Proverbs 14

Proverbs 14:1

Introduction

In the Songs of Ascents in Psalms 120-126 we recognize the Feast of the blowing of trumpets, the New Year’s Day of Israel, when preparations take place to go to Jerusalem. In the Songs of Ascents in Psalms 130-131 we find the day of atonement. In the last two Songs of Ascents, Psalms 133-134, we recognize the Feast of Booths.

These three feasts are the last three of the seven feasts of the LORD in Leviticus 23 (Leviticus 23:23-44). Prophetically, these three feasts have to do with the restoration of Israel. We therefore recognize these three feasts in these songs of Ascents.

Psalms 130 is a retrospective of the day of atonement that found its fulfillment in the atoning death of Christ about 2,000 years ago. In Isaiah 53, actually beginning in Isaiah 52:13, we hear the confession of faith of the remnant on the occasion of the day of atonement (Isaiah 52:13-15; Isaiah 53:1-12).

Forgiveness and Fear

This eleventh “Song of Ascents” (Psalms 130:1a) is also the sixth of the seven “penitential psalms” (Psalms 6; 32; 38; 51; 102; 130; 143). The psalmist or God-fearing cries “out of the depths … to You, O LORD” (Psalms 130:1b; cf. Jona 2:2). This is about the depths of the sea as a picture of a very great distress in which a person is only one step away from death (cf. Isaiah 51:10; Jona 2:3). In these depths, as with Jonah, it is not possible to save oneself. The only hope is the LORD. This is what the psalmist sees. He cries to the LORD.

Exactly what distress it is about is not said. We can derive from this song that the psalmist is overwhelmed by the distress of his sins. He speaks of “iniquities”, “forgiveness”, “lovingkindness”, and “redemption” (Psalms 130:3; 4; 7; 8).

Prophetically, we do know of Israel’s distress. Just as David committed two great sins – adultery with Bathsheba and murder of Uriah, Bathsheba’s husband – so too Israel has committed these two great sins. For Israel committed adultery, or idolatry, with the antichrist, and rejected and murdered its Messiah, Christ (John 5:43). By their sin against God in idolatry and their sin against the Neighbor in the murder of Christ, they have broken the two stone tablets of the law.

The exclamation “O LORD” indicates the intense suffering under which the psalmist is burdened, and that there is no one but the LORD, Yahweh, Who can help him. This intense suffering is also evident in Psalms 130:2. After crying to the LORD, the God-fearing asks the “Lord”, Adonai, the sovereign Ruler and Provider, to hear and be attentive. In His hand are life and death.

He asks the Lord to hear his voice and that His ears be attentive to the voice of his supplications (cf. 2 Chronicles 6:40; Nehemiah 1:6; 11). He makes an urgent appeal to the Lord to pay attention to him, for he is in great, hopeless need. Therefore, he cries and pleads with Him to look at him, who is sitting there in great depth, in misery over his sins, and to lift him up out of it.

In doing so, he appeals to God’s grace (Psalms 130:3). He knows that he has no right to deliverance from his misery. He is aware that no man, including him, can stand in God’s presence when God “marks iniquities”.

In Psalms 130:1-6, the psalmist speaks in the first person singular – “I” and “my”. Psalms 130:7-8 make it clear that he is speaking on behalf of the whole people, “Israel”. That means this is about the iniquity of Israel. That is also what takes place on the day of atonement. The day of atonement is about redemption from the sins of all the people. The high priest acts on behalf of the whole people. It makes clear why the Redeemer had to bear the name Jesus: it was because He would save His people from their sins (Matthew 1:21).

For example, in Leviticus 16, the living goat had to carry away the people’s iniquity into the wilderness never to return (Leviticus 16:21-22). We have also seen this in Psalm 103: “As far as the east is from the west, so far has He removed our transgressions from us” (Psalms 103:12). The east is the direction to which the living goat was to go, the west is where the people were, in Jerusalem.

God sees all iniquities; not one escapes Him (cf. Jeremiah 2:22). To ‘mark iniquities’ means to impute those iniquities to the sinner, to hold him responsible for them. It means to keep track of those iniquities, to ‘keep’ them. The consequence is that God cannot receive him into His presence and cannot share with him what is on His heart, in other words, He cannot have fellowship with him.

This awareness is the beginning of the way up to reconciliation. We see this with the prodigal son. He has left his father and is living a wicked life. Then he comes to himself. He acknowledges that he is solely to blame for everything and wants to confess that to God and to his father. There is no self-maintenance at all, but the acknowledgment that he needs forgiveness. That is the moment of the way back to his father (Luke 15:17-19). Then he gets up and goes to his father, who takes him into his arms full of mercy (Luke 15:20).

This is the Divine “but” of which the God-fearing is also aware (Psalms 130:4). This is what he also says to God: “But there is forgiveness with You” (cf. Nehemiah 9:17; Daniel 9:9). Forgiveness is obtainable only from God, not from any man, and only on the basis of confession of sins and faith in the blood of His Son (1 John 1:9). As a result, he whose sins are forgiven can approach God and be in His presence. This is the meaning of the day of atonement.

Those who know and enjoy this forgiveness will not only rejoice with joy, but above all will fear God. That is stated here as the goal of forgiveness. Fear is not being anxious about God or being afraid of Him, but having reverence and awe for Him. The awareness of forgiveness will not result in a frivolous life, but a life of worship of God and obedience to Him (cf. Deuteronomy 5:29; 1 Peter 1:17). Forgiveness turns people into saints and imitators of God (Ephesians 4:32; Ephesians 5:1-2).

To fear God is necessary to be able to draw near to Him. This is not so much about being delivered from the threat of judgment as it is about being able to draw near to God as a priest. That is the purpose of the day of atonement. The day of atonement is not about salvation from the anger of God – that is the Passover – but about how a redeemed people can approach God without being killed (cf. Leviticus 10:1-3).

The meaning of the day of atonement is explained in the letter to the Hebrews. The result of the atonement is: “Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, by a new and living way …” (Hebrews 10:19-20), or to approach God as a worshiper (John 4:23).

Proverbs 14:2

Expectation and Hope

That the fear in Psalms 130:4 that comes through forgiveness is not being afraid of God, as Adam was after his sin (Genesis 3:10), we can see from Psalms 130:5. There we hear the God-fearing say: “I wait for the LORD.” He does not run from Him because he would be afraid (Genesis 3:8), but he looks forward to Him. His “soul does wait” for Him. He is full of Him. The reason for that is His word, what He has promised. That is what he waits for, that is, he looks forward confidently to the fulfillment of what the LORD has promised in His Word. That promise is that he may come into the presence of the LORD.

More than watchmen who wait for the morning light, the God-fearing longs for the light of God in his dark circumstances (Psalms 130:6). By speaking twice of the longing of watchmen for the morning, that great longing is emphasized. That the longing of the God-fearing for the LORD is even greater indicates how strong it is. He does not primarily long for change in circumstances, but for the LORD Himself.

Thereby, the watchmen have the assurance that soon, at a certain time, it will be morning (cf. Isaiah 21:11-12). The God-fearing also has the assurance of the appearing of the LORD, only he does not know when that will be. What he does know for certain is that “the sun of righteousness” will “rise” on that “morning without clouds” (Malachi 4:2; 2 Samuel 23:3-4; cf. Hosea 6:3b).

The application for the church is that she looks forward with great longing to the coming of Christ to take His church to Himself. In this she may also hope in His word, His promise. After all, He has said: “I am coming soon” (Revelation 22:20a).

Those who know forgiveness and reconciliation want to share it with the people of God, with their brothers and sisters (Psalms 130:7). The testimony holds hope for Israel, a hope anchored only in the LORD. Only with Him “is lovingkindness, and with Him is abundant redemption”. Of this, anyone who has personally experienced it can and will testify. By “abundant redemption” we can think of the countless believers who have been redeemed, but also of the countless sins from which every believer has been redeemed. This applies to both Old Testament and New Testament believers.

Those who know the forgiveness of God for their sins (Psalms 130:4), who know Him as the God Who is merciful and with Whom is abundant redemption (Psalms 130:7), look forward confidently to the full redemption of His people (Psalms 130:8). With a powerful, affirming “and”, the God-fearing also testifies to this. God’s people will be redeemed by Him “from all their iniquities”. This is not about redemption from hostile nations around them, but redemption from their own sins.

There is not one iniquity that has not been atoned for, for “all” his iniquities have been put away. Normally, on the day of atonement, Israel’s iniquities of the past year are put away. Here the psalmist expects by faith that all the iniquities of Israel will be put away once and for all. This is not possible with blood of bulls and goats. Christ, as the perfect, great High Priest, has done it with the sacrifice of His own blood.

Everything that has prevented the blessing has been taken out of the way and disappeared without trace forever through the work of Christ. Transgressions have been wiped out like a mist and sins like a cloud (Isaiah 44:22). This makes possible the full enjoyment of the blessing of the realm of peace by God’s people (Hebrews 8:10-12).

Added to that, we also look forward to the redemption of creation and of our bodies (Romans 8:20-23).

Proverbs 14:3

Expectation and Hope

That the fear in Psalms 130:4 that comes through forgiveness is not being afraid of God, as Adam was after his sin (Genesis 3:10), we can see from Psalms 130:5. There we hear the God-fearing say: “I wait for the LORD.” He does not run from Him because he would be afraid (Genesis 3:8), but he looks forward to Him. His “soul does wait” for Him. He is full of Him. The reason for that is His word, what He has promised. That is what he waits for, that is, he looks forward confidently to the fulfillment of what the LORD has promised in His Word. That promise is that he may come into the presence of the LORD.

More than watchmen who wait for the morning light, the God-fearing longs for the light of God in his dark circumstances (Psalms 130:6). By speaking twice of the longing of watchmen for the morning, that great longing is emphasized. That the longing of the God-fearing for the LORD is even greater indicates how strong it is. He does not primarily long for change in circumstances, but for the LORD Himself.

Thereby, the watchmen have the assurance that soon, at a certain time, it will be morning (cf. Isaiah 21:11-12). The God-fearing also has the assurance of the appearing of the LORD, only he does not know when that will be. What he does know for certain is that “the sun of righteousness” will “rise” on that “morning without clouds” (Malachi 4:2; 2 Samuel 23:3-4; cf. Hosea 6:3b).

The application for the church is that she looks forward with great longing to the coming of Christ to take His church to Himself. In this she may also hope in His word, His promise. After all, He has said: “I am coming soon” (Revelation 22:20a).

Those who know forgiveness and reconciliation want to share it with the people of God, with their brothers and sisters (Psalms 130:7). The testimony holds hope for Israel, a hope anchored only in the LORD. Only with Him “is lovingkindness, and with Him is abundant redemption”. Of this, anyone who has personally experienced it can and will testify. By “abundant redemption” we can think of the countless believers who have been redeemed, but also of the countless sins from which every believer has been redeemed. This applies to both Old Testament and New Testament believers.

Those who know the forgiveness of God for their sins (Psalms 130:4), who know Him as the God Who is merciful and with Whom is abundant redemption (Psalms 130:7), look forward confidently to the full redemption of His people (Psalms 130:8). With a powerful, affirming “and”, the God-fearing also testifies to this. God’s people will be redeemed by Him “from all their iniquities”. This is not about redemption from hostile nations around them, but redemption from their own sins.

There is not one iniquity that has not been atoned for, for “all” his iniquities have been put away. Normally, on the day of atonement, Israel’s iniquities of the past year are put away. Here the psalmist expects by faith that all the iniquities of Israel will be put away once and for all. This is not possible with blood of bulls and goats. Christ, as the perfect, great High Priest, has done it with the sacrifice of His own blood.

Everything that has prevented the blessing has been taken out of the way and disappeared without trace forever through the work of Christ. Transgressions have been wiped out like a mist and sins like a cloud (Isaiah 44:22). This makes possible the full enjoyment of the blessing of the realm of peace by God’s people (Hebrews 8:10-12).

Added to that, we also look forward to the redemption of creation and of our bodies (Romans 8:20-23).

Proverbs 14:4

Expectation and Hope

That the fear in Psalms 130:4 that comes through forgiveness is not being afraid of God, as Adam was after his sin (Genesis 3:10), we can see from Psalms 130:5. There we hear the God-fearing say: “I wait for the LORD.” He does not run from Him because he would be afraid (Genesis 3:8), but he looks forward to Him. His “soul does wait” for Him. He is full of Him. The reason for that is His word, what He has promised. That is what he waits for, that is, he looks forward confidently to the fulfillment of what the LORD has promised in His Word. That promise is that he may come into the presence of the LORD.

More than watchmen who wait for the morning light, the God-fearing longs for the light of God in his dark circumstances (Psalms 130:6). By speaking twice of the longing of watchmen for the morning, that great longing is emphasized. That the longing of the God-fearing for the LORD is even greater indicates how strong it is. He does not primarily long for change in circumstances, but for the LORD Himself.

Thereby, the watchmen have the assurance that soon, at a certain time, it will be morning (cf. Isaiah 21:11-12). The God-fearing also has the assurance of the appearing of the LORD, only he does not know when that will be. What he does know for certain is that “the sun of righteousness” will “rise” on that “morning without clouds” (Malachi 4:2; 2 Samuel 23:3-4; cf. Hosea 6:3b).

The application for the church is that she looks forward with great longing to the coming of Christ to take His church to Himself. In this she may also hope in His word, His promise. After all, He has said: “I am coming soon” (Revelation 22:20a).

Those who know forgiveness and reconciliation want to share it with the people of God, with their brothers and sisters (Psalms 130:7). The testimony holds hope for Israel, a hope anchored only in the LORD. Only with Him “is lovingkindness, and with Him is abundant redemption”. Of this, anyone who has personally experienced it can and will testify. By “abundant redemption” we can think of the countless believers who have been redeemed, but also of the countless sins from which every believer has been redeemed. This applies to both Old Testament and New Testament believers.

Those who know the forgiveness of God for their sins (Psalms 130:4), who know Him as the God Who is merciful and with Whom is abundant redemption (Psalms 130:7), look forward confidently to the full redemption of His people (Psalms 130:8). With a powerful, affirming “and”, the God-fearing also testifies to this. God’s people will be redeemed by Him “from all their iniquities”. This is not about redemption from hostile nations around them, but redemption from their own sins.

