Exegetical and Hermeneutical Commentary of Psalms 132:14
This [is] my rest forever: here will I dwell; for I have desired it.
14. Jehovah speaks. The expression of His Will in the facts of history is translated into the form of an utterance. Observe the stress laid on the Divine choice: in making Jerusalem the religious centre of the nation (and ultimately of the world) David was fulfilling Jehovah’s purpose. This verse corresponds to the prayer of Psa 132:8, as Psa 132:16 to that of Psa 132:9.
my rest ] My resting-place, as in Psa 132:8. Cp. 1Ch 28:2; Isa 11:10; Isa 66:1.
Fuente: The Cambridge Bible for Schools and Colleges
This is my rest for ever – My home; my permanent abode. I will no more remove from place to place – as when the ark was carried in the wilderness, and as it has been since; but Zion shall now be the fixed seat of religion. See the notes at Psa 68:16.
Here will I dwell … – Permanently; constantly.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. This is my rest for ever] Here the Christian Church is most indubitably meant. This is God’s place for ever. After this there never will be another dispensation; Christianity closes and completes all communications from heaven to earth. God has nothing greater to give to mankind on this side heaven; nor does man need any thing better; nor is his nature capable of any thing more excellent.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will no more wander to several places as I have done, but here I have fixed my abode.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14-18. That choice is expressedin God’s words, “I will sit” or “dwell,” or sitenthroned. The joy of the people springs from the blessings of Hisgrace, conferred through the medium of the priesthood.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
This [is] my rest for ever,…. The rest of my majesty, as the Targum; the place of his rest: and this being for ever shows that not Mount Zion literally, nor the temple, are meant; but the church and people of God, in whom he rests in his love, and rejoices over with joy; who are the objects of his delight, and with whom he abides for ever; for this phrase is expressive of pleasure and delight, and of permanency and perpetuity;
here will I dwell, for I have desired it; not merely by his omnipresence, in which sense he dwells everywhere, both in heaven and in earth; nor only by his omnipotence, by which he upholds all creatures in their being, and so is present with them all; and they all live and move, and have their being, in him: but by his Spirit and grace reviving and refreshing the hearts of his people with his gracious presence; which is enjoyed in his house and ordinances, and makes them lovely and delightful; and may be expected there, since he has promised it, and it is so desirable and agreeable to himself to dwell there.
Fuente: John Gill’s Exposition of the Entire Bible
Shiloh has been rejected (Psa 78:60), for a time only was the sacred Ark in Bethel (Jdg 20:27) and Mizpah (Jdg 21:5), only somewhat over twenty years was it sheltered by the house of Abinadab in Kirjath-Jearim ( 1Sa 7:2), only three months by the house of Obed-Edom in Perez-uzzah ( 2Sa 6:11) – but Zion is Jahve’s abiding dwelling-place, His own proper settlement, (as in Isa 11:10; Isa 66:1, and besides 1Ch 28:2). In Zion, His chosen and beloved dwelling-place, Jahve blesses everything that belongs to her temporal need ( for , vid., on Psa 27:5, note); so that her poor do not suffer want, for divine love loves the poor most especially. His second blessing refers to the priests, for by means of these He will keep up His intercourse with His people. He makes the priesthood of Zion a real institution of salvation: He clothes her priests with salvation, so that they do not merely bring it about instrumentally, but personally possess it, and their whole outward appearance is one which proclaims salvation. And to all her saints He gives cause and matter for high and lasting joy, by making Himself known also to the church, in which He has taken up His abode, in deeds of mercy (loving-kindness or grace). There ( , Psa 133:3) in Zion is indeed the kingship of promise, which cannot fail of fulfilment. He will cause a horn to shoot forth, He will prepare a lamp, for the house of David, which David here represents as being its ancestor and the anointed one of God reigning at that time; and all who hostilely rise up against David in his seed, He will cover with shame as with a garment (Job 8:22), and the crown consecrated by promise, which the seed of David wears, shall blossom like an unfading wreath. The horn is an emblem of defensive might and victorious dominion, and the lamp ( , 2Sa 21:17, cf. , 2Ch 21:7, lxx ) an emblem of brilliant dignity and joyfulness. In view of Eze 29:21, of the predictions concerning the Branch ( zemach ) in Isa 4:2; Jer 23:5; Jer 33:15; Zec 3:8; Zec 6:12 (cf. Heb 7:14), and of the fifteenth Beracha of the Shemone – Esre (the daily Jewish prayer consisting of eighteen benedictions): “make the branch ( zemach ) of David Thy servant to shoot forth speedily, and let his horn rise high by virtue of Thy salvation,” – it is hardly to be doubted that the poet attached a Messianic meaning to this promise. With reference to our Psalm, Zacharias, the father of John the Baptist, changes that supplicatory beracha of his nation (Luk 1:68-70) into a praiseful one, joyfully anticipating the fulfilment that is at hand in Jesus.
