Exegetical and Hermeneutical Commentary of Psalms 132:2
How he swore unto the LORD, [and] vowed unto the mighty [God] of Jacob;
2. How he sware ] Or, Who sware: a poetical mode of expressing the earnestness of his resolution. There is no mention of any oath or vow in the historical narrative. The fact of the translation of the Ark to Zion is recorded in 2 Samuel 6, David’s desire to build a Temple in 2 Samuel 7.
the Mighty One of Jacob ] Cp. Psa 132:5. This title, derived from Gen 49:24, is a reminder that it was to Jehovah that David owed his victories (2Sa 5:12; 2Sa 7:1). It is used in Isa 49:26; Isa 60:16; cp. Isa 1:24.
Fuente: The Cambridge Bible for Schools and Colleges
How he sware unto the Lord – The solemn oath which he took that he would make this the first object; that he would give himself no rest until this was done; that he would sacrifice his personal ease and comfort in order that he might thus honor God. This oath or purpose is not recorded in the history. The fair interpretation of this would be either
(1) that these words properly expressed what was in the mind of David at the time – that is, his acts implied that this purpose was in his heart; or
(2) that this vow was actually made by David, though not elsewhere recorded. Such a vow might have been made, and the remembrance of it kept up by tradition, or it might have been suggested to the author of the psalm by direct inspiration.
And vowed unto the mighty God of Jacob – See Gen 49:24. The God whom Jacob worshipped, and who had manifested himself so signally to him as a God of might or power.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. How he sware unto the Lord] It is only in this place that we are informed of David’s vow to the Lord, relative to the building of the temple; but we find he had fully purposed the thing.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He made a solemn vow, and confirmed it with an oath; which he undoubtedly did, although no mention be made of it 2Sa 7. Thus many historical passages which were omitted in their proper places, are afterwards recorded upon other occasions; of which examples have been formerly noted.
Of Jacob; of Israel; Jacob and Israel are frequently put for their posterity; as hath been frequently observed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
How he sware unto the Lord, [and] vowed unto the mighty [God] of Jacob. Whom Jacob called so, Ge 49:24; and to whom he vowed a vow, and is the first we read of that did make one, and it was concerning the house of God, Ge 28:17; and who had an experience of the might and power of God in protecting and defending him from his brother Esau: of this oath and vow of David no mention is made elsewhere, but no doubt they were made; see Ps 119:106; of the Messiah’s swearing, though upon another account, to whom this may be applied, see Isa 45:23.
Fuente: John Gill’s Exposition of the Entire Bible
2. Who sware to Jehovah. One affliction of David is particularly mentioned, That he was filled with perplexity on account of the situation of the Ark. Moses had commanded the people ages before to worship God in the place which he had chosen. (Deu 12:5.) David knew that the full time had now arrived when the particular place should be made apparent, and yet was in some hesitation — a state of things which was necessarily attended with much anxiety, especially to one who was so ardently attached to the worship of God, and so vehemently desirous to have the fixed presence of God with the nation, for its defense and government. It is said that he swore to see to the building of the Temple, and to postpone every other consideration to the accomplishment of this object. (130) The objurgation may seem to assume a somewhat too harsh and severe form, when he declares his resolution to refuse sleep, his food, and the common supports of life, until a place should have been set apart for the Temple. To have acted in this way would have been to show an inconsiderate zeal, for it did not become him to prescribe the time to God, nor was it possible for him to endure any number of fasting days or sleepless nights. Then when are we to consider that this vow was taken? I am aware indeed that some Hebrew writers judge it to have been at that period when he fell down trembling at the sight of the angel; but, without denying that the plot of ground was pointed out to him immediately after that circumstance, it is altogether a forced and unsupported conjecture to say, that what had so long been in the thoughts of David was conceived at that exact time. Nor is there anything which should prevent us from supposing that his language is here to be understood as hyperbolical, and that this was not a vow in the strict form of it, but to be understood in a qualified sense that he would never enter his house, nor ascend his couch, without feeling a concern upon this subject. He felt persuaded that the settlement of the sanctuary was intimately connected with the state of the kingdom; and we need not be surprised that so long as he was kept in uncertainty regarding the place of the Temple, he should scarcely have felt assured of his very crown, and have been incapable of sharing the ordinary comforts of life with any satisfaction. Still, where Scripture has been silent we can say nothing certain; and I may throw out these things as what seems to me the most probable interpretation. And I think the sense of the passage may very well bear to be that which I have mentioned, That until informed of the place of the Ark’s destined residence, David was full of concern and anxiety, dwelling in his house, or when he lay upon his bed. As to the vow itself, this and other passages afford no ground for supposing, with the Papists, that God approves of whatever vows they may utter, without regard to the nature of them. To vow unto God that which he has himself declared to be agreeable to him, is a commendable practice; but it is too much presumption on our part to say that we will rush upon such vows as suit our carnal inclination. The great thing is that we consider what is agreeable to his will, otherwise we may be found depriving him of that wherein indeed his principal right lies, for with him “to obey is better than sacrifice.” (1Sa 15:22.)