There is not one iniquity that has not been atoned for, for “all” his iniquities have been put away. Normally, on the day of atonement, Israel’s iniquities of the past year are put away. Here the psalmist expects by faith that all the iniquities of Israel will be put away once and for all. This is not possible with blood of bulls and goats. Christ, as the perfect, great High Priest, has done it with the sacrifice of His own blood.

Everything that has prevented the blessing has been taken out of the way and disappeared without trace forever through the work of Christ. Transgressions have been wiped out like a mist and sins like a cloud (Isaiah 44:22). This makes possible the full enjoyment of the blessing of the realm of peace by God’s people (Hebrews 8:10-12).

Added to that, we also look forward to the redemption of creation and of our bodies (Romans 8:20-23).

Proverbs 14:5

Expectation and Hope

That the fear in Psalms 130:4 that comes through forgiveness is not being afraid of God, as Adam was after his sin (Genesis 3:10), we can see from Psalms 130:5. There we hear the God-fearing say: “I wait for the LORD.” He does not run from Him because he would be afraid (Genesis 3:8), but he looks forward to Him. His “soul does wait” for Him. He is full of Him. The reason for that is His word, what He has promised. That is what he waits for, that is, he looks forward confidently to the fulfillment of what the LORD has promised in His Word. That promise is that he may come into the presence of the LORD.

More than watchmen who wait for the morning light, the God-fearing longs for the light of God in his dark circumstances (Psalms 130:6). By speaking twice of the longing of watchmen for the morning, that great longing is emphasized. That the longing of the God-fearing for the LORD is even greater indicates how strong it is. He does not primarily long for change in circumstances, but for the LORD Himself.

Thereby, the watchmen have the assurance that soon, at a certain time, it will be morning (cf. Isaiah 21:11-12). The God-fearing also has the assurance of the appearing of the LORD, only he does not know when that will be. What he does know for certain is that “the sun of righteousness” will “rise” on that “morning without clouds” (Malachi 4:2; 2 Samuel 23:3-4; cf. Hosea 6:3b).

The application for the church is that she looks forward with great longing to the coming of Christ to take His church to Himself. In this she may also hope in His word, His promise. After all, He has said: “I am coming soon” (Revelation 22:20a).

Those who know forgiveness and reconciliation want to share it with the people of God, with their brothers and sisters (Psalms 130:7). The testimony holds hope for Israel, a hope anchored only in the LORD. Only with Him “is lovingkindness, and with Him is abundant redemption”. Of this, anyone who has personally experienced it can and will testify. By “abundant redemption” we can think of the countless believers who have been redeemed, but also of the countless sins from which every believer has been redeemed. This applies to both Old Testament and New Testament believers.

Those who know the forgiveness of God for their sins (Psalms 130:4), who know Him as the God Who is merciful and with Whom is abundant redemption (Psalms 130:7), look forward confidently to the full redemption of His people (Psalms 130:8). With a powerful, affirming “and”, the God-fearing also testifies to this. God’s people will be redeemed by Him “from all their iniquities”. This is not about redemption from hostile nations around them, but redemption from their own sins.

There is not one iniquity that has not been atoned for, for “all” his iniquities have been put away. Normally, on the day of atonement, Israel’s iniquities of the past year are put away. Here the psalmist expects by faith that all the iniquities of Israel will be put away once and for all. This is not possible with blood of bulls and goats. Christ, as the perfect, great High Priest, has done it with the sacrifice of His own blood.

Everything that has prevented the blessing has been taken out of the way and disappeared without trace forever through the work of Christ. Transgressions have been wiped out like a mist and sins like a cloud (Isaiah 44:22). This makes possible the full enjoyment of the blessing of the realm of peace by God’s people (Hebrews 8:10-12).

Added to that, we also look forward to the redemption of creation and of our bodies (Romans 8:20-23).

Proverbs 14:7

Introduction

In Psalms 130 we see the fulfillment of the day of atonement for the people of Israel. There is a condition that a person must meet if he will be able to meet the LORD on the day of atonement and that is humility (Leviticus 23:27-29), for “if there is any person who will not humble himself on this same day, he shall be cut off from his people” (Leviticus 23:29).

Psalms 131 is the psalm in which the remnant comes to humility, making them ready for the day of atonement. Psalms 131:1-2 are in the first person singular. Humiliation is first and foremost an individual thing. It is something the LORD works in the believer who comes into His presence.

Childlike Trust

Of this “Song of Ascents”, the twelfth, the name of its poet is again given: it is a Song of Ascents “of David” (Psalms 131:1a).

This psalm connects to the previous one. The heart has come to rest in its relationship with the LORD because there is trust in Him. David is in the presence of the LORD and speaks to Him about his heart, his eyes, and his soul. He says to Him: “My heart is not proud” (Psalms 131:1b; cf. Zephaniah 3:11-12).

A person can only say this if he knows that he can only come to the LORD as he is. An encounter with the LORD leads to self-judgment. We see this, for example, in Isaiah (Isaiah 6:5) and in Peter (Luke 5:8). It is instructive in this context – coming into the presence of God – to compare the prayers of the Pharisee and the tax collector in the temple (Luke 18:9-14).

He who is in self-judgment with God “is not proud”, but broken. He can also say, “nor my eyes haughty”. It is impossible to look God in the eye with haughty eyes. Whoever has haughty eyes cannot be with God (cf. Psalms 18:27). Those who are with God do not have haughty eyes and can honestly say so. Eliab, David’s oldest brother, accuses David of having insolence and wickedness in his heart (1 Samuel 16:6; 1 Samuel 17:28-29). He completely misjudges David because he himself does not live in the presence of God (cf. 1 Corinthians 2:14-15).

It is not easy for a king like David, who is powerful and rich, not to become proud. We see in him that he has an aversion to pride and haughtiness (Psalms 101:5b). His walk is in accordance with his humble mind. Of this he can say to the LORD: “Nor do I involve myself in great matters.” Any grandstanding is foreign to him.

What does someone who is in God’s presence have to boast about? David acknowledges that there are things greater and more wonderful than he can comprehend and which only God knows. He is aware of his futility and limitations. He is anointed king, but goes his way like a hunted partridge on the mountains because he does not want to run ahead of God’s time (1 Samuel 26:20).

This mind and attitude has composed and quieted his soul (Psalms 131:2; cf. Psalms 62:1b; 5). This is a weaned child. “Weaned” means that a child is no longer breastfed, even though he is still dependent on his mother. He now comes to rest, not through his mother’s milk, but through his mother herself.

Similarly, the psalmist does not come to rest through the blessings of the Giver, but through the Person of the Giver Himself. That the soul of the psalmist has been brought to rest and to silence is because he comes into the presence of the LORD and feels there like a weaned child with his mother.

What a rest it gives when we no longer have to be concerned with ourselves, with our needs or with our urge to perform, but know that God oversees everything and provides for everything. Then we come to rest with Him, we rest in Him and in His faithfulness. When we can leave all the issues of life to Him, we get rid of the tensions and go our way on earth with the peace of God in our hearts (cf. Philippians 4:6-7).

Of this David testifies in Psalms 23. Even if he were to pass through the valley of the shadow of death, he would fear no evil. This is not because of his own strength or bravery, but because he can testify: “For You are with me” (Psalms 23:4). The presence of the LORD gave him peace and rest.

David, as king, is a true leader. He also leads the people by being an example to them. He is a shepherd for his people who are called to follow him. Having thus come to rest with God, he exhorts Israel to hope “in the LORD from this time forth and forever” (Psalms 131:3). When that hope is alive, there is peace in the soul because he knows that everything is in the hand of God and that He will accomplish His plans.

In the last three Songs of Ascents (Psalms 132-134) this peace shines through. There is no more talk of enemies, nor of distress of soul.

Proverbs 14:8

Introduction

In Psalms 130 we see the fulfillment of the day of atonement for the people of Israel. There is a condition that a person must meet if he will be able to meet the LORD on the day of atonement and that is humility (Leviticus 23:27-29), for “if there is any person who will not humble himself on this same day, he shall be cut off from his people” (Leviticus 23:29).

Psalms 131 is the psalm in which the remnant comes to humility, making them ready for the day of atonement. Psalms 131:1-2 are in the first person singular. Humiliation is first and foremost an individual thing. It is something the LORD works in the believer who comes into His presence.

Childlike Trust

Of this “Song of Ascents”, the twelfth, the name of its poet is again given: it is a Song of Ascents “of David” (Psalms 131:1a).

This psalm connects to the previous one. The heart has come to rest in its relationship with the LORD because there is trust in Him. David is in the presence of the LORD and speaks to Him about his heart, his eyes, and his soul. He says to Him: “My heart is not proud” (Psalms 131:1b; cf. Zephaniah 3:11-12).

A person can only say this if he knows that he can only come to the LORD as he is. An encounter with the LORD leads to self-judgment. We see this, for example, in Isaiah (Isaiah 6:5) and in Peter (Luke 5:8). It is instructive in this context – coming into the presence of God – to compare the prayers of the Pharisee and the tax collector in the temple (Luke 18:9-14).

He who is in self-judgment with God “is not proud”, but broken. He can also say, “nor my eyes haughty”. It is impossible to look God in the eye with haughty eyes. Whoever has haughty eyes cannot be with God (cf. Psalms 18:27). Those who are with God do not have haughty eyes and can honestly say so. Eliab, David’s oldest brother, accuses David of having insolence and wickedness in his heart (1 Samuel 16:6; 1 Samuel 17:28-29). He completely misjudges David because he himself does not live in the presence of God (cf. 1 Corinthians 2:14-15).

It is not easy for a king like David, who is powerful and rich, not to become proud. We see in him that he has an aversion to pride and haughtiness (Psalms 101:5b). His walk is in accordance with his humble mind. Of this he can say to the LORD: “Nor do I involve myself in great matters.” Any grandstanding is foreign to him.

What does someone who is in God’s presence have to boast about? David acknowledges that there are things greater and more wonderful than he can comprehend and which only God knows. He is aware of his futility and limitations. He is anointed king, but goes his way like a hunted partridge on the mountains because he does not want to run ahead of God’s time (1 Samuel 26:20).

This mind and attitude has composed and quieted his soul (Psalms 131:2; cf. Psalms 62:1b; 5). This is a weaned child. “Weaned” means that a child is no longer breastfed, even though he is still dependent on his mother. He now comes to rest, not through his mother’s milk, but through his mother herself.

Similarly, the psalmist does not come to rest through the blessings of the Giver, but through the Person of the Giver Himself. That the soul of the psalmist has been brought to rest and to silence is because he comes into the presence of the LORD and feels there like a weaned child with his mother.

What a rest it gives when we no longer have to be concerned with ourselves, with our needs or with our urge to perform, but know that God oversees everything and provides for everything. Then we come to rest with Him, we rest in Him and in His faithfulness. When we can leave all the issues of life to Him, we get rid of the tensions and go our way on earth with the peace of God in our hearts (cf. Philippians 4:6-7).

Of this David testifies in Psalms 23. Even if he were to pass through the valley of the shadow of death, he would fear no evil. This is not because of his own strength or bravery, but because he can testify: “For You are with me” (Psalms 23:4). The presence of the LORD gave him peace and rest.

David, as king, is a true leader. He also leads the people by being an example to them. He is a shepherd for his people who are called to follow him. Having thus come to rest with God, he exhorts Israel to hope “in the LORD from this time forth and forever” (Psalms 131:3). When that hope is alive, there is peace in the soul because he knows that everything is in the hand of God and that He will accomplish His plans.

In the last three Songs of Ascents (Psalms 132-134) this peace shines through. There is no more talk of enemies, nor of distress of soul.

Proverbs 14:9

Introduction

In Psalms 130 we see the fulfillment of the day of atonement for the people of Israel. There is a condition that a person must meet if he will be able to meet the LORD on the day of atonement and that is humility (Leviticus 23:27-29), for “if there is any person who will not humble himself on this same day, he shall be cut off from his people” (Leviticus 23:29).

Psalms 131 is the psalm in which the remnant comes to humility, making them ready for the day of atonement. Psalms 131:1-2 are in the first person singular. Humiliation is first and foremost an individual thing. It is something the LORD works in the believer who comes into His presence.

Childlike Trust

Of this “Song of Ascents”, the twelfth, the name of its poet is again given: it is a Song of Ascents “of David” (Psalms 131:1a).

This psalm connects to the previous one. The heart has come to rest in its relationship with the LORD because there is trust in Him. David is in the presence of the LORD and speaks to Him about his heart, his eyes, and his soul. He says to Him: “My heart is not proud” (Psalms 131:1b; cf. Zephaniah 3:11-12).

A person can only say this if he knows that he can only come to the LORD as he is. An encounter with the LORD leads to self-judgment. We see this, for example, in Isaiah (Isaiah 6:5) and in Peter (Luke 5:8). It is instructive in this context – coming into the presence of God – to compare the prayers of the Pharisee and the tax collector in the temple (Luke 18:9-14).

He who is in self-judgment with God “is not proud”, but broken. He can also say, “nor my eyes haughty”. It is impossible to look God in the eye with haughty eyes. Whoever has haughty eyes cannot be with God (cf. Psalms 18:27). Those who are with God do not have haughty eyes and can honestly say so. Eliab, David’s oldest brother, accuses David of having insolence and wickedness in his heart (1 Samuel 16:6; 1 Samuel 17:28-29). He completely misjudges David because he himself does not live in the presence of God (cf. 1 Corinthians 2:14-15).

It is not easy for a king like David, who is powerful and rich, not to become proud. We see in him that he has an aversion to pride and haughtiness (Psalms 101:5b). His walk is in accordance with his humble mind. Of this he can say to the LORD: “Nor do I involve myself in great matters.” Any grandstanding is foreign to him.

What does someone who is in God’s presence have to boast about? David acknowledges that there are things greater and more wonderful than he can comprehend and which only God knows. He is aware of his futility and limitations. He is anointed king, but goes his way like a hunted partridge on the mountains because he does not want to run ahead of God’s time (1 Samuel 26:20).

