Exegetical and Hermeneutical Commentary of Psalms 132:17
There will I make the horn of David to bud: I have ordained a lamp for mine anointed.
17. There ] In Jerusalem.
will I make the horn of David to bud ] More exactly, will I make a horn sprout forth for David. The figure may mean simply, that Jehovah will restore the prosperity and victorious might of the house of David (cp. Psa 89:17; Psa 89:24; Eze 29:21). The verb sprout however suggests a reference to the prophecies of Jer 23:5; Jer 33:15; Zec 3:8; Zec 6:12, where tsemach, ‘sprout,’ is used as a title of the Messianic king, while in Dan 7:7-8; Dan 7:24; Dan 8:5, ‘horn’ is a symbol for ‘king,’ so that the words may be intended to have a personal reference and point to the Messianic king. Zacharias appears to have had this passage in mind, Luk 1:69; and the fifteenth of the “eighteen Benedictions” in the Jewish Liturgy incorporates it. “Cause the sprout of David thy servant to sprout forth speedily, and let his horn be exalted in Thy salvation.”
Fuente: The Cambridge Bible for Schools and Colleges
17. I have prepared a lamp for mine anointed ] The burning lamp is a natural metaphor for the preservation of the dynasty (Psa 18:28; 1Ki 11:36 ; 1Ki 15:4; 2Sa 21:17). The use of the verb prepared, as in Exo 27:20-21; Lev 24:2-4, suggests that there may be an allusion here to the lamp kept burning perpetually in the sanctuary. Mine anointed is here David himself (Psa 18:50), rather than his successors.
Fuente: The Cambridge Bible for Schools and Colleges
There will I make thy horn of David to bud – The horn was an emblem of power; and then, of success or prosperity. See the notes at Luk 1:69. The word rendered to bud means to grow, or to shoot forth as a plant, or as grass grows; and then it may be applied to anything which shoots forth or grows. The allusion here would seem to be to a horn as it shoots forth on the head of an animal. So David would be endowed with growing strength; would have the means of defending himself against his enemies, and of securing victory. The language had no original reference to the Messiah, but it is not improperly applied to him (as springing from David) in Luk 1:69. On the word horn, see the notes at Psa 75:4. Compare Psa 89:17, Psa 89:24; Psa 92:10; Psa 112:9; Dan 7:8; Dan 8:5.
I have ordained a lamp for mine anointed – Margin, a candle. I have appointed; that is, I have given him that which will always be as a lamp or guide to him; that by which he will see to walk. I have given him true and precious promises, which will be to him as a lamp, a candle, a lantern is to one walking in the night. See Psa 18:28, note; Psa 119:105, note.
Fuente: Albert Barnes’ Notes on the Bible
Psa 132:17
I have ordained a lamp for Mine anointed.
A lamp ordained for Gods anointed
I. Christ as Gods anointed,
1. He is a Redeemer and Saviour of Gods choosing.
2. Called and sent of God.
3. Prophet, Priest, and King of His Church.
4. Thoroughly fitted and furnished for His work, by an unmeasurable effusion of the Holy Spirit.
II. The lamp that God has ordained.
1. This lamp was first set up in the purpose of God from eternity, or in the council of peace, when the whole plan of salvation through Christ was laid.
2. This lamp was first lighted in this louver world, immediately after the fall in paradise; when a dark and dismal night of woe and misery was spreading itself over our first parents, then a gleam of light began to break out in the first promise (Gen 3:15): and afterwards unto Abraham (Gen 22:18).
3. The lamp of the Gospel shone typically and prophetically during all the Old Testament period, before the coming of Christ in the flesh. It shone, as it were, under a veil, and only among the Jews.
4. After the coming of Christ in the flesh, and His resurrection and ascension into heaven, the lamp of Gospel light was brightened, and the light of it was made more general and extensive. The veil of types, ceremonies, and prophecies, was rent, and, by the commandment of the everlasting God, carried unto all nations for the obedience of faith, Christ being given of God for (Act 13:47).
5. Ministers of the Gospel are, as it were, the lamp bearers. They are commissioned by Christ, to preach the Gospel, to teach all nations.
III. The ordination of this lamp.
1. God has ordained the places and parts of the world where it shall be set up and shine (Rom 11:33).
2. As He ordained the places where the lamp shall be set up, so He ordained how long it should shine, before it be lifted to another part of the earth. He ordained how long it should shine among the Jews, viz. until Christ came. He ordained how long it should shine in the Churches of Asia, before He came and removed His candlestick. He has ordained how long the Gospel and a faithful ministry shall stay in any parish or congregation also.