(130) This oath is not mentioned in any of the historical books of the Old Testament. There is, however, allusion in them to his vow on the subject, although he was forbidden by God to perform it. See 2Sa 7:2; and 1Ch 22:7.
Fuente: Calvin’s Complete Commentary
(2) How he sware.Literally, who sware. The expression Mighty One of Jacob is taken from the patriarch himself (Gen. 49:24; comp. Isa. 1:24, &c).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
If David king of Israel thus vowed, and thus engaged to Jehovah; surely it requires but little acquaintance with the scripture (when once the Holy Ghost hath brought us to the knowledge of David’s Surety) to discover that he represented only the Lord Christ, in his suretyship engagements for his people. Was it not Jesus, who at the call of Jehovah stood up to build the temple of the Lord: and whose soul was straitened, until he had accomplished it? Could the Lord possibly mean Solomon, king of Israel, David’s son after the flesh, when he said, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever? Who doth not see in all this, that it is Christ, the seed of David after the flesh (but David’s Lord after the Spirit) that is all along intended by these declarations? I pray the Reader to consult the following scriptures upon this grand point; and if his mind find satisfaction from them, as I pray he may, I beseech him to be very jealous in future over himself while reading the word of God, and not fall into the error, too common in the Church, but which in days of the gospel like the present, should be carefully avoided, I mean that of dwelling upon the type, to the prejudice of more clearly seeing the antitype. I know by experience that from being more conversant with thing s natural, than with things spiritual, we are too apt to overlook what is intended, from looking too much to what is said. It is of Christ the scriptures principally treat in every part, and therefore, after him we should be searching. The scriptures in elucidation of this Psalm, which I wish the Reader to consult, are 2Sa 7:1-16 ; Psa 89:2-4 . And I particularly request, the Reader to take notice of that part of this Psalm, as connected with the former, from the 19th to the 36th verse (Psa 89:19-36 ); all which most fully prove that Christ, and not David, is referred to. It is to God’s Holy One the Lord speaks, in vision; and of whose kingdom there will be no end, Luk 1:26-33 . Hence the multitude’s salutation of Christ, Mat 21:5-9 . See also Zec 6:12-13 ; Mic 5:2 with Mat 2:1-6 . So that the sacred writer sings in this Psalm of going into His tabernacles, whose birth-place was found at Bethlehem-Ephratah.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 132:2 How he sware unto the LORD, [and] vowed unto the mighty [God] of Jacob;
Ver. 2. How he sware unto the Lord ] Out of the abundance of his affections, 1Ch 29:3 , see Psa 119:106 he solemnly took God to witness; and this he did, say the Rabbis, at that time when he saw the punishing angel, and was terrified.
And vowed unto the mighty God of Jacob
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the mighty [God] of Jacob. The mighty One to Whom Jacob vowed his vow. Title occurs outside the Pentateuch, only here, and Gen 49:24; Isa 1:24 (Israel); Psa 49:26; Psa 60:16. Note the Figure of speech Epistrophe(App-6) for emphasis in Psa 132:5.
Fuente: Companion Bible Notes, Appendices and Graphics
he sware: Psa 56:12, Psa 65:1, Psa 66:13, Psa 66:14, Psa 116:14-18, Psa 119:106, 2Sa 7:1
the mighty: Psa 132:5, Psa 46:11, Psa 50:1, Psa 146:5, Psa 146:6, Gen 49:24
Reciprocal: Gen 28:20 – vowed Exo 3:6 – I am Lev 5:4 – to do evil Num 21:2 – vowed 1Sa 1:11 – remember Isa 45:23 – every tongue Joh 12:3 – ointment
Fuente: The Treasury of Scripture Knowledge
Specifically, David underwent personal discomfort because he wanted to build a temple for Yahweh (2 Samuel 7). This led him to make great personal sacrifices to prepare for its construction, even though the Lord did not permit him to build the building himself. His desire to erect a magnificent temple was a desire to glorify God. In the ancient Near East, people associated the splendor of a temple with the greatness of the deity it honored. Therefore David wanted to build the most glorious temple he could. David’s desire to build God a house resulted in God promising to build David a house or dynasty. The psalmist’s prayer that God would remember David, then, involved His remembering and fulfilling His promises to David.