This mind and attitude has composed and quieted his soul (Psalms 131:2; cf. Psalms 62:1b; 5). This is a weaned child. “Weaned” means that a child is no longer breastfed, even though he is still dependent on his mother. He now comes to rest, not through his mother’s milk, but through his mother herself.

Similarly, the psalmist does not come to rest through the blessings of the Giver, but through the Person of the Giver Himself. That the soul of the psalmist has been brought to rest and to silence is because he comes into the presence of the LORD and feels there like a weaned child with his mother.

What a rest it gives when we no longer have to be concerned with ourselves, with our needs or with our urge to perform, but know that God oversees everything and provides for everything. Then we come to rest with Him, we rest in Him and in His faithfulness. When we can leave all the issues of life to Him, we get rid of the tensions and go our way on earth with the peace of God in our hearts (cf. Philippians 4:6-7).

Of this David testifies in Psalms 23. Even if he were to pass through the valley of the shadow of death, he would fear no evil. This is not because of his own strength or bravery, but because he can testify: “For You are with me” (Psalms 23:4). The presence of the LORD gave him peace and rest.

David, as king, is a true leader. He also leads the people by being an example to them. He is a shepherd for his people who are called to follow him. Having thus come to rest with God, he exhorts Israel to hope “in the LORD from this time forth and forever” (Psalms 131:3). When that hope is alive, there is peace in the soul because he knows that everything is in the hand of God and that He will accomplish His plans.

In the last three Songs of Ascents (Psalms 132-134) this peace shines through. There is no more talk of enemies, nor of distress of soul.

Proverbs 14:11

Introduction

Now that the foundation of fellowship with the LORD has been laid on the basis of the day of atonement (Psalms 131), the remnant has the proper mind to draw near to the LORD (Psalms 132). As a result, attention is drawn to the place the LORD has chosen to establish His Name there (Deuteronomy 12:5).

The faithful remnant of the twelve tribes now also has the right mind to ask the LORD to fulfill the desires of David. The temple in Jerusalem is rebuilt (Ezekiel 40-43). The shechina, the cloud of God’s presence, the visible symbol of His presence, returns to Jerusalem (Ezekiel 43:1-5). Then what Haggai prophesied about is fulfilled: “’The latter glory of this house will be greater than the former,’ says the LORD of hosts” (Haggai 2:9).

After Psalms 131, the pilgrim is no longer concerned with himself, but only with the house of God (Psalms 132), fellowship with his fellow pilgrims (Psalms 133), and the worship of God in His house (Psalms 134). He thinks in Psalms 132 of the origin of the house, where he wants to be because the LORD dwells there.

Psalms 132 shows Christ, the Son of David, as the King Who will build the house of God. Psalms 133 shows Christ as the Priest Who lets the Holy Spirit work in the remnant, with the result that the enmity between the two tribes realm and the ten tribes realm is over forever.

The building of the house of God is connected with two kings who jointly point to Christ: David, a picture of the suffering Christ, and Solomon, a picture of the glorified Christ. David had the desire to build the house for the LORD; Solomon was commissioned and empowered to do so.

Division of the psalm

The division of Psalm 132 is remarkable. Namely, the second half of the psalm is exactly the counterpart of its first part:

A David swore to the LORD (Psalms 132:2) –B What David has sworn (Psalms 132:3-5) —-C Place for the ark sought (Psalms 132:6-7) ——D Prayer for a resting place (Psalms 132:8) ——–E Prayer for priests and godly ones (Psalms 132:9) ———-F Prayer for the anointed (Psalms 132:10) A The LORD swore to David (Psalms 132:11a) –B What the LORD has sworn (Psalms 132:11b-12) —-C Place for the ark chosen (Psalms 132:13) ——D Resting place established (Psalms 132:14-15) ——–E Promise to priests and godly ones (Psalms 132:16) ———-F Promises to the anointed (Psalms 132:17-18)

Psalms 132:2-10 speak of what David wanted to do for the LORD; Psalms 132:11-18 speak of what the LORD will do for David. Everything that is prayed for in the first half based on David’s oath is answered in the second half based on the LORD’s oath.

It brings to mind the LORD’s promise to David concerning the building of the temple. David wanted to build a house for the LORD, but the LORD answered that He will build a house for David. This promise is so important that the LORD confirmed it with the swearing of an oath (Psalms 132:11; Psalms 89:3-4; 2 Samuel 7:11).

The psalm is most likely of Solomon. Namely, Psalms 132:8-10 correspond to some verses from the prayer Solomon prayed at the dedication of the temple (2 Chronicles 6:41-42). Solomon, the son of David, is a foreshadowing of the great Son of David, Who said: “Behold, more than Solomon is here!” (Matthew 12:42). He is the Son of David Who will be King in the realm of peace.

We hear here the voice of the Spirit of prophecy Who is at work in the believing remnant in the end time. They are looking forward to the fulfillment of the promises of God to David. Those promises especially include the everlasting reign of the lineage of David, which is Christ, and the worship of God in righteousness in Zion. In this psalm, the kingship and the priesthood of the Lord Jesus are thus linked in a special way. In the Messiah everything of this psalm will be fulfilled.

We see the remnant of the twelve tribes heading for the house of God. Thereby they take to their lips the words of this psalm. These are the days that herald the restoration of the people as God’s people. They also expect a speedy fulfillment of the promise that God in the Messiah will take His place among them in the place He has chosen to establish His Name there.

A Dwelling Place for God

This “Song of Ascents”, the thirteenth, begins with the prayer to the LORD to “remember … on David’s behalf, all his affliction” (Psalms 132:1). The Hebrew word for “remember” is not merely ‘remember something’, but “act because of thinking of something”. Remembering is an activity of the whole person.

The one who prays is not thinking of the toilsome ways David went, but of all his efforts to build a dwelling place for God (1 Chronicles 22:14). This is evident in the following verses. In all his wanderings and all his struggles, he always had this goal in mind. As a man after God’s heart (1 Samuel 13:14), he always sought to please the LORD. Therefore, he also had the strong desire to build a house for Him. The same desire that King David had, all the returned tribes, that is the remnant of Israel, have.

This is perfectly true of the great Son of David, the Lord Jesus, Who through His suffering brought about the church in which He and God now dwell. The suffering of the Lord Jesus may also be the occasion for us to beseech God for what is now His house: the church of the living God (1 Timothy 3:15). Our prayer may be that He will find a place of rest with those who gather as His house.

David, with a view to a dwelling place for God, “swore to the LORD” and made a “vow” to “the Mighty One of Jacob” (Psalms 132:2). Jacob speaks of “the hands of the Mighty One of Jacob” in the blessing he pronounces on Joseph (Genesis 49:24; cf. Isaiah 49:26; Isaiah 60:16). It is one of the three titles of the LORD in connection with the patriarchs: He is the shield of Abraham (Genesis 15:1), the fear of Isaac (Genesis 31:42; 53) – that is, Isaac feared God or was in awe of Him (Genesis 27:33) – and here the Mighty One of Jacob.

By this name, the mighty God connects Himself with the weakness of Jacob, in whom here the whole people, all twelve tribes, are represented in their weakness. This name is also mentioned again in Psalms 132:5. It emphasizes that all this striving to find a place for God to dwell is done in weakness, but through His power leads to results. It also points out that His power eliminates any opposition that would seek to hinder this purpose.

At what point in his life David swore his oath is not recorded in Scripture. It is possible that he did so during the period when he became king. He then built a magnificent palace for himself, while the ark of the LORD stood in a simple tent (2 Samuel 7:2). David in his commitment to seek a dwelling place for God is a picture of the Lord Jesus, Who says of Himself, that zeal for God’s house has consumed Him (John 2:17; Psalms 69:9).

The strength of his desire is evident in what he says: “Surely I will not enter my house, nor lie on my bed; I will not give sleep to my eyes, or slumber to my eyelids, until …” (Psalms 132:3-5). That is, David does not allow himself the luxury of rest and comfort until the ark of the LORD has been given its place of rest.

He will not be satisfied to lay his head to rest anywhere until he has accomplished this desire. This corresponds to the desire of God Himself to have a place where He establishes His Name and of which He wants His people to ask for and seek that place (Deuteronomy 12:5; 11; 14; 18; 21; 26). God designates David that place (2 Samuel 24:18-25; 1 Chronicles 22:1). The expression “place” in Psalms 132:5a is parallel to “dwelling place” in Psalms 132:5b, that is, it is a place to dwell there.

In the days of Saul, the ark was not asked for (1 Chronicles 13:3). Twenty years the ark is in Kiriath-jearim, in the house of Abinadab (1 Samuel 7:1-2). David begins to ask for it. When he and his men, “we”, are in Ephrathah, “in the field of Jaar”, they hear about “it” (Psalms 132:6). The ark is not mentioned by name. The psalmist speaks of “it” on the assumption that everyone will know what he is talking about. The return of the ark of the covenant after the “Ikabod” period (cf. 1 Samuel 4:21-22) is a reference to the return of the shechinah, which is the cloud of God’s presence, the visible symbol of His presence, to Jerusalem (Ezekiel 43:1-7).

When David is king, he goes to pick up the ark from the house of Abinadab (2 Samuel 6:2-3). At first he doesn’t do this the right way. Then the ark comes into the house of Obed-edom. After three months, he picks up the ark there and brings it to Zion in the way God has prescribed (2 Samuel 6:4-17).

At the place where David brought the ark, which is in “His dwelling place” (Psalms 74:7; Psalms 76:2; Psalms 84:1b; Psalms 132:5; 13), the dwelling place of God, the people want to enter to worship God (Psalms 132:7). Historically, this happens when David and the people bring the ark to the tent he has pitched for it (2 Samuel 6:17). The ark as “His footstool” indicates that God has His rest on the ark. The footstool is a part of the throne on which the feet of the king rest. It is a sign of his great power (Psalms 110:1). It is also the place to come close to the king and bow down to Him. Getting closer to a king is not possible.

When we remember that the ark is a beautiful picture of the Lord Jesus, we see that God’s people seek and find a place of rest for the Lord Jesus. That place of rest in our day is there, where the church meets as the house of God. This happens wherever believers gathers, even if only two or three, to the Name of the Lord Jesus (Matthew 18:20; 1 Timothy 3:15). At the same time, the Lord Jesus is also the “place” of rest for God (Colossians 2:9). Nowhere else can God find rest on earth but in the Lord Jesus alone. All rest on earth is united in Him and passed on by Him to those who trust in Him.

Proverbs 14:12

Introduction

Now that the foundation of fellowship with the LORD has been laid on the basis of the day of atonement (Psalms 131), the remnant has the proper mind to draw near to the LORD (Psalms 132). As a result, attention is drawn to the place the LORD has chosen to establish His Name there (Deuteronomy 12:5).

The faithful remnant of the twelve tribes now also has the right mind to ask the LORD to fulfill the desires of David. The temple in Jerusalem is rebuilt (Ezekiel 40-43). The shechina, the cloud of God’s presence, the visible symbol of His presence, returns to Jerusalem (Ezekiel 43:1-5). Then what Haggai prophesied about is fulfilled: “’The latter glory of this house will be greater than the former,’ says the LORD of hosts” (Haggai 2:9).

After Psalms 131, the pilgrim is no longer concerned with himself, but only with the house of God (Psalms 132), fellowship with his fellow pilgrims (Psalms 133), and the worship of God in His house (Psalms 134). He thinks in Psalms 132 of the origin of the house, where he wants to be because the LORD dwells there.

Psalms 132 shows Christ, the Son of David, as the King Who will build the house of God. Psalms 133 shows Christ as the Priest Who lets the Holy Spirit work in the remnant, with the result that the enmity between the two tribes realm and the ten tribes realm is over forever.

The building of the house of God is connected with two kings who jointly point to Christ: David, a picture of the suffering Christ, and Solomon, a picture of the glorified Christ. David had the desire to build the house for the LORD; Solomon was commissioned and empowered to do so.

Division of the psalm

The division of Psalm 132 is remarkable. Namely, the second half of the psalm is exactly the counterpart of its first part:

A David swore to the LORD (Psalms 132:2) –B What David has sworn (Psalms 132:3-5) —-C Place for the ark sought (Psalms 132:6-7) ——D Prayer for a resting place (Psalms 132:8) ——–E Prayer for priests and godly ones (Psalms 132:9) ———-F Prayer for the anointed (Psalms 132:10) A The LORD swore to David (Psalms 132:11a) –B What the LORD has sworn (Psalms 132:11b-12) —-C Place for the ark chosen (Psalms 132:13) ——D Resting place established (Psalms 132:14-15) ——–E Promise to priests and godly ones (Psalms 132:16) ———-F Promises to the anointed (Psalms 132:17-18)

Psalms 132:2-10 speak of what David wanted to do for the LORD; Psalms 132:11-18 speak of what the LORD will do for David. Everything that is prayed for in the first half based on David’s oath is answered in the second half based on the LORD’s oath.

It brings to mind the LORD’s promise to David concerning the building of the temple. David wanted to build a house for the LORD, but the LORD answered that He will build a house for David. This promise is so important that the LORD confirmed it with the swearing of an oath (Psalms 132:11; Psalms 89:3-4; 2 Samuel 7:11).

The psalm is most likely of Solomon. Namely, Psalms 132:8-10 correspond to some verses from the prayer Solomon prayed at the dedication of the temple (2 Chronicles 6:41-42). Solomon, the son of David, is a foreshadowing of the great Son of David, Who said: “Behold, more than Solomon is here!” (Matthew 12:42). He is the Son of David Who will be King in the realm of peace.

We hear here the voice of the Spirit of prophecy Who is at work in the believing remnant in the end time. They are looking forward to the fulfillment of the promises of God to David. Those promises especially include the everlasting reign of the lineage of David, which is Christ, and the worship of God in righteousness in Zion. In this psalm, the kingship and the priesthood of the Lord Jesus are thus linked in a special way. In the Messiah everything of this psalm will be fulfilled.

We see the remnant of the twelve tribes heading for the house of God. Thereby they take to their lips the words of this psalm. These are the days that herald the restoration of the people as God’s people. They also expect a speedy fulfillment of the promise that God in the Messiah will take His place among them in the place He has chosen to establish His Name there.