3. He has ordained what souls or persons shall be converted, edified, or built up, by the Gospel: when He sends it unto any nation or congregation of Zion (that is, the place where the Gospel-lamp is set up), it shall be said this man and that man was born there, etc.
4. He ordains by what instrument or minister the Gospel-lamp shall be brought unto a people or particular person. Paul is ordained for the Gentiles, Peter for the Jews, and every one of the apostles and other ministers, led by the ruling hand of the sovereign Lord, to labour in this, or that, or the other spot of His vineyard.
5. He ordains what fruit and success a minister with his lamp shall have, what number of souls shall be edified, and who shall be hardened and blinded by His light. (E. Erskine.)
A lamp for Gods anointed
I. Gods anointed (Psa 45:7).
1. He was chosen to be Gods anointed (Isa 42:1).
2. He was called and sent by God (Isa 42:6).
3. His investiture in His offices (Isa 42:7).
4. Fulness of grace for His great work (Col 1:19).
II. The lamp ordained for Gods anointed.
1. Some of its discoveries.
(1) It shows a trinity of persons in the Godhead (1Jn 5:7).
(2) It reveals the everlasting counsel (2Sa 23:5).
(3) It demonstrates the mystery of the incarnation (2Co 5:19).
(4) It discovers the doctrine of substitution (Psa 89:19).
(5) It shines into the grave, and shows Christs resurrection and ours (Heb 7:25).
(6) Its light shows mans darkness and salvation (Psa 119:104).
2. Some of its properties.
(1) It is a lamp of Divine formation (2Ti 3:16-17).
(2) It is a dazzling brightness that this lamp sheds (Joh 9:39).
(3) It has an assimilating power (Joh 15:3).
(4) It is a profitable lamp (Psa 119:105).
(5) It is a lamp of general use (Luk 2:10).
(6) It is an ancient lamp (Jer 6:16).
(7) It is a durable lamp (Psa 119:89).
III. The reasons why God has ordained it.
1. To the honour of His Son Jesus Christ (Joh 5:39).
2. To perpetuate His name to all ages (Rom 9:17).
3. For the gathering of His people (Isa 55:11). (T. B. Baker, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. There will I make the horn of David to bud] There, in the Christian Church, the power and authority of the spiritual David shall appear.
I have ordained a lamp] I have taken care to secure a posterity, to which the promises shall be expressly fulfilled.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There; in Jerusalem, the seat of the kingdom, and, which is no small advantage to that family, the only place of my presence and worship in the world.
The horn of David to bud; his power and glory to flourish and increase, and to be propagated to his posterity.
A lamp; a successor or succession to continue for ever in his family, as this phrase is expounded, 1Ki 11:36; 15:4; and particularly one eminent and glorious light, to wit, the Messias, who shall come out of his loins, and revive and vastly enlarge his kingdom.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. make the horn . . . tobudenlarge his power.
a lampthe figure ofprosperity (Psa 18:10; Psa 18:28;Psa 89:17). With the confoundingof his enemies is united his prosperity and the unceasing splendor ofhis crown.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
There will I make the horn of David to bud,…. Which the Targum interprets “a glorious” King; and both Kimchi and Ben Melech, and also Arama, understand it of the Messiah, and very rightly; called the horn of the Lord’s Anointed, and the horn of salvation, 1Sa 2:10 Lu 1:69; expressive of his power and strength, in allusion to the horns of cattle, with which they push their enemies and defend themselves; so horns are interpreted kings, Da 7:24; and is fitly applied to Christ, raised up of the seed of David, the man of God’s right hand, made strong for himself, who is a mighty King and an able Saviour; as appears by what he has done and suffered, by the deliverance and salvation of his people, and by the destruction of all their enemies: and it is here promised that God would make this horn to “bud” or branch out, in allusion to another name of the Messiah, the “branch”; and it is the same as raising up to David a righteous branch, or causing the Messiah to spring forth as a branch out of his roots, for which reason he is called the Lord’s servant, the branch, and the man the branch; see Jer 23:5; and it should be further observed that the Lord says, “there” will I do it; that is, either at Ephratah, which is Bethlehem, the place where the Messiah was to be born, and was born; or else at Zion or Jerusalem, where he appeared and showed himself, where he taught his doctrines and wrought many of his miracles, and near to which he suffered and died; and this shows that the Messiah must be come, that this horn of David must have budded, or the man the branch brought forth, since Bethlehem and Jerusalem are long ago demolished;
I have ordained a lamp for mine anointed; which Jerom understands of John the Baptist, the forerunner of Christ, who was a burning and shining light, but was not “that light”, that famous light, that was to come, but was sent to bear witness of it; he being but as a candle, as the word here used signifies, in comparison of the sun of righteousness; but rather it means a son and successor of David, the Lord’s anointed; in which sense the phrase is often used,
1Ki 11:36; and here the famous and illustrious Son and successor of his, the Messiah, the light which lightens every man with the light of reason; and who is the light of the world of his people, enlightening them with the light of grace, and will be the light of the New Jerusalem state, and of the ultimate glory; him God has “ordained” as such, even foreordained him before the foundation of the world; this lamp, or light, he prepared in eternity, and it dwelt with him, and therefore was desired to be sent out from him, Da 2:22; which places are to be understood of the Messiah; [See comments on Da 2:22] and
[See comments on Ps 43:3].