Fuente: Keil & Delitzsch Commentary on the Old Testament
14. This is my rest for ever. The same truth is here put into the mouth of God, to give it additional weight; and it is declared not to have been in vain that the Temple had been erected, since God would show effectually and by practical testimonies the delight which he had in the worship of his own appointment. God’s resting, or talking up his habitation, are expressions which denote his being present with men in the manifestation of his power. Thus he dwelt in Zion, in the sense that there his people worshipped him according to the prescription of his law, and found besides the benefit of the service in his favorable answer to their requests. It was eventually seen, in a very striking manner, that this was the promise of an infallible God, whet, after the Temple had been overthrown, the altar cast down, and the whole frame of legal service interrupted, the glory of the Lord afterwards returned to it once more, and remained there up to the advent of Christ. We all know in what a wicked and shameful manner the Jews abused the divine promise which is here made, under the impression that it necessarily laid God under an obligation to favor them, taking occasion from if, in the pride of their hearts, to despise, and even cruelly persecute the Prophets. Luther on this account calls it “the bloody promise;” for, like all hypocrites who make God’s holy name a covert for iniquity, they did not hesitate, when charged with the, worst, crimes, to insist that it was beyond the power of the Prophets to take from them privileges which God had bestowed. With them to assert that the Temple could be stripped of its glory, was equivalent to charging God with falsehood, and impeaching his faithfulness. Under the influence of this spirit of vain confidence they proceeded such inconceivable lengths in shedding innocent blood. Were the Devil of Rome armed with pretensions as splendid, what bounds would be set to its audacity? As it is, we see how fiercely, and with what bloody pride it arrogates the name of the Church, while outraging all religion, in open contempt of God and flagrant violation of humanity. But what of that? the hierarchy would otherwise fall, and this must stand, if Christ would not desert his spouse the Church! The refutation of such a plea is not far to seek. The Church is limited to no one place: now that the glory of the Lord shines through all the earth, his rest is where Christ and his members are. It is necessary that we rightly understand what the Psalmist says of the everlasting continuance of the Temple. The advent of Christ was “the time of reformation,” and the figures of the former Testament, instead of being then proved or rendered vain, were substantiated, and received their fulfillment in him. If it be still objected that mount Zion is here spoken of as the everlasting residence of God, it is sufficient to answer that the whole world became an enlarged mount Zion upon the advent of Christ.
Fuente: Calvin’s Complete Commentary
Psa 132:14 This [is] my rest for ever: here will I dwell; for I have desired it.
Ver. 14. This is my rest for ever ] It was so because God was pleased to make it so; he rested in his love; he would seek no farther, Zep 3:17 .
For I have desired it
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
my rest: Psa 132:8, Isa 11:10, Isa 66:1, Zep 3:17
here will: Psa 68:18, Psa 76:2, Psa 135:21, 1Ki 8:13, 1Ki 8:27, Isa 8:18, Isa 12:6, Isa 57:15, Joe 3:21, Eph 2:22, Heb 12:22, Rev 21:23
for I have: Psa 87:2
Reciprocal: Exo 20:24 – in all places Lev 26:11 – I will Num 35:34 – dwell among Deu 12:5 – habitation Deu 33:12 – The beloved Jos 9:27 – in the place 1Ki 8:44 – toward the city 1Ki 9:3 – mine eyes 1Ki 11:13 – for Jerusalem’s 1Ki 14:21 – the city 2Ki 21:4 – In Jerusalem 2Ki 21:7 – In this house 1Ch 6:31 – after that 1Ch 22:1 – This is the house 1Ch 23:25 – that they may dwell in Jerusalem 1Ch 28:2 – rest 2Ch 6:2 – I have built 2Ch 7:12 – have chosen 2Ch 7:16 – have I chosen 2Ch 30:8 – which he hath 2Ch 32:19 – the God 2Ch 33:7 – God had said Ezr 6:12 – caused Psa 2:6 – my Psa 3:4 – his Psa 9:11 – which Psa 24:3 – the hill Psa 43:3 – thy holy Psa 68:16 – the hill Psa 74:2 – this mount Psa 125:1 – be as mount Isa 14:32 – the Lord Isa 18:4 – I will Isa 25:10 – in this Jer 17:25 – and this Jer 25:30 – his holy Eze 23:4 – Aholibah Eze 34:26 – my hill Eze 35:10 – whereas Eze 43:7 – where I Eze 48:35 – The Lord Dan 2:11 – whose Hos 5:15 – return Hab 2:20 – the Lord Hag 1:8 – and I will take Zec 1:17 – choose Mat 23:21 – and by Rev 14:1 – mount
Fuente: The Treasury of Scripture Knowledge
132:14 This [is] my rest for ever: here will I dwell; for I have {i} desired it.
(i) Meaning, for his own sake and not for the plentifulness of the place: for he promises to bless it, declaring before that it was barren.