A Dwelling Place for God

This “Song of Ascents”, the thirteenth, begins with the prayer to the LORD to “remember … on David’s behalf, all his affliction” (Psalms 132:1). The Hebrew word for “remember” is not merely ‘remember something’, but “act because of thinking of something”. Remembering is an activity of the whole person.

The one who prays is not thinking of the toilsome ways David went, but of all his efforts to build a dwelling place for God (1 Chronicles 22:14). This is evident in the following verses. In all his wanderings and all his struggles, he always had this goal in mind. As a man after God’s heart (1 Samuel 13:14), he always sought to please the LORD. Therefore, he also had the strong desire to build a house for Him. The same desire that King David had, all the returned tribes, that is the remnant of Israel, have.

This is perfectly true of the great Son of David, the Lord Jesus, Who through His suffering brought about the church in which He and God now dwell. The suffering of the Lord Jesus may also be the occasion for us to beseech God for what is now His house: the church of the living God (1 Timothy 3:15). Our prayer may be that He will find a place of rest with those who gather as His house.

David, with a view to a dwelling place for God, “swore to the LORD” and made a “vow” to “the Mighty One of Jacob” (Psalms 132:2). Jacob speaks of “the hands of the Mighty One of Jacob” in the blessing he pronounces on Joseph (Genesis 49:24; cf. Isaiah 49:26; Isaiah 60:16). It is one of the three titles of the LORD in connection with the patriarchs: He is the shield of Abraham (Genesis 15:1), the fear of Isaac (Genesis 31:42; 53) – that is, Isaac feared God or was in awe of Him (Genesis 27:33) – and here the Mighty One of Jacob.

By this name, the mighty God connects Himself with the weakness of Jacob, in whom here the whole people, all twelve tribes, are represented in their weakness. This name is also mentioned again in Psalms 132:5. It emphasizes that all this striving to find a place for God to dwell is done in weakness, but through His power leads to results. It also points out that His power eliminates any opposition that would seek to hinder this purpose.

At what point in his life David swore his oath is not recorded in Scripture. It is possible that he did so during the period when he became king. He then built a magnificent palace for himself, while the ark of the LORD stood in a simple tent (2 Samuel 7:2). David in his commitment to seek a dwelling place for God is a picture of the Lord Jesus, Who says of Himself, that zeal for God’s house has consumed Him (John 2:17; Psalms 69:9).

The strength of his desire is evident in what he says: “Surely I will not enter my house, nor lie on my bed; I will not give sleep to my eyes, or slumber to my eyelids, until …” (Psalms 132:3-5). That is, David does not allow himself the luxury of rest and comfort until the ark of the LORD has been given its place of rest.

He will not be satisfied to lay his head to rest anywhere until he has accomplished this desire. This corresponds to the desire of God Himself to have a place where He establishes His Name and of which He wants His people to ask for and seek that place (Deuteronomy 12:5; 11; 14; 18; 21; 26). God designates David that place (2 Samuel 24:18-25; 1 Chronicles 22:1). The expression “place” in Psalms 132:5a is parallel to “dwelling place” in Psalms 132:5b, that is, it is a place to dwell there.

In the days of Saul, the ark was not asked for (1 Chronicles 13:3). Twenty years the ark is in Kiriath-jearim, in the house of Abinadab (1 Samuel 7:1-2). David begins to ask for it. When he and his men, “we”, are in Ephrathah, “in the field of Jaar”, they hear about “it” (Psalms 132:6). The ark is not mentioned by name. The psalmist speaks of “it” on the assumption that everyone will know what he is talking about. The return of the ark of the covenant after the “Ikabod” period (cf. 1 Samuel 4:21-22) is a reference to the return of the shechinah, which is the cloud of God’s presence, the visible symbol of His presence, to Jerusalem (Ezekiel 43:1-7).

When David is king, he goes to pick up the ark from the house of Abinadab (2 Samuel 6:2-3). At first he doesn’t do this the right way. Then the ark comes into the house of Obed-edom. After three months, he picks up the ark there and brings it to Zion in the way God has prescribed (2 Samuel 6:4-17).

At the place where David brought the ark, which is in “His dwelling place” (Psalms 74:7; Psalms 76:2; Psalms 84:1b; Psalms 132:5; 13), the dwelling place of God, the people want to enter to worship God (Psalms 132:7). Historically, this happens when David and the people bring the ark to the tent he has pitched for it (2 Samuel 6:17). The ark as “His footstool” indicates that God has His rest on the ark. The footstool is a part of the throne on which the feet of the king rest. It is a sign of his great power (Psalms 110:1). It is also the place to come close to the king and bow down to Him. Getting closer to a king is not possible.

When we remember that the ark is a beautiful picture of the Lord Jesus, we see that God’s people seek and find a place of rest for the Lord Jesus. That place of rest in our day is there, where the church meets as the house of God. This happens wherever believers gathers, even if only two or three, to the Name of the Lord Jesus (Matthew 18:20; 1 Timothy 3:15). At the same time, the Lord Jesus is also the “place” of rest for God (Colossians 2:9). Nowhere else can God find rest on earth but in the Lord Jesus alone. All rest on earth is united in Him and passed on by Him to those who trust in Him.

Proverbs 14:13

Introduction

Now that the foundation of fellowship with the LORD has been laid on the basis of the day of atonement (Psalms 131), the remnant has the proper mind to draw near to the LORD (Psalms 132). As a result, attention is drawn to the place the LORD has chosen to establish His Name there (Deuteronomy 12:5).

The faithful remnant of the twelve tribes now also has the right mind to ask the LORD to fulfill the desires of David. The temple in Jerusalem is rebuilt (Ezekiel 40-43). The shechina, the cloud of God’s presence, the visible symbol of His presence, returns to Jerusalem (Ezekiel 43:1-5). Then what Haggai prophesied about is fulfilled: “’The latter glory of this house will be greater than the former,’ says the LORD of hosts” (Haggai 2:9).

After Psalms 131, the pilgrim is no longer concerned with himself, but only with the house of God (Psalms 132), fellowship with his fellow pilgrims (Psalms 133), and the worship of God in His house (Psalms 134). He thinks in Psalms 132 of the origin of the house, where he wants to be because the LORD dwells there.

Psalms 132 shows Christ, the Son of David, as the King Who will build the house of God. Psalms 133 shows Christ as the Priest Who lets the Holy Spirit work in the remnant, with the result that the enmity between the two tribes realm and the ten tribes realm is over forever.

The building of the house of God is connected with two kings who jointly point to Christ: David, a picture of the suffering Christ, and Solomon, a picture of the glorified Christ. David had the desire to build the house for the LORD; Solomon was commissioned and empowered to do so.

Division of the psalm

The division of Psalm 132 is remarkable. Namely, the second half of the psalm is exactly the counterpart of its first part:

A David swore to the LORD (Psalms 132:2) –B What David has sworn (Psalms 132:3-5) —-C Place for the ark sought (Psalms 132:6-7) ——D Prayer for a resting place (Psalms 132:8) ——–E Prayer for priests and godly ones (Psalms 132:9) ———-F Prayer for the anointed (Psalms 132:10) A The LORD swore to David (Psalms 132:11a) –B What the LORD has sworn (Psalms 132:11b-12) —-C Place for the ark chosen (Psalms 132:13) ——D Resting place established (Psalms 132:14-15) ——–E Promise to priests and godly ones (Psalms 132:16) ———-F Promises to the anointed (Psalms 132:17-18)

Psalms 132:2-10 speak of what David wanted to do for the LORD; Psalms 132:11-18 speak of what the LORD will do for David. Everything that is prayed for in the first half based on David’s oath is answered in the second half based on the LORD’s oath.

It brings to mind the LORD’s promise to David concerning the building of the temple. David wanted to build a house for the LORD, but the LORD answered that He will build a house for David. This promise is so important that the LORD confirmed it with the swearing of an oath (Psalms 132:11; Psalms 89:3-4; 2 Samuel 7:11).

The psalm is most likely of Solomon. Namely, Psalms 132:8-10 correspond to some verses from the prayer Solomon prayed at the dedication of the temple (2 Chronicles 6:41-42). Solomon, the son of David, is a foreshadowing of the great Son of David, Who said: “Behold, more than Solomon is here!” (Matthew 12:42). He is the Son of David Who will be King in the realm of peace.

We hear here the voice of the Spirit of prophecy Who is at work in the believing remnant in the end time. They are looking forward to the fulfillment of the promises of God to David. Those promises especially include the everlasting reign of the lineage of David, which is Christ, and the worship of God in righteousness in Zion. In this psalm, the kingship and the priesthood of the Lord Jesus are thus linked in a special way. In the Messiah everything of this psalm will be fulfilled.

We see the remnant of the twelve tribes heading for the house of God. Thereby they take to their lips the words of this psalm. These are the days that herald the restoration of the people as God’s people. They also expect a speedy fulfillment of the promise that God in the Messiah will take His place among them in the place He has chosen to establish His Name there.

A Dwelling Place for God

This “Song of Ascents”, the thirteenth, begins with the prayer to the LORD to “remember … on David’s behalf, all his affliction” (Psalms 132:1). The Hebrew word for “remember” is not merely ‘remember something’, but “act because of thinking of something”. Remembering is an activity of the whole person.

The one who prays is not thinking of the toilsome ways David went, but of all his efforts to build a dwelling place for God (1 Chronicles 22:14). This is evident in the following verses. In all his wanderings and all his struggles, he always had this goal in mind. As a man after God’s heart (1 Samuel 13:14), he always sought to please the LORD. Therefore, he also had the strong desire to build a house for Him. The same desire that King David had, all the returned tribes, that is the remnant of Israel, have.

This is perfectly true of the great Son of David, the Lord Jesus, Who through His suffering brought about the church in which He and God now dwell. The suffering of the Lord Jesus may also be the occasion for us to beseech God for what is now His house: the church of the living God (1 Timothy 3:15). Our prayer may be that He will find a place of rest with those who gather as His house.

David, with a view to a dwelling place for God, “swore to the LORD” and made a “vow” to “the Mighty One of Jacob” (Psalms 132:2). Jacob speaks of “the hands of the Mighty One of Jacob” in the blessing he pronounces on Joseph (Genesis 49:24; cf. Isaiah 49:26; Isaiah 60:16). It is one of the three titles of the LORD in connection with the patriarchs: He is the shield of Abraham (Genesis 15:1), the fear of Isaac (Genesis 31:42; 53) – that is, Isaac feared God or was in awe of Him (Genesis 27:33) – and here the Mighty One of Jacob.

By this name, the mighty God connects Himself with the weakness of Jacob, in whom here the whole people, all twelve tribes, are represented in their weakness. This name is also mentioned again in Psalms 132:5. It emphasizes that all this striving to find a place for God to dwell is done in weakness, but through His power leads to results. It also points out that His power eliminates any opposition that would seek to hinder this purpose.

At what point in his life David swore his oath is not recorded in Scripture. It is possible that he did so during the period when he became king. He then built a magnificent palace for himself, while the ark of the LORD stood in a simple tent (2 Samuel 7:2). David in his commitment to seek a dwelling place for God is a picture of the Lord Jesus, Who says of Himself, that zeal for God’s house has consumed Him (John 2:17; Psalms 69:9).

The strength of his desire is evident in what he says: “Surely I will not enter my house, nor lie on my bed; I will not give sleep to my eyes, or slumber to my eyelids, until …” (Psalms 132:3-5). That is, David does not allow himself the luxury of rest and comfort until the ark of the LORD has been given its place of rest.

He will not be satisfied to lay his head to rest anywhere until he has accomplished this desire. This corresponds to the desire of God Himself to have a place where He establishes His Name and of which He wants His people to ask for and seek that place (Deuteronomy 12:5; 11; 14; 18; 21; 26). God designates David that place (2 Samuel 24:18-25; 1 Chronicles 22:1). The expression “place” in Psalms 132:5a is parallel to “dwelling place” in Psalms 132:5b, that is, it is a place to dwell there.

In the days of Saul, the ark was not asked for (1 Chronicles 13:3). Twenty years the ark is in Kiriath-jearim, in the house of Abinadab (1 Samuel 7:1-2). David begins to ask for it. When he and his men, “we”, are in Ephrathah, “in the field of Jaar”, they hear about “it” (Psalms 132:6). The ark is not mentioned by name. The psalmist speaks of “it” on the assumption that everyone will know what he is talking about. The return of the ark of the covenant after the “Ikabod” period (cf. 1 Samuel 4:21-22) is a reference to the return of the shechinah, which is the cloud of God’s presence, the visible symbol of His presence, to Jerusalem (Ezekiel 43:1-7).

When David is king, he goes to pick up the ark from the house of Abinadab (2 Samuel 6:2-3). At first he doesn’t do this the right way. Then the ark comes into the house of Obed-edom. After three months, he picks up the ark there and brings it to Zion in the way God has prescribed (2 Samuel 6:4-17).

At the place where David brought the ark, which is in “His dwelling place” (Psalms 74:7; Psalms 76:2; Psalms 84:1b; Psalms 132:5; 13), the dwelling place of God, the people want to enter to worship God (Psalms 132:7). Historically, this happens when David and the people bring the ark to the tent he has pitched for it (2 Samuel 6:17). The ark as “His footstool” indicates that God has His rest on the ark. The footstool is a part of the throne on which the feet of the king rest. It is a sign of his great power (Psalms 110:1). It is also the place to come close to the king and bow down to Him. Getting closer to a king is not possible.

When we remember that the ark is a beautiful picture of the Lord Jesus, we see that God’s people seek and find a place of rest for the Lord Jesus. That place of rest in our day is there, where the church meets as the house of God. This happens wherever believers gathers, even if only two or three, to the Name of the Lord Jesus (Matthew 18:20; 1 Timothy 3:15). At the same time, the Lord Jesus is also the “place” of rest for God (Colossians 2:9). Nowhere else can God find rest on earth but in the Lord Jesus alone. All rest on earth is united in Him and passed on by Him to those who trust in Him.

Proverbs 14:14

Introduction

Now that the foundation of fellowship with the LORD has been laid on the basis of the day of atonement (Psalms 131), the remnant has the proper mind to draw near to the LORD (Psalms 132). As a result, attention is drawn to the place the LORD has chosen to establish His Name there (Deuteronomy 12:5).