Fuente: John Gill’s Exposition of the Entire Bible
17. There will I make, etc. He reverts to the state of the kingdom, which God had promised to take under his care and protection. It is necessary that we should attend to the peculiar force of the words employed I will make the horn of David to bud Now there can be no doubt as to the meaning of the term horn, which in Hebrew is very commonly used to signify force or power; but we are to mark that by the horn budding there is an allusion to the humble original of the kingdom, and the singular restorations which it underwent. David was taken from the menial drudgery of the sheepfold, and from the lowly cottage where he dwelt, the youngest son of his father, who was no more than an ordinary shepherd, and was advanced to the throne, and rose by a series of unlooked for successes. Under Jeroboam the kingdom was at an early period so effectually cut down again, that it was only by budding forth from time to time that it maintained itself in a moderate degree of advancement. Afterwards it underwent various shocks, which must have issued in its destruction, had it not still budded anew. And when the people were dispersed in the captivity, what must have become of them, had not God made the broken and trampled horn of David, again to bud? Isaiah accordingly seems to have had this in his eye when he compared Christ to a rod which should spring not from tree in full growth, but from a trunk or stem. (Isa 11:1.) To the prophecy now before us Zechariah perhaps refers when he says, “Behold the man whose name is the Branch,” (Zec 6:12,) intimating that in this way only could the power and dignity of the kingdom be restored after the dismemberment and ravages to which it had been exposed. In 2Sa 23:5, David makes use of the word employed in the verse before us, but in somewhat a different sense, referring to the continual advancement of the kingdom unto further measures of prosperity. Here the inspired penman rather refers to the singular manner in which God would cause the horn of David to revive again, when at any time it might seem broken and withered. The figure of the lamp is much to the same effect, and occurs in many other places of Scripture, being a prophecy very generally in the mouths of the people. The meaning is, that the kingdom, though it underwent occasional obscurations, would never be wholly extinguished under the calamities which overtook it, being as the lamp of God constantly burning, and pointing out safety to the Lord’s people, though not shining to a great distance. At that time all the illumination enjoyed was but the feeble lamp which shone in Jerusalem; now Christ, the sun of righteousness, sheds a full radiance all over the world.
Fuente: Calvin’s Complete Commentary
(17) Horn of David.The sprouting or growing horn is an image of young, vigorous life. (See Note, Psa. 75:5.) The Messianic application of this prediction comes out in Zechariahs song (Luk. 1:69).
I have ordained a lamp.Or, I have trimmed a lamp; the word used in connection with the sacred lights, under the express charge of Aaron and his sons (Exo. 27:21; Lev. 24:2-3). But with this distinctly sacerdotal allusion we must also combine the special allusion to the Davidic dynasty, according to the promise (1Ki. 11:36): That David my servant may have a light (or, lamp, as here) always before me in Jerusalem.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. Horn The emblem of power; in symbolic language, of kingly power.
Anointed A common appellative of David in the Psalms, wherein it occurs nine times, and uniformly applies to him. See on Psa 132:10, and Psa 2:2; Psa 18:50; Psa 20:6.
