tent within which, as David said, it dwelt “in curtains”; and the joyful utterance of an earlier age will then be quoted by the still happier generation who, at the moment while they sing, see the sacred symbol of the Divine Presence enshrined within the Holy Place of the Temple. At all events, the petitions which follow are most naturally regarded as chanted forth at that supreme moment, though it is possible that the same feeling of the solidity of the nation in all generations, which, as applied to the reigning family, is seen in Psa 132:1, may account for the worshippers in the new Temple identifying themselves with the earlier ones who brought up the Ark to Zion. The Church remains the same, while its individual members change.
The first of the petitions is partly taken from the invocation in Num 10:35, when “the Ark set forward”; but there it was a prayer for guidance on the march; here, for Jehovahs continuance in His fixed abode. It had wandered far and long. It had been planted in Shiloh, but had deserted that sanctuary which He had once loved. It had tarried for awhile at Mizpeh and at Bethel. It had been lost on the field of Aphek, been borne in triumph through Philistine cities, and sent back thence in terror. It had lain for three months in the house of Obed-edom, and for twenty years been hidden at Kirjath-jearim, It had been set with glad acclaim in the tabernacle provided by David, and now it stands in the Temple. There may it abide and go no more out! Solomon and Hiram and all their workmen may have done their best, and the result of their toils may stand gleaming in the sunlight in its fresh beauty; but something more is needed. Not till the Ark is in the Shrine does the Glory fill the house. The lesson is for all ages. Our organisations and works are incomplete without that quickening Presence. It will surely be given if we desire it. When His Church prays, “Arise, O Lord, into Thy rest, Thou and the Ark of Thy strength,” His answer is swift and sure, “Lo, I am with you always.”
From this petition all the others flow. If “the Ark of Thy strength” dwells with us, we too shall be strong, and have that Might for our inspiration as well as our shield. “Let Thy priests be clothed with righteousness.” The pure vestments of the priests were symbols of stainless character, befitting the ministers of a holy God. The psalmist prays that the symbol may truly represent the inner reality. He distinguishes between priests and the mass of the people; but in the Church today, as indeed in the original constitution of Israel, all are priests, and must be clothed in a righteousness which they receive from above. They do not weave that robe, but they must “put on” the garment which Christ gives them. Righteousness is no hazy, theological virtue, having little to do with everyday life and small resemblance to secular morality. To be good, gentle, and just, self-forgetting and self-ruling, to practise the virtues which all men call “lovely and of good report,” and to consecrate them all by reference to Him in whom they dwell united and complete, is to be righteous; and that righteousness is the garb required of, and given by God to, all those who seek it and minister in His Temple.
“Let Thy favoured ones utter shrill cries of joy.” Surely, if they dwell in the Temple, gladness will not fail them. True religion is joyful. If a man has only to lift his eyes to see the Ark, what but averted eyes should make him sad? True, there are enemies, but we are close to the fountain of strength. True, there are sins, but we can receive the garment of righteousness. True, there are wants, but the sacrifice whereof “the meek shall eat and be satisfied” is at hand. There is much unreached as yet, but there is a present God. So we may “walk all the day in the light of His countenance,” and realise the truth of the paradox of always rejoicing, though sometimes we sorrow.
The final petition is for the anointed king, that his prayers may be heard. To “turn away the face” is a graphic expression, drawn from the attitude of one who refuses to listen to a suppliant. It is harsh in the extreme to suppose that the king referred to is David himself, though Hupfeld and others take that view. The reference to Solomon is natural.
Such are the psalmists petitions. The answers follow in the remainder of the psalm, which, as already noticed, is parted in two by an interjected verse (Psa 132:13), breaking the continuity of the Divine Voice. The shape of the responses is determined by the form of the desires, and in every case the answer is larger than the prayer. The Divine utterance begins with a parallel between the oath of David and that of God. David “sware to Jehovah.” Yes, but “Jehovah has sworn to David.” That is grander and deeper. With this may be connected the similar parallel in Psa 132:13 and Psa 132:14 with Psa 132:5. David had sought to “find a habitation” for Jehovah. But He Himself had chosen His habitation long ago. He is throned there now, not because of Davids choice or Solomons work, but because His will had settled the place of His feet. These correspondences of expression point to the great truth that God is His own all-sufficient reason. He is not won to dwell with men by their importunity, but in the depths of His unchangeable love lies the reason why He abides with us unthankful. The promise given in Psa 132:12, which has respect to the closing petition of the preceding part, is substantially that contained in 2Sa 7:1-29. Similar references to that fundamental promise to David are found in Psa 89:1-52, with which this psalm is sometimes taken to be parallel; but that psalm comes from a time when the faithful promise seemed to have failed for evermore, and breathes a sadness which is alien to the spirit of this song. Psa 132:13 appears to be spoken by the people. It breaks the stream of promises. God has been speaking, but now, for a moment, He is spoken of. His choice of Zion for His dwelling is the glad fact, which the congregation feels so borne in on its consciousness that it breaks forth into speech. The “For” at the beginning of the verse gives a striking sequence, assigning, as it does, the Divine selection of Zion for His abode, as the reason for the establishment of the Davidic monarchy. If the throne was set up in Jerusalem, because there God would dwell, how solemn the obligation thereby laid on its occupant to rule as Gods viceroy, and how secure each in turn might feel, if he discharged the obligations of his office, that God would grant to the kingdom an equal date with the duration of His own abode! Throne and Temple are indissolubly connected.
With Psa 132:14 the Divine Voice resumes, and echoes the petitions of the earlier part. The psalmist asked God to arise into His rest, and He answers by granting the request with the added promise of perpetuity: “Here will I dwell forever.” He adds a promise which had not been asked-abundance for all, and bread to fill even the poor. The psalmist asked that the priests might be clothed in righteousness, and the answer promises robes of salvation, which is the perfecting and most glorious issue of righteousness. The psalmist asked that Gods favoured ones might utter shrill cries of joy, and God replies with an emphatic reduplication of the word, which implies the exuberance and continuance of the gladness. The psalmist asked for favour to the anointed, and God replies by expanded and magnificent promises. The “horn” is an emblem of power.
It shall continually “sprout”-i.e., the might of the royal house shall continually increase. The “lamp for Mine anointed” may be simply a metaphor for enduring prosperity and happiness, but many expositors take it to be a symbol of the continuance of the Davidic house, as in 1Ki 15:4, where, however, the word employed is not the same as that used here, though closely connected with it. The promise of perpetuity to the house of David does not fit into the context as well as that of splendour and joy, and it has already been given in Psa 132:12. Victory will attend the living representative of David, his foes being clothed by Jehovah with shame-i.e., being foiled in their hostile attempts-while their confusion is as a dark background, against which the radiance of his diadem sparkles the more brightly. These large promises are fulfilled in Jesus Christ, of the seed of David; and the psalm is Messianic, as presenting the ideal which it is sure shall be realised. and which is so in Him alone.
The Divine promises teach the great truth that God over answers our desires, and puts to shame the poverty of our petitions by the wealth of His gifts. He is “able to do exceeding abundantly above all that we ask or think,” for the measure of His doing is none other than “according to the Power that worketh in us,” and the measure of that Power is none other than “the working of the strength of His might, which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places.”