The faithful remnant of the twelve tribes now also has the right mind to ask the LORD to fulfill the desires of David. The temple in Jerusalem is rebuilt (Ezekiel 40-43). The shechina, the cloud of God’s presence, the visible symbol of His presence, returns to Jerusalem (Ezekiel 43:1-5). Then what Haggai prophesied about is fulfilled: “’The latter glory of this house will be greater than the former,’ says the LORD of hosts” (Haggai 2:9).

After Psalms 131, the pilgrim is no longer concerned with himself, but only with the house of God (Psalms 132), fellowship with his fellow pilgrims (Psalms 133), and the worship of God in His house (Psalms 134). He thinks in Psalms 132 of the origin of the house, where he wants to be because the LORD dwells there.

Psalms 132 shows Christ, the Son of David, as the King Who will build the house of God. Psalms 133 shows Christ as the Priest Who lets the Holy Spirit work in the remnant, with the result that the enmity between the two tribes realm and the ten tribes realm is over forever.

The building of the house of God is connected with two kings who jointly point to Christ: David, a picture of the suffering Christ, and Solomon, a picture of the glorified Christ. David had the desire to build the house for the LORD; Solomon was commissioned and empowered to do so.

Division of the psalm

The division of Psalm 132 is remarkable. Namely, the second half of the psalm is exactly the counterpart of its first part:

A David swore to the LORD (Psalms 132:2) –B What David has sworn (Psalms 132:3-5) —-C Place for the ark sought (Psalms 132:6-7) ——D Prayer for a resting place (Psalms 132:8) ——–E Prayer for priests and godly ones (Psalms 132:9) ———-F Prayer for the anointed (Psalms 132:10) A The LORD swore to David (Psalms 132:11a) –B What the LORD has sworn (Psalms 132:11b-12) —-C Place for the ark chosen (Psalms 132:13) ——D Resting place established (Psalms 132:14-15) ——–E Promise to priests and godly ones (Psalms 132:16) ———-F Promises to the anointed (Psalms 132:17-18)

Psalms 132:2-10 speak of what David wanted to do for the LORD; Psalms 132:11-18 speak of what the LORD will do for David. Everything that is prayed for in the first half based on David’s oath is answered in the second half based on the LORD’s oath.

It brings to mind the LORD’s promise to David concerning the building of the temple. David wanted to build a house for the LORD, but the LORD answered that He will build a house for David. This promise is so important that the LORD confirmed it with the swearing of an oath (Psalms 132:11; Psalms 89:3-4; 2 Samuel 7:11).

The psalm is most likely of Solomon. Namely, Psalms 132:8-10 correspond to some verses from the prayer Solomon prayed at the dedication of the temple (2 Chronicles 6:41-42). Solomon, the son of David, is a foreshadowing of the great Son of David, Who said: “Behold, more than Solomon is here!” (Matthew 12:42). He is the Son of David Who will be King in the realm of peace.

We hear here the voice of the Spirit of prophecy Who is at work in the believing remnant in the end time. They are looking forward to the fulfillment of the promises of God to David. Those promises especially include the everlasting reign of the lineage of David, which is Christ, and the worship of God in righteousness in Zion. In this psalm, the kingship and the priesthood of the Lord Jesus are thus linked in a special way. In the Messiah everything of this psalm will be fulfilled.

We see the remnant of the twelve tribes heading for the house of God. Thereby they take to their lips the words of this psalm. These are the days that herald the restoration of the people as God’s people. They also expect a speedy fulfillment of the promise that God in the Messiah will take His place among them in the place He has chosen to establish His Name there.

A Dwelling Place for God

This “Song of Ascents”, the thirteenth, begins with the prayer to the LORD to “remember … on David’s behalf, all his affliction” (Psalms 132:1). The Hebrew word for “remember” is not merely ‘remember something’, but “act because of thinking of something”. Remembering is an activity of the whole person.

The one who prays is not thinking of the toilsome ways David went, but of all his efforts to build a dwelling place for God (1 Chronicles 22:14). This is evident in the following verses. In all his wanderings and all his struggles, he always had this goal in mind. As a man after God’s heart (1 Samuel 13:14), he always sought to please the LORD. Therefore, he also had the strong desire to build a house for Him. The same desire that King David had, all the returned tribes, that is the remnant of Israel, have.

This is perfectly true of the great Son of David, the Lord Jesus, Who through His suffering brought about the church in which He and God now dwell. The suffering of the Lord Jesus may also be the occasion for us to beseech God for what is now His house: the church of the living God (1 Timothy 3:15). Our prayer may be that He will find a place of rest with those who gather as His house.

David, with a view to a dwelling place for God, “swore to the LORD” and made a “vow” to “the Mighty One of Jacob” (Psalms 132:2). Jacob speaks of “the hands of the Mighty One of Jacob” in the blessing he pronounces on Joseph (Genesis 49:24; cf. Isaiah 49:26; Isaiah 60:16). It is one of the three titles of the LORD in connection with the patriarchs: He is the shield of Abraham (Genesis 15:1), the fear of Isaac (Genesis 31:42; 53) – that is, Isaac feared God or was in awe of Him (Genesis 27:33) – and here the Mighty One of Jacob.

By this name, the mighty God connects Himself with the weakness of Jacob, in whom here the whole people, all twelve tribes, are represented in their weakness. This name is also mentioned again in Psalms 132:5. It emphasizes that all this striving to find a place for God to dwell is done in weakness, but through His power leads to results. It also points out that His power eliminates any opposition that would seek to hinder this purpose.

At what point in his life David swore his oath is not recorded in Scripture. It is possible that he did so during the period when he became king. He then built a magnificent palace for himself, while the ark of the LORD stood in a simple tent (2 Samuel 7:2). David in his commitment to seek a dwelling place for God is a picture of the Lord Jesus, Who says of Himself, that zeal for God’s house has consumed Him (John 2:17; Psalms 69:9).

The strength of his desire is evident in what he says: “Surely I will not enter my house, nor lie on my bed; I will not give sleep to my eyes, or slumber to my eyelids, until …” (Psalms 132:3-5). That is, David does not allow himself the luxury of rest and comfort until the ark of the LORD has been given its place of rest.

He will not be satisfied to lay his head to rest anywhere until he has accomplished this desire. This corresponds to the desire of God Himself to have a place where He establishes His Name and of which He wants His people to ask for and seek that place (Deuteronomy 12:5; 11; 14; 18; 21; 26). God designates David that place (2 Samuel 24:18-25; 1 Chronicles 22:1). The expression “place” in Psalms 132:5a is parallel to “dwelling place” in Psalms 132:5b, that is, it is a place to dwell there.

In the days of Saul, the ark was not asked for (1 Chronicles 13:3). Twenty years the ark is in Kiriath-jearim, in the house of Abinadab (1 Samuel 7:1-2). David begins to ask for it. When he and his men, “we”, are in Ephrathah, “in the field of Jaar”, they hear about “it” (Psalms 132:6). The ark is not mentioned by name. The psalmist speaks of “it” on the assumption that everyone will know what he is talking about. The return of the ark of the covenant after the “Ikabod” period (cf. 1 Samuel 4:21-22) is a reference to the return of the shechinah, which is the cloud of God’s presence, the visible symbol of His presence, to Jerusalem (Ezekiel 43:1-7).

When David is king, he goes to pick up the ark from the house of Abinadab (2 Samuel 6:2-3). At first he doesn’t do this the right way. Then the ark comes into the house of Obed-edom. After three months, he picks up the ark there and brings it to Zion in the way God has prescribed (2 Samuel 6:4-17).

At the place where David brought the ark, which is in “His dwelling place” (Psalms 74:7; Psalms 76:2; Psalms 84:1b; Psalms 132:5; 13), the dwelling place of God, the people want to enter to worship God (Psalms 132:7). Historically, this happens when David and the people bring the ark to the tent he has pitched for it (2 Samuel 6:17). The ark as “His footstool” indicates that God has His rest on the ark. The footstool is a part of the throne on which the feet of the king rest. It is a sign of his great power (Psalms 110:1). It is also the place to come close to the king and bow down to Him. Getting closer to a king is not possible.

When we remember that the ark is a beautiful picture of the Lord Jesus, we see that God’s people seek and find a place of rest for the Lord Jesus. That place of rest in our day is there, where the church meets as the house of God. This happens wherever believers gathers, even if only two or three, to the Name of the Lord Jesus (Matthew 18:20; 1 Timothy 3:15). At the same time, the Lord Jesus is also the “place” of rest for God (Colossians 2:9). Nowhere else can God find rest on earth but in the Lord Jesus alone. All rest on earth is united in Him and passed on by Him to those who trust in Him.

Proverbs 14:15

Introduction

Now that the foundation of fellowship with the LORD has been laid on the basis of the day of atonement (Psalms 131), the remnant has the proper mind to draw near to the LORD (Psalms 132). As a result, attention is drawn to the place the LORD has chosen to establish His Name there (Deuteronomy 12:5).

The faithful remnant of the twelve tribes now also has the right mind to ask the LORD to fulfill the desires of David. The temple in Jerusalem is rebuilt (Ezekiel 40-43). The shechina, the cloud of God’s presence, the visible symbol of His presence, returns to Jerusalem (Ezekiel 43:1-5). Then what Haggai prophesied about is fulfilled: “’The latter glory of this house will be greater than the former,’ says the LORD of hosts” (Haggai 2:9).

After Psalms 131, the pilgrim is no longer concerned with himself, but only with the house of God (Psalms 132), fellowship with his fellow pilgrims (Psalms 133), and the worship of God in His house (Psalms 134). He thinks in Psalms 132 of the origin of the house, where he wants to be because the LORD dwells there.

Psalms 132 shows Christ, the Son of David, as the King Who will build the house of God. Psalms 133 shows Christ as the Priest Who lets the Holy Spirit work in the remnant, with the result that the enmity between the two tribes realm and the ten tribes realm is over forever.

The building of the house of God is connected with two kings who jointly point to Christ: David, a picture of the suffering Christ, and Solomon, a picture of the glorified Christ. David had the desire to build the house for the LORD; Solomon was commissioned and empowered to do so.

Division of the psalm

The division of Psalm 132 is remarkable. Namely, the second half of the psalm is exactly the counterpart of its first part:

A David swore to the LORD (Psalms 132:2) –B What David has sworn (Psalms 132:3-5) —-C Place for the ark sought (Psalms 132:6-7) ——D Prayer for a resting place (Psalms 132:8) ——–E Prayer for priests and godly ones (Psalms 132:9) ———-F Prayer for the anointed (Psalms 132:10) A The LORD swore to David (Psalms 132:11a) –B What the LORD has sworn (Psalms 132:11b-12) —-C Place for the ark chosen (Psalms 132:13) ——D Resting place established (Psalms 132:14-15) ——–E Promise to priests and godly ones (Psalms 132:16) ———-F Promises to the anointed (Psalms 132:17-18)

Psalms 132:2-10 speak of what David wanted to do for the LORD; Psalms 132:11-18 speak of what the LORD will do for David. Everything that is prayed for in the first half based on David’s oath is answered in the second half based on the LORD’s oath.

It brings to mind the LORD’s promise to David concerning the building of the temple. David wanted to build a house for the LORD, but the LORD answered that He will build a house for David. This promise is so important that the LORD confirmed it with the swearing of an oath (Psalms 132:11; Psalms 89:3-4; 2 Samuel 7:11).

The psalm is most likely of Solomon. Namely, Psalms 132:8-10 correspond to some verses from the prayer Solomon prayed at the dedication of the temple (2 Chronicles 6:41-42). Solomon, the son of David, is a foreshadowing of the great Son of David, Who said: “Behold, more than Solomon is here!” (Matthew 12:42). He is the Son of David Who will be King in the realm of peace.

We hear here the voice of the Spirit of prophecy Who is at work in the believing remnant in the end time. They are looking forward to the fulfillment of the promises of God to David. Those promises especially include the everlasting reign of the lineage of David, which is Christ, and the worship of God in righteousness in Zion. In this psalm, the kingship and the priesthood of the Lord Jesus are thus linked in a special way. In the Messiah everything of this psalm will be fulfilled.

We see the remnant of the twelve tribes heading for the house of God. Thereby they take to their lips the words of this psalm. These are the days that herald the restoration of the people as God’s people. They also expect a speedy fulfillment of the promise that God in the Messiah will take His place among them in the place He has chosen to establish His Name there.

A Dwelling Place for God

This “Song of Ascents”, the thirteenth, begins with the prayer to the LORD to “remember … on David’s behalf, all his affliction” (Psalms 132:1). The Hebrew word for “remember” is not merely ‘remember something’, but “act because of thinking of something”. Remembering is an activity of the whole person.

The one who prays is not thinking of the toilsome ways David went, but of all his efforts to build a dwelling place for God (1 Chronicles 22:14). This is evident in the following verses. In all his wanderings and all his struggles, he always had this goal in mind. As a man after God’s heart (1 Samuel 13:14), he always sought to please the LORD. Therefore, he also had the strong desire to build a house for Him. The same desire that King David had, all the returned tribes, that is the remnant of Israel, have.

This is perfectly true of the great Son of David, the Lord Jesus, Who through His suffering brought about the church in which He and God now dwell. The suffering of the Lord Jesus may also be the occasion for us to beseech God for what is now His house: the church of the living God (1 Timothy 3:15). Our prayer may be that He will find a place of rest with those who gather as His house.

David, with a view to a dwelling place for God, “swore to the LORD” and made a “vow” to “the Mighty One of Jacob” (Psalms 132:2). Jacob speaks of “the hands of the Mighty One of Jacob” in the blessing he pronounces on Joseph (Genesis 49:24; cf. Isaiah 49:26; Isaiah 60:16). It is one of the three titles of the LORD in connection with the patriarchs: He is the shield of Abraham (Genesis 15:1), the fear of Isaac (Genesis 31:42; 53) – that is, Isaac feared God or was in awe of Him (Genesis 27:33) – and here the Mighty One of Jacob.