Ordained a lamp From a comparison of the text with 1Ki 11:36; 1Ki 15:4 ; 2Ki 8:19; 2Ch 21:7, it is seen that to ordain “a lamp,” or light, for David, means to decree for him a perpetual dynasty. This clearly strikes into the Messianic sphere, and is fulfilled only in Christ. “Ordain,” has the sense of to prepare, to arrange. God had arranged everything in his plan and covenant for the perpetuity of David’s throne.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 132:17. The horn of David, &c. These are metaphors in frequent use. David should ever have in Jerusalem a horn flourishing, and a light or lamp burning: a horn is an emblem of sovereignty. As one horn dropped off, another should spring up: and his lamp should never be extinguished; in allusion to the ever-burning lamp of the temple. See Mudge. That this mystically refers to Christ, who in a peculiar manner is God’s anointed, the Jews themselves confess.
REFLECTIONS.1st, The psalm opens with a prayer to God. Lord, remember David, and all his afflictions; which may be the words of David himself, pleading God’s faithfulness, and looking for support under all his troubles; or of Solomon pleading the covenant established with his father, and his afflictions, his sufferings, or the toil and trouble he underwent in making preparations for the building of the temple; or his humility, which he so strongly expressed, 2Sa 2:18. It may refer also to the Messiah, as the church’s prayer, that God would remember the covenant of grace established with him, and accept his sufferings and humiliation, in behalf of all true believers.
1. The Psalmist recites David’s solemn vow; so earnestly bent was he on erecting a temple for the Lord, the mighty God of Jacob, whose protection he had so greatly experienced, that by an oath he bound his soul, either literally not to enter his house, or sleep on his bed, till he had fixed on the place where the temple of God should be erected; or figuratively, as others interpret it, that he should enjoy no peace and satisfaction in any of his worldly comforts, till this grand affair was determined. At Ephratah or Shiloh the tabernacle had been heard of, for there formerly it had been placed; but now it was found in the fields of the wood at Kirjath-jearim: or this may be applied to the Messiah, the true tabernacle of God with men, who should be born at Bethlehem Ephratah, and be found in the fields of the wood, in a low and abject condition, Eze 16:5.; and wherever he is found, all true believers will take up their word and say, We will go into his tabernacles, the places of public worship, where this incarnate Lord manifests his presence, grace, and love, towards his people: we will worship at his footstool, as humble supplicants and dutiful subjects.
2. The Psalmist prays, [1.] That God would condescend to take up his residence in the place erected for his honour. Arise, O Lord, into thy rest, where he might fix his settled abode, and no more remove from place to place, as when in the tabernacle in the wilderness; thou, and the ark of thy strength; the figure of him who is mighty to save his faithful people, and their everlasting help and hope. [2.] That God’s priests might be clothed with righteousness; in their preaching and practice adorning their high vocation and calling; and without this, their sacred function serves but to aggravate the guilt of their unfaithfulness. [3.] That all God’s saints may shout for joy, as they did, 2Sa 6:15 and as all true believers continue to do, while they behold the glory of the Lord Jesus, and hear his gospel dispensed by a faithful, zealous, and exemplary ministry. [4.] For himself he prays, For thy servant David’s sake, in consequence of the covenant established with him, turn not away the face of thine anointed; be gracious to Solomon, anointed to sit on his throne. This may be regarded also as the believer’s prayer in general, who is anointed with an unction from the Holy One; and for Jesus’s sake, the spiritual David, expects and prays for the light of God’s countenance and regard.
2nd, The great and precious promises, here delivered, were not designed for the men of that generation only, but are equally applicable to us under our higher dispensation. We have,
1. The unchangeable oath of God, confirming to David the kingdom of Israel, and to his successors. Of the fruit of thy body will I set upon thy throne; not only Solomon, but that glorious successor the Lord Jesus, Act 2:30 whose kingdom should be an everlasting kingdom.
2. The condition on which David’s posterity shall possess the throne of Israel, is, their fidelity: while they continue true to God’s law, he will shew them the faithfulness of his promise. This they soon violated, and consequently lost the earthly throne. Let us take warning, lest we fall short of the celestial throne.
3. God’s choice of Zion for his abode. There he fixed his residence in the temple, the figure of the gospel church, where he continues to dwell; and in every faithful soul, in the most blessed sense, is this verified, This is my rest for ever: here will I dwell, for I have desired it. Lord, in my heart thus take up thy blest abode!