By this name, the mighty God connects Himself with the weakness of Jacob, in whom here the whole people, all twelve tribes, are represented in their weakness. This name is also mentioned again in Psalms 132:5. It emphasizes that all this striving to find a place for God to dwell is done in weakness, but through His power leads to results. It also points out that His power eliminates any opposition that would seek to hinder this purpose.

At what point in his life David swore his oath is not recorded in Scripture. It is possible that he did so during the period when he became king. He then built a magnificent palace for himself, while the ark of the LORD stood in a simple tent (2 Samuel 7:2). David in his commitment to seek a dwelling place for God is a picture of the Lord Jesus, Who says of Himself, that zeal for God’s house has consumed Him (John 2:17; Psalms 69:9).

The strength of his desire is evident in what he says: “Surely I will not enter my house, nor lie on my bed; I will not give sleep to my eyes, or slumber to my eyelids, until …” (Psalms 132:3-5). That is, David does not allow himself the luxury of rest and comfort until the ark of the LORD has been given its place of rest.

He will not be satisfied to lay his head to rest anywhere until he has accomplished this desire. This corresponds to the desire of God Himself to have a place where He establishes His Name and of which He wants His people to ask for and seek that place (Deuteronomy 12:5; 11; 14; 18; 21; 26). God designates David that place (2 Samuel 24:18-25; 1 Chronicles 22:1). The expression “place” in Psalms 132:5a is parallel to “dwelling place” in Psalms 132:5b, that is, it is a place to dwell there.

In the days of Saul, the ark was not asked for (1 Chronicles 13:3). Twenty years the ark is in Kiriath-jearim, in the house of Abinadab (1 Samuel 7:1-2). David begins to ask for it. When he and his men, “we”, are in Ephrathah, “in the field of Jaar”, they hear about “it” (Psalms 132:6). The ark is not mentioned by name. The psalmist speaks of “it” on the assumption that everyone will know what he is talking about. The return of the ark of the covenant after the “Ikabod” period (cf. 1 Samuel 4:21-22) is a reference to the return of the shechinah, which is the cloud of God’s presence, the visible symbol of His presence, to Jerusalem (Ezekiel 43:1-7).

When David is king, he goes to pick up the ark from the house of Abinadab (2 Samuel 6:2-3). At first he doesn’t do this the right way. Then the ark comes into the house of Obed-edom. After three months, he picks up the ark there and brings it to Zion in the way God has prescribed (2 Samuel 6:4-17).

At the place where David brought the ark, which is in “His dwelling place” (Psalms 74:7; Psalms 76:2; Psalms 84:1b; Psalms 132:5; 13), the dwelling place of God, the people want to enter to worship God (Psalms 132:7). Historically, this happens when David and the people bring the ark to the tent he has pitched for it (2 Samuel 6:17). The ark as “His footstool” indicates that God has His rest on the ark. The footstool is a part of the throne on which the feet of the king rest. It is a sign of his great power (Psalms 110:1). It is also the place to come close to the king and bow down to Him. Getting closer to a king is not possible.

When we remember that the ark is a beautiful picture of the Lord Jesus, we see that God’s people seek and find a place of rest for the Lord Jesus. That place of rest in our day is there, where the church meets as the house of God. This happens wherever believers gathers, even if only two or three, to the Name of the Lord Jesus (Matthew 18:20; 1 Timothy 3:15). At the same time, the Lord Jesus is also the “place” of rest for God (Colossians 2:9). Nowhere else can God find rest on earth but in the Lord Jesus alone. All rest on earth is united in Him and passed on by Him to those who trust in Him.

Proverbs 14:16

Introduction

Now that the foundation of fellowship with the LORD has been laid on the basis of the day of atonement (Psalms 131), the remnant has the proper mind to draw near to the LORD (Psalms 132). As a result, attention is drawn to the place the LORD has chosen to establish His Name there (Deuteronomy 12:5).

The faithful remnant of the twelve tribes now also has the right mind to ask the LORD to fulfill the desires of David. The temple in Jerusalem is rebuilt (Ezekiel 40-43). The shechina, the cloud of God’s presence, the visible symbol of His presence, returns to Jerusalem (Ezekiel 43:1-5). Then what Haggai prophesied about is fulfilled: “’The latter glory of this house will be greater than the former,’ says the LORD of hosts” (Haggai 2:9).

After Psalms 131, the pilgrim is no longer concerned with himself, but only with the house of God (Psalms 132), fellowship with his fellow pilgrims (Psalms 133), and the worship of God in His house (Psalms 134). He thinks in Psalms 132 of the origin of the house, where he wants to be because the LORD dwells there.

Psalms 132 shows Christ, the Son of David, as the King Who will build the house of God. Psalms 133 shows Christ as the Priest Who lets the Holy Spirit work in the remnant, with the result that the enmity between the two tribes realm and the ten tribes realm is over forever.

The building of the house of God is connected with two kings who jointly point to Christ: David, a picture of the suffering Christ, and Solomon, a picture of the glorified Christ. David had the desire to build the house for the LORD; Solomon was commissioned and empowered to do so.

Division of the psalm

The division of Psalm 132 is remarkable. Namely, the second half of the psalm is exactly the counterpart of its first part:

A David swore to the LORD (Psalms 132:2) –B What David has sworn (Psalms 132:3-5) —-C Place for the ark sought (Psalms 132:6-7) ——D Prayer for a resting place (Psalms 132:8) ——–E Prayer for priests and godly ones (Psalms 132:9) ———-F Prayer for the anointed (Psalms 132:10) A The LORD swore to David (Psalms 132:11a) –B What the LORD has sworn (Psalms 132:11b-12) —-C Place for the ark chosen (Psalms 132:13) ——D Resting place established (Psalms 132:14-15) ——–E Promise to priests and godly ones (Psalms 132:16) ———-F Promises to the anointed (Psalms 132:17-18)

Psalms 132:2-10 speak of what David wanted to do for the LORD; Psalms 132:11-18 speak of what the LORD will do for David. Everything that is prayed for in the first half based on David’s oath is answered in the second half based on the LORD’s oath.

It brings to mind the LORD’s promise to David concerning the building of the temple. David wanted to build a house for the LORD, but the LORD answered that He will build a house for David. This promise is so important that the LORD confirmed it with the swearing of an oath (Psalms 132:11; Psalms 89:3-4; 2 Samuel 7:11).

The psalm is most likely of Solomon. Namely, Psalms 132:8-10 correspond to some verses from the prayer Solomon prayed at the dedication of the temple (2 Chronicles 6:41-42). Solomon, the son of David, is a foreshadowing of the great Son of David, Who said: “Behold, more than Solomon is here!” (Matthew 12:42). He is the Son of David Who will be King in the realm of peace.

We hear here the voice of the Spirit of prophecy Who is at work in the believing remnant in the end time. They are looking forward to the fulfillment of the promises of God to David. Those promises especially include the everlasting reign of the lineage of David, which is Christ, and the worship of God in righteousness in Zion. In this psalm, the kingship and the priesthood of the Lord Jesus are thus linked in a special way. In the Messiah everything of this psalm will be fulfilled.

We see the remnant of the twelve tribes heading for the house of God. Thereby they take to their lips the words of this psalm. These are the days that herald the restoration of the people as God’s people. They also expect a speedy fulfillment of the promise that God in the Messiah will take His place among them in the place He has chosen to establish His Name there.

A Dwelling Place for God

This “Song of Ascents”, the thirteenth, begins with the prayer to the LORD to “remember … on David’s behalf, all his affliction” (Psalms 132:1). The Hebrew word for “remember” is not merely ‘remember something’, but “act because of thinking of something”. Remembering is an activity of the whole person.

The one who prays is not thinking of the toilsome ways David went, but of all his efforts to build a dwelling place for God (1 Chronicles 22:14). This is evident in the following verses. In all his wanderings and all his struggles, he always had this goal in mind. As a man after God’s heart (1 Samuel 13:14), he always sought to please the LORD. Therefore, he also had the strong desire to build a house for Him. The same desire that King David had, all the returned tribes, that is the remnant of Israel, have.

This is perfectly true of the great Son of David, the Lord Jesus, Who through His suffering brought about the church in which He and God now dwell. The suffering of the Lord Jesus may also be the occasion for us to beseech God for what is now His house: the church of the living God (1 Timothy 3:15). Our prayer may be that He will find a place of rest with those who gather as His house.

David, with a view to a dwelling place for God, “swore to the LORD” and made a “vow” to “the Mighty One of Jacob” (Psalms 132:2). Jacob speaks of “the hands of the Mighty One of Jacob” in the blessing he pronounces on Joseph (Genesis 49:24; cf. Isaiah 49:26; Isaiah 60:16). It is one of the three titles of the LORD in connection with the patriarchs: He is the shield of Abraham (Genesis 15:1), the fear of Isaac (Genesis 31:42; 53) – that is, Isaac feared God or was in awe of Him (Genesis 27:33) – and here the Mighty One of Jacob.

By this name, the mighty God connects Himself with the weakness of Jacob, in whom here the whole people, all twelve tribes, are represented in their weakness. This name is also mentioned again in Psalms 132:5. It emphasizes that all this striving to find a place for God to dwell is done in weakness, but through His power leads to results. It also points out that His power eliminates any opposition that would seek to hinder this purpose.

At what point in his life David swore his oath is not recorded in Scripture. It is possible that he did so during the period when he became king. He then built a magnificent palace for himself, while the ark of the LORD stood in a simple tent (2 Samuel 7:2). David in his commitment to seek a dwelling place for God is a picture of the Lord Jesus, Who says of Himself, that zeal for God’s house has consumed Him (John 2:17; Psalms 69:9).

The strength of his desire is evident in what he says: “Surely I will not enter my house, nor lie on my bed; I will not give sleep to my eyes, or slumber to my eyelids, until …” (Psalms 132:3-5). That is, David does not allow himself the luxury of rest and comfort until the ark of the LORD has been given its place of rest.

He will not be satisfied to lay his head to rest anywhere until he has accomplished this desire. This corresponds to the desire of God Himself to have a place where He establishes His Name and of which He wants His people to ask for and seek that place (Deuteronomy 12:5; 11; 14; 18; 21; 26). God designates David that place (2 Samuel 24:18-25; 1 Chronicles 22:1). The expression “place” in Psalms 132:5a is parallel to “dwelling place” in Psalms 132:5b, that is, it is a place to dwell there.

In the days of Saul, the ark was not asked for (1 Chronicles 13:3). Twenty years the ark is in Kiriath-jearim, in the house of Abinadab (1 Samuel 7:1-2). David begins to ask for it. When he and his men, “we”, are in Ephrathah, “in the field of Jaar”, they hear about “it” (Psalms 132:6). The ark is not mentioned by name. The psalmist speaks of “it” on the assumption that everyone will know what he is talking about. The return of the ark of the covenant after the “Ikabod” period (cf. 1 Samuel 4:21-22) is a reference to the return of the shechinah, which is the cloud of God’s presence, the visible symbol of His presence, to Jerusalem (Ezekiel 43:1-7).

When David is king, he goes to pick up the ark from the house of Abinadab (2 Samuel 6:2-3). At first he doesn’t do this the right way. Then the ark comes into the house of Obed-edom. After three months, he picks up the ark there and brings it to Zion in the way God has prescribed (2 Samuel 6:4-17).

At the place where David brought the ark, which is in “His dwelling place” (Psalms 74:7; Psalms 76:2; Psalms 84:1b; Psalms 132:5; 13), the dwelling place of God, the people want to enter to worship God (Psalms 132:7). Historically, this happens when David and the people bring the ark to the tent he has pitched for it (2 Samuel 6:17). The ark as “His footstool” indicates that God has His rest on the ark. The footstool is a part of the throne on which the feet of the king rest. It is a sign of his great power (Psalms 110:1). It is also the place to come close to the king and bow down to Him. Getting closer to a king is not possible.

When we remember that the ark is a beautiful picture of the Lord Jesus, we see that God’s people seek and find a place of rest for the Lord Jesus. That place of rest in our day is there, where the church meets as the house of God. This happens wherever believers gathers, even if only two or three, to the Name of the Lord Jesus (Matthew 18:20; 1 Timothy 3:15). At the same time, the Lord Jesus is also the “place” of rest for God (Colossians 2:9). Nowhere else can God find rest on earth but in the Lord Jesus alone. All rest on earth is united in Him and passed on by Him to those who trust in Him.

Proverbs 14:17

Introduction

Now that the foundation of fellowship with the LORD has been laid on the basis of the day of atonement (Psalms 131), the remnant has the proper mind to draw near to the LORD (Psalms 132). As a result, attention is drawn to the place the LORD has chosen to establish His Name there (Deuteronomy 12:5).

The faithful remnant of the twelve tribes now also has the right mind to ask the LORD to fulfill the desires of David. The temple in Jerusalem is rebuilt (Ezekiel 40-43). The shechina, the cloud of God’s presence, the visible symbol of His presence, returns to Jerusalem (Ezekiel 43:1-5). Then what Haggai prophesied about is fulfilled: “’The latter glory of this house will be greater than the former,’ says the LORD of hosts” (Haggai 2:9).

After Psalms 131, the pilgrim is no longer concerned with himself, but only with the house of God (Psalms 132), fellowship with his fellow pilgrims (Psalms 133), and the worship of God in His house (Psalms 134). He thinks in Psalms 132 of the origin of the house, where he wants to be because the LORD dwells there.

Psalms 132 shows Christ, the Son of David, as the King Who will build the house of God. Psalms 133 shows Christ as the Priest Who lets the Holy Spirit work in the remnant, with the result that the enmity between the two tribes realm and the ten tribes realm is over forever.

The building of the house of God is connected with two kings who jointly point to Christ: David, a picture of the suffering Christ, and Solomon, a picture of the glorified Christ. David had the desire to build the house for the LORD; Solomon was commissioned and empowered to do so.

Division of the psalm

The division of Psalm 132 is remarkable. Namely, the second half of the psalm is exactly the counterpart of its first part:

A David swore to the LORD (Psalms 132:2) –B What David has sworn (Psalms 132:3-5) —-C Place for the ark sought (Psalms 132:6-7) ——D Prayer for a resting place (Psalms 132:8) ——–E Prayer for priests and godly ones (Psalms 132:9) ———-F Prayer for the anointed (Psalms 132:10) A The LORD swore to David (Psalms 132:11a) –B What the LORD has sworn (Psalms 132:11b-12) —-C Place for the ark chosen (Psalms 132:13) ——D Resting place established (Psalms 132:14-15) ——–E Promise to priests and godly ones (Psalms 132:16) ———-F Promises to the anointed (Psalms 132:17-18)

Psalms 132:2-10 speak of what David wanted to do for the LORD; Psalms 132:11-18 speak of what the LORD will do for David. Everything that is prayed for in the first half based on David’s oath is answered in the second half based on the LORD’s oath.

It brings to mind the LORD’s promise to David concerning the building of the temple. David wanted to build a house for the LORD, but the LORD answered that He will build a house for David. This promise is so important that the LORD confirmed it with the swearing of an oath (Psalms 132:11; Psalms 89:3-4; 2 Samuel 7:11).

The psalm is most likely of Solomon. Namely, Psalms 132:8-10 correspond to some verses from the prayer Solomon prayed at the dedication of the temple (2 Chronicles 6:41-42). Solomon, the son of David, is a foreshadowing of the great Son of David, Who said: “Behold, more than Solomon is here!” (Matthew 12:42). He is the Son of David Who will be King in the realm of peace.

We hear here the voice of the Spirit of prophecy Who is at work in the believing remnant in the end time. They are looking forward to the fulfillment of the promises of God to David. Those promises especially include the everlasting reign of the lineage of David, which is Christ, and the worship of God in righteousness in Zion. In this psalm, the kingship and the priesthood of the Lord Jesus are thus linked in a special way. In the Messiah everything of this psalm will be fulfilled.

We see the remnant of the twelve tribes heading for the house of God. Thereby they take to their lips the words of this psalm. These are the days that herald the restoration of the people as God’s people. They also expect a speedy fulfillment of the promise that God in the Messiah will take His place among them in the place He has chosen to establish His Name there.

A Dwelling Place for God

This “Song of Ascents”, the thirteenth, begins with the prayer to the LORD to “remember … on David’s behalf, all his affliction” (Psalms 132:1). The Hebrew word for “remember” is not merely ‘remember something’, but “act because of thinking of something”. Remembering is an activity of the whole person.

The one who prays is not thinking of the toilsome ways David went, but of all his efforts to build a dwelling place for God (1 Chronicles 22:14). This is evident in the following verses. In all his wanderings and all his struggles, he always had this goal in mind. As a man after God’s heart (1 Samuel 13:14), he always sought to please the LORD. Therefore, he also had the strong desire to build a house for Him. The same desire that King David had, all the returned tribes, that is the remnant of Israel, have.

This is perfectly true of the great Son of David, the Lord Jesus, Who through His suffering brought about the church in which He and God now dwell. The suffering of the Lord Jesus may also be the occasion for us to beseech God for what is now His house: the church of the living God (1 Timothy 3:15). Our prayer may be that He will find a place of rest with those who gather as His house.

David, with a view to a dwelling place for God, “swore to the LORD” and made a “vow” to “the Mighty One of Jacob” (Psalms 132:2). Jacob speaks of “the hands of the Mighty One of Jacob” in the blessing he pronounces on Joseph (Genesis 49:24; cf. Isaiah 49:26; Isaiah 60:16). It is one of the three titles of the LORD in connection with the patriarchs: He is the shield of Abraham (Genesis 15:1), the fear of Isaac (Genesis 31:42; 53) – that is, Isaac feared God or was in awe of Him (Genesis 27:33) – and here the Mighty One of Jacob.

By this name, the mighty God connects Himself with the weakness of Jacob, in whom here the whole people, all twelve tribes, are represented in their weakness. This name is also mentioned again in Psalms 132:5. It emphasizes that all this striving to find a place for God to dwell is done in weakness, but through His power leads to results. It also points out that His power eliminates any opposition that would seek to hinder this purpose.

At what point in his life David swore his oath is not recorded in Scripture. It is possible that he did so during the period when he became king. He then built a magnificent palace for himself, while the ark of the LORD stood in a simple tent (2 Samuel 7:2). David in his commitment to seek a dwelling place for God is a picture of the Lord Jesus, Who says of Himself, that zeal for God’s house has consumed Him (John 2:17; Psalms 69:9).

The strength of his desire is evident in what he says: “Surely I will not enter my house, nor lie on my bed; I will not give sleep to my eyes, or slumber to my eyelids, until …” (Psalms 132:3-5). That is, David does not allow himself the luxury of rest and comfort until the ark of the LORD has been given its place of rest.

He will not be satisfied to lay his head to rest anywhere until he has accomplished this desire. This corresponds to the desire of God Himself to have a place where He establishes His Name and of which He wants His people to ask for and seek that place (Deuteronomy 12:5; 11; 14; 18; 21; 26). God designates David that place (2 Samuel 24:18-25; 1 Chronicles 22:1). The expression “place” in Psalms 132:5a is parallel to “dwelling place” in Psalms 132:5b, that is, it is a place to dwell there.

In the days of Saul, the ark was not asked for (1 Chronicles 13:3). Twenty years the ark is in Kiriath-jearim, in the house of Abinadab (1 Samuel 7:1-2). David begins to ask for it. When he and his men, “we”, are in Ephrathah, “in the field of Jaar”, they hear about “it” (Psalms 132:6). The ark is not mentioned by name. The psalmist speaks of “it” on the assumption that everyone will know what he is talking about. The return of the ark of the covenant after the “Ikabod” period (cf. 1 Samuel 4:21-22) is a reference to the return of the shechinah, which is the cloud of God’s presence, the visible symbol of His presence, to Jerusalem (Ezekiel 43:1-7).

When David is king, he goes to pick up the ark from the house of Abinadab (2 Samuel 6:2-3). At first he doesn’t do this the right way. Then the ark comes into the house of Obed-edom. After three months, he picks up the ark there and brings it to Zion in the way God has prescribed (2 Samuel 6:4-17).

At the place where David brought the ark, which is in “His dwelling place” (Psalms 74:7; Psalms 76:2; Psalms 84:1b; Psalms 132:5; 13), the dwelling place of God, the people want to enter to worship God (Psalms 132:7). Historically, this happens when David and the people bring the ark to the tent he has pitched for it (2 Samuel 6:17). The ark as “His footstool” indicates that God has His rest on the ark. The footstool is a part of the throne on which the feet of the king rest. It is a sign of his great power (Psalms 110:1). It is also the place to come close to the king and bow down to Him. Getting closer to a king is not possible.

When we remember that the ark is a beautiful picture of the Lord Jesus, we see that God’s people seek and find a place of rest for the Lord Jesus. That place of rest in our day is there, where the church meets as the house of God. This happens wherever believers gathers, even if only two or three, to the Name of the Lord Jesus (Matthew 18:20; 1 Timothy 3:15). At the same time, the Lord Jesus is also the “place” of rest for God (Colossians 2:9). Nowhere else can God find rest on earth but in the Lord Jesus alone. All rest on earth is united in Him and passed on by Him to those who trust in Him.

Proverbs 14:18

Prayer of God’s Anointed

Psalms 132:8 is the only mention of “the ark” in the book of Psalms. This is in connection with the future restoration of the temple in Jerusalem, the place the LORD has chosen to establish His Name there. As a result, the new name of Jerusalem will henceforth be Yahweh Shammah, which means “the LORD is there” (Ezekiel 48:35b). The ark represents the presence of the LORD. The LORD Himself will dwell in Zion, and therefore the ark will no longer be needed (Jeremiah 3:16).

Now that the dwelling place for the ark has been found (Psalms 132:6), David wants to bring the ark there and make it the center of service to the LORD again. He does this prayerfully. His prayer involves three requests. The first request is in Psalms 132:8 and concerns the resting place for the LORD and His ark. This is answered in Psalms 132:14. The second request is in Psalms 132:9 and concerns the priests. This is answered in Psalms 132:16. Finally, the third request is in Psalms 132:10 and concerns the Son of David. This is answered in Psalms 132:17-18.

David uses words spoken by Moses in his prayer (Numbers 10:35). Moses did so in view of the rising up of the ark, for when the LORD goes with them, all obstacles are removed and all enemies are defeated (cf. Psalms 68:1b). The God-fearing here asks the LORD to arise and go to His resting place.

The words of this prayer are also spoken by Solomon at the dedication of the temple (2 Chronicles 6:41-42). The LORD “and the ark of Your strength” are mentioned in the same breath. The ark symbolizes both the LORD Himself and His strength.

The priests who serve at the ark are to be “clothed with righteousness” (Psalms 132:9). They shall not act wickedly as the sons of Eli did, who thereby brought upon themselves the judgment of God (1 Samuel 2:11-17; 30-34). The clothing of righteousness symbolizes the dignity and truthfulness of the priests to serve the LORD in His presence according to His pleasure.

The sacrifice will not be despised, but honored and brought with joy and gratitude by God’s “godly ones”. The “godly ones” are the chasidim, the faithful, those who are faithful to the covenant. The word chasidim is derived from Adonai, which is lovingkindness or the faithfulness of God to His covenant.

“Be clothed with righteousness” means, fundamentally, that the priests reflect the features and glory of the LORD. This involves not only His holiness, but also His grace and mercy. That is the meaning of the priests’ clothing described in Exodus 28. Likewise, the bride of Christ is clothed “in fine linen, bright [and] clean; for the fine linen is the righteous acts of the saints” (Revelation 19:8). Here “righteous acts” means the righteous deeds that the bride has done out of love for the Bridegroom.

The first part of this song concludes by asking that the LORD will not reject the prayer of the previous two verses (Psalms 132:10). The prayer of Psa 132:1-2 is temporarily interrupted in Psalms 132:3-9 where the background of the prayer is given. Then the thread is picked up again here in Psalms 132:10. The psalmist, anointed by God, makes intercession on the basis of the LORD’s oath to David. The oath of the LORD is the response to David’s oath in Psalms 132:3-5 and to what David did as a servant of the LORD to seek a resting place for Him.

It is the prayer “of Your anointed”. It makes all the difference to God who prays. His anointed here is the anointed son of David; prophetically it is Christ, the great Son of David. It is a prayer “for the sake of David Your servant”. David is the man after God’s heart, to whom He has made the promise of His great Son, Who will sit on David’s throne forever and ever. A prayer with those references – to His Son and to His promises – God can never reject.

The Lord Jesus is the Anointed in three ways: 1. when He was on earth, 2. now that He is in heaven, and 3. soon when He comes to earth again, then to reign. 1. He was anointed with the Holy Spirit at the beginning of His public ministry in Israel (Matthew 3:16). 2. He is the Christ, which means Anointed. After His death on the cross and His resurrection, He ascended into heaven and seated Himself at God’s right hand. There God “made Him both Lord and Christ” (Acts 2:36). 3. In Psalms 45, He is anointed upon accepting His kingship when He sits on the Messianic throne (Psalms 45:7; Hebrews 1:9).

The latter is what we are talking about here in Psalms 132. We find here the Son of David, anointed and thus declared as the King-Messiah. He prays here as the Son of David to God on the basis of what the LORD swore to David.

Proverbs 14:19

Prayer of God’s Anointed

Psalms 132:8 is the only mention of “the ark” in the book of Psalms. This is in connection with the future restoration of the temple in Jerusalem, the place the LORD has chosen to establish His Name there. As a result, the new name of Jerusalem will henceforth be Yahweh Shammah, which means “the LORD is there” (Ezekiel 48:35b). The ark represents the presence of the LORD. The LORD Himself will dwell in Zion, and therefore the ark will no longer be needed (Jeremiah 3:16).

Now that the dwelling place for the ark has been found (Psalms 132:6), David wants to bring the ark there and make it the center of service to the LORD again. He does this prayerfully. His prayer involves three requests. The first request is in Psalms 132:8 and concerns the resting place for the LORD and His ark. This is answered in Psalms 132:14. The second request is in Psalms 132:9 and concerns the priests. This is answered in Psalms 132:16. Finally, the third request is in Psalms 132:10 and concerns the Son of David. This is answered in Psalms 132:17-18.

David uses words spoken by Moses in his prayer (Numbers 10:35). Moses did so in view of the rising up of the ark, for when the LORD goes with them, all obstacles are removed and all enemies are defeated (cf. Psalms 68:1b). The God-fearing here asks the LORD to arise and go to His resting place.

The words of this prayer are also spoken by Solomon at the dedication of the temple (2 Chronicles 6:41-42). The LORD “and the ark of Your strength” are mentioned in the same breath. The ark symbolizes both the LORD Himself and His strength.

The priests who serve at the ark are to be “clothed with righteousness” (Psalms 132:9). They shall not act wickedly as the sons of Eli did, who thereby brought upon themselves the judgment of God (1 Samuel 2:11-17; 30-34). The clothing of righteousness symbolizes the dignity and truthfulness of the priests to serve the LORD in His presence according to His pleasure.

The sacrifice will not be despised, but honored and brought with joy and gratitude by God’s “godly ones”. The “godly ones” are the chasidim, the faithful, those who are faithful to the covenant. The word chasidim is derived from Adonai, which is lovingkindness or the faithfulness of God to His covenant.

“Be clothed with righteousness” means, fundamentally, that the priests reflect the features and glory of the LORD. This involves not only His holiness, but also His grace and mercy. That is the meaning of the priests’ clothing described in Exodus 28. Likewise, the bride of Christ is clothed “in fine linen, bright [and] clean; for the fine linen is the righteous acts of the saints” (Revelation 19:8). Here “righteous acts” means the righteous deeds that the bride has done out of love for the Bridegroom.

The first part of this song concludes by asking that the LORD will not reject the prayer of the previous two verses (Psalms 132:10). The prayer of Psa 132:1-2 is temporarily interrupted in Psalms 132:3-9 where the background of the prayer is given. Then the thread is picked up again here in Psalms 132:10. The psalmist, anointed by God, makes intercession on the basis of the LORD’s oath to David. The oath of the LORD is the response to David’s oath in Psalms 132:3-5 and to what David did as a servant of the LORD to seek a resting place for Him.