4. The rich promises that he makes to his Zion, [1.] Plenty shall bless the land: so abundant the provision, that even the poor shall eat and he satisfied: but richer far the provision of his grace in his church, where all who hunger and thirst after righteousness, may come and be filled, and the poorest and most miserable sinner shall not go empty away, but find pardon, grace, and salvation, liberally provided for and bestowed upon him in Jesus Christ. [2.] He engages fully to answer the prayer which was made, Psa 132:9 to clothe the priests with salvation, and to give joy to all his saints; and this he does still, when he sends forth into the ministry men full of faith and of the Holy Ghost, by whose labours the knowledge of salvation is diffused, and the children of God, enlightened by their preaching, rejoice in Christ Jesus, and the glorious gospel of his grace. [3.] He promises to strengthen the house of David. There will I make the horn of David to bud; a successor shall be given him, whose throne shall be greater than his father’s: I have ordained a lamp for mine anointed, that his light may never be extinguished, but his posterity continue. His enemies will I clothe with shame, their devices disappointed, and themselves vanquished: but upon himself shall his crown flourish! all which, in the most eminent sense, is true, and applicable to that Son of David, who should be the horn of salvation to all believers, Luk 1:69 saving them with a mighty salvation: a lamp ever burning, the light of the world, the sun of righteousness shining for ever and ever in the firmament of grace, according to God’s most gracious purpose. All his enemies must sooner or later be clothed with shame; either the shame of penitents, returning to him in deep humiliation; or the shame of criminals, led forth to execution, suffering the vengeance of eternal fire: his crown must for ever flourish, he shall reign not only till all his enemies are fallen, but to the days of eternity; and, what is the joy of the faithful, he will make them kings with himself, and they shall reign with him in eternal glory.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 132:17 There will I make the horn of David to bud: I have ordained a lamp for mine anointed.
Ver. 17. There will I make the horn of David to bud ] A metaphor from those living creatures, quorum ramosa sunt cornua, which have snags in their heads (as deer have), which are unto them instead of boughs. For “horn,” some read beam of David. Confer Luk 1:78 .
I have ordained a lamp
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the horn of David = a horn for David.
to bud: i.e. to bring forth: viz. a son and heir. See App-67.
lamp. According to Gen 15:17; and note there.
Fuente: Companion Bible Notes, Appendices and Graphics
will I make: Psa 92:10, Psa 148:14, Eze 29:21, Luk 1:69
I have ordained: 1Ki 11:36, 1Ki 15:4, 2Ch 21:7, Luk 2:30-32
lamp: or, candle
Reciprocal: Num 17:8 – budded 2Sa 3:18 – By the hand 2Sa 21:17 – quench 1Ki 11:13 – for David 1Ki 12:16 – now see 2Ch 10:16 – David Psa 16:5 – thou Psa 18:2 – horn Psa 18:28 – candle Psa 89:17 – our horn Isa 10:27 – because Jer 33:21 – may Lam 2:3 – the horn Act 26:6 – the promise
Fuente: The Treasury of Scripture Knowledge
Psa 132:17-18. There In Jerusalem, the seat of the kingdom, and the only place of my presence and worship in the world; will I make the horn of David to bud His power and glory to flourish and increase, and to descend to his posterity. I have ordained a lamp for mine anointed A successor or succession to continue in his family, as this phrase is expounded 1Ki 11:36; 1Ki 15:4; where see the notes; and particularly one eminent and glorious light, namely, the Messiah, who shall descend from him, and revive, and greatly enlarge his kingdom.
His enemies That have formed designs against him; will I clothe with shame When they shall see all their designs baffled, and their vain hopes disappointed; but upon himself Upon him and his posterity, shall his crown flourish That is, his government shall be established and enlarged, and shall be more and more to his honour. This prediction was to have its full accomplishment in Jesus Christ, whose crown of honour and power shall never fade, nor the flowers of it wither. The crowns of earthly princes continue only for a short time; but Christs crown shall endure to all eternity, and the crowns reserved for his faithful subjects are such as fade not away.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
132:17 There will I make the {l} horn of David to bud: I have ordained a lamp for mine anointed.
(l) Though his force for a time seemed to be broken, yet he promises to restore it.
Fuente: Geneva Bible Notes
The "horn of David" that God promised would spring forth refers to a ruler that He would raise up from David’s descendants (cf. Dan 7:24; Luk 1:69). The "lamp" is a figure for a leader (cf. 2Sa 21:17; 1Ki 11:36). It refers to the same person God said He would prepare for His anointed, David. In other words, God promised to raise up one of David’s descendants who would defeat his enemies. This promise found partial fulfillment in some of David’s successors who followed him on the throne of Israel, but Messiah will fulfill it ultimately (cf. Isa 4:2; Jer 23:5; Jer 33:15; Zech. 3:18; Zec 6:12).
This royal psalm should encourage God’s people to believe that He will fulfill His promises, specifically the promises regarding David’s messianic descendant and capital.