It is the prayer “of Your anointed”. It makes all the difference to God who prays. His anointed here is the anointed son of David; prophetically it is Christ, the great Son of David. It is a prayer “for the sake of David Your servant”. David is the man after God’s heart, to whom He has made the promise of His great Son, Who will sit on David’s throne forever and ever. A prayer with those references – to His Son and to His promises – God can never reject.

The Lord Jesus is the Anointed in three ways: 1. when He was on earth, 2. now that He is in heaven, and 3. soon when He comes to earth again, then to reign. 1. He was anointed with the Holy Spirit at the beginning of His public ministry in Israel (Matthew 3:16). 2. He is the Christ, which means Anointed. After His death on the cross and His resurrection, He ascended into heaven and seated Himself at God’s right hand. There God “made Him both Lord and Christ” (Acts 2:36). 3. In Psalms 45, He is anointed upon accepting His kingship when He sits on the Messianic throne (Psalms 45:7; Hebrews 1:9).

The latter is what we are talking about here in Psalms 132. We find here the Son of David, anointed and thus declared as the King-Messiah. He prays here as the Son of David to God on the basis of what the LORD swore to David.

Proverbs 14:20

Prayer of God’s Anointed

Psalms 132:8 is the only mention of “the ark” in the book of Psalms. This is in connection with the future restoration of the temple in Jerusalem, the place the LORD has chosen to establish His Name there. As a result, the new name of Jerusalem will henceforth be Yahweh Shammah, which means “the LORD is there” (Ezekiel 48:35b). The ark represents the presence of the LORD. The LORD Himself will dwell in Zion, and therefore the ark will no longer be needed (Jeremiah 3:16).

Now that the dwelling place for the ark has been found (Psalms 132:6), David wants to bring the ark there and make it the center of service to the LORD again. He does this prayerfully. His prayer involves three requests. The first request is in Psalms 132:8 and concerns the resting place for the LORD and His ark. This is answered in Psalms 132:14. The second request is in Psalms 132:9 and concerns the priests. This is answered in Psalms 132:16. Finally, the third request is in Psalms 132:10 and concerns the Son of David. This is answered in Psalms 132:17-18.

David uses words spoken by Moses in his prayer (Numbers 10:35). Moses did so in view of the rising up of the ark, for when the LORD goes with them, all obstacles are removed and all enemies are defeated (cf. Psalms 68:1b). The God-fearing here asks the LORD to arise and go to His resting place.

The words of this prayer are also spoken by Solomon at the dedication of the temple (2 Chronicles 6:41-42). The LORD “and the ark of Your strength” are mentioned in the same breath. The ark symbolizes both the LORD Himself and His strength.

The priests who serve at the ark are to be “clothed with righteousness” (Psalms 132:9). They shall not act wickedly as the sons of Eli did, who thereby brought upon themselves the judgment of God (1 Samuel 2:11-17; 30-34). The clothing of righteousness symbolizes the dignity and truthfulness of the priests to serve the LORD in His presence according to His pleasure.

The sacrifice will not be despised, but honored and brought with joy and gratitude by God’s “godly ones”. The “godly ones” are the chasidim, the faithful, those who are faithful to the covenant. The word chasidim is derived from Adonai, which is lovingkindness or the faithfulness of God to His covenant.

“Be clothed with righteousness” means, fundamentally, that the priests reflect the features and glory of the LORD. This involves not only His holiness, but also His grace and mercy. That is the meaning of the priests’ clothing described in Exodus 28. Likewise, the bride of Christ is clothed “in fine linen, bright [and] clean; for the fine linen is the righteous acts of the saints” (Revelation 19:8). Here “righteous acts” means the righteous deeds that the bride has done out of love for the Bridegroom.

The first part of this song concludes by asking that the LORD will not reject the prayer of the previous two verses (Psalms 132:10). The prayer of Psa 132:1-2 is temporarily interrupted in Psalms 132:3-9 where the background of the prayer is given. Then the thread is picked up again here in Psalms 132:10. The psalmist, anointed by God, makes intercession on the basis of the LORD’s oath to David. The oath of the LORD is the response to David’s oath in Psalms 132:3-5 and to what David did as a servant of the LORD to seek a resting place for Him.

It is the prayer “of Your anointed”. It makes all the difference to God who prays. His anointed here is the anointed son of David; prophetically it is Christ, the great Son of David. It is a prayer “for the sake of David Your servant”. David is the man after God’s heart, to whom He has made the promise of His great Son, Who will sit on David’s throne forever and ever. A prayer with those references – to His Son and to His promises – God can never reject.

The Lord Jesus is the Anointed in three ways: 1. when He was on earth, 2. now that He is in heaven, and 3. soon when He comes to earth again, then to reign. 1. He was anointed with the Holy Spirit at the beginning of His public ministry in Israel (Matthew 3:16). 2. He is the Christ, which means Anointed. After His death on the cross and His resurrection, He ascended into heaven and seated Himself at God’s right hand. There God “made Him both Lord and Christ” (Acts 2:36). 3. In Psalms 45, He is anointed upon accepting His kingship when He sits on the Messianic throne (Psalms 45:7; Hebrews 1:9).

The latter is what we are talking about here in Psalms 132. We find here the Son of David, anointed and thus declared as the King-Messiah. He prays here as the Son of David to God on the basis of what the LORD swore to David.

Proverbs 14:21

God’s Response

In this section, the LORD answers the prayer of the previous verses. He begins with an answer to David’s oath in Psalms 132:2. The answer to David’s oath is an oath of the LORD Himself, followed by a denial ever to turn back from this oath, which reinforces the oath: He “swore to David a truth” and “from which He will not turn back” (Psalms 132:11; cf. Hebrews 6:16-18).

And what did He swear to David, to which He will not be unfaithful? “Of the fruit of your body I will set upon your throne” (cf. 2 Samuel 7:12-13). Peter quotes this verse during his preaching on the day of Pentecost and applies its fulfillment to the Lord Jesus (Acts 2:30-31; cf. Luke 1:31-33).

The LORD does attach conditions to the succession to the throne by the son of David and the sons of his son (Psalms 132:12; 2 Samuel 7:14-15). They must listen to the teaching of God. He will teach them to observe His covenant and His testimonies. If they do, they will sit on His throne. However, they have not done that. As a result, the house of David has fallen to ruin. God will raise up that house again because there is one Son of David, Who did observe His covenant and His testimonies.

That Son has not only observed His covenant and His testimonies, but He renews the covenant by taking away, as Mediator, the curse of the old covenant. For this He shed the blood of the new covenant and on that basis secured the blessing of the new covenant. One of its blessings is the restoration of the house of David.

Inseparable from the promise of David’s everlasting kingship is the election of Zion by the LORD (Psalms 132:13). In the historical narrative in 2 Samuel 6-7 we find only David’s point of view. Here in the prayer of Psalm 132 we also find the LORD’s point of view. The LORD did it because He chose Zion and because He desired a dwelling place. Zion is the place the LORD has chosen “to establish His Name there for His dwelling” (Deuteronomy 12:5). Prayer deepens our spiritual life; for we come to know the heart of God.

The place that David searched for and found has long since been chosen by God. That place He has “desired it for His habitation”. There is with God not only election of that place, but also a desire to dwell there. The dwelling place of the king is also the dwelling place of God. Temple and kingship belong together.

Nor is it a temporary resting place for God, but His “resting place forever” (Psalms 132:14). The promise of entering into the rest of God is still there today. Its meaning is explained in Hebrews 3-4. The reason it is forever is that by the power of the blood of the new covenant, the people and their princes will receive a renewed heart, through which they will remain faithful to the LORD (Hebrews 13:20).

‘Forever’ here means the period of the realm of peace. During that entire time, Zion is His permanent dwelling place (cf. Psalms 68:16). He will no longer have to travel with the people through the wilderness, for the people live in security and peace in the land. Nor will He have to forsake His people again, for they serve Him in faithfulness. These aspects make it clear that He has longed to dwell there.

As a result of God taking His place in the midst of His people, there will be an abundance of food, so that the poor will be satisfied with bread (Psalms 132:15). Where He dwells, there He richly blesses those who come to Him. The “needy” are especially in need of protection and care from the LORD (cf. Psalms 86:1). The Lord Jesus made Himself one with the afflicted and needy (Psalms 109:22).

More than bread for the body, He gives bread for the soul. The needy are not so much the poor in material terms as the poor in spirit (Matthew 5:3). They are not full of themselves, but empty; they have no high pretensions. This allows them to be satisfied inwardly with peace.

In Psalms 132:9 it is prayed that the LORD will cause His priests to be clothed with righteousness and that He will cause His godly ones to rejoice. In Psalms 132:16 we hear the LORD’s promise that He will do just that. He will do even more, for He will clothe the “priests … with salvation”. Salvation is salvation in the fullest sense of the word, including righteousness. It is the enjoyment of the full blessing of God’s presence. The godly ones of Zion respond, not with singing “for joy”, as has been requested, but with singing “aloud for joy”. When the LORD answers a prayer, He does so according to the riches of His grace and therefore abundantly.

In Psalms 132:17, which connects to Psalms 132:12, the LORD speaks of “a horn” that He will cause to spring forth for David. Zechariah speaks of “a horn of salvation” in his song, referring to the Lord Jesus (Luke 1:68-69). A horn is a symbol of victorious power (cf. Psalms 92:10; Revelation 13:1; Revelation 5:6). ‘Spring forth’ indicates the sprouting of the Sprout, the Messiah (Isaiah 4:2; Jeremiah 23:5; Jeremiah 33:15; Zechariah 3:8; Zechariah 6:12).

The LORD also speaks of “a lamp” that He will prepare for His anointed. David is spoken of as a lamp (2 Samuel 21:17). His son is also spoken of as a lamp (1 Kings 11:36). The preparing of a lamp has the meaning that the light of the house of David will never go out. There will always be a descendant of David who will reign as king. This has become a reality in the Lord Jesus, the true Anointed.

The enemies of God’s King and God’s people are always out to prevent God from being honored and served (Psalms 132:18). The Messiah will “clothe them with shame”. In contrast, on the Anointed His crown will shine. The word for crown is literally “consecration” and is associated with the diadem on the head of the high priest as a sign of his consecration (Exodus 29:6; Exodus 39:30; Leviticus 8:9). The King, the Messiah, over Israel is consecrated to God and is at the same time Priest (Zechariah 6:12-13). This latter aspect is the subject of the following psalm, which speaks of the Lord Jesus as the High Priest.

Proverbs 14:22

God’s Response

In this section, the LORD answers the prayer of the previous verses. He begins with an answer to David’s oath in Psalms 132:2. The answer to David’s oath is an oath of the LORD Himself, followed by a denial ever to turn back from this oath, which reinforces the oath: He “swore to David a truth” and “from which He will not turn back” (Psalms 132:11; cf. Hebrews 6:16-18).

And what did He swear to David, to which He will not be unfaithful? “Of the fruit of your body I will set upon your throne” (cf. 2 Samuel 7:12-13). Peter quotes this verse during his preaching on the day of Pentecost and applies its fulfillment to the Lord Jesus (Acts 2:30-31; cf. Luke 1:31-33).

The LORD does attach conditions to the succession to the throne by the son of David and the sons of his son (Psalms 132:12; 2 Samuel 7:14-15). They must listen to the teaching of God. He will teach them to observe His covenant and His testimonies. If they do, they will sit on His throne. However, they have not done that. As a result, the house of David has fallen to ruin. God will raise up that house again because there is one Son of David, Who did observe His covenant and His testimonies.

That Son has not only observed His covenant and His testimonies, but He renews the covenant by taking away, as Mediator, the curse of the old covenant. For this He shed the blood of the new covenant and on that basis secured the blessing of the new covenant. One of its blessings is the restoration of the house of David.

Inseparable from the promise of David’s everlasting kingship is the election of Zion by the LORD (Psalms 132:13). In the historical narrative in 2 Samuel 6-7 we find only David’s point of view. Here in the prayer of Psalm 132 we also find the LORD’s point of view. The LORD did it because He chose Zion and because He desired a dwelling place. Zion is the place the LORD has chosen “to establish His Name there for His dwelling” (Deuteronomy 12:5). Prayer deepens our spiritual life; for we come to know the heart of God.

The place that David searched for and found has long since been chosen by God. That place He has “desired it for His habitation”. There is with God not only election of that place, but also a desire to dwell there. The dwelling place of the king is also the dwelling place of God. Temple and kingship belong together.

Nor is it a temporary resting place for God, but His “resting place forever” (Psalms 132:14). The promise of entering into the rest of God is still there today. Its meaning is explained in Hebrews 3-4. The reason it is forever is that by the power of the blood of the new covenant, the people and their princes will receive a renewed heart, through which they will remain faithful to the LORD (Hebrews 13:20).

‘Forever’ here means the period of the realm of peace. During that entire time, Zion is His permanent dwelling place (cf. Psalms 68:16). He will no longer have to travel with the people through the wilderness, for the people live in security and peace in the land. Nor will He have to forsake His people again, for they serve Him in faithfulness. These aspects make it clear that He has longed to dwell there.

As a result of God taking His place in the midst of His people, there will be an abundance of food, so that the poor will be satisfied with bread (Psalms 132:15). Where He dwells, there He richly blesses those who come to Him. The “needy” are especially in need of protection and care from the LORD (cf. Psalms 86:1). The Lord Jesus made Himself one with the afflicted and needy (Psalms 109:22).

More than bread for the body, He gives bread for the soul. The needy are not so much the poor in material terms as the poor in spirit (Matthew 5:3). They are not full of themselves, but empty; they have no high pretensions. This allows them to be satisfied inwardly with peace.

In Psalms 132:9 it is prayed that the LORD will cause His priests to be clothed with righteousness and that He will cause His godly ones to rejoice. In Psalms 132:16 we hear the LORD’s promise that He will do just that. He will do even more, for He will clothe the “priests … with salvation”. Salvation is salvation in the fullest sense of the word, including righteousness. It is the enjoyment of the full blessing of God’s presence. The godly ones of Zion respond, not with singing “for joy”, as has been requested, but with singing “aloud for joy”. When the LORD answers a prayer, He does so according to the riches of His grace and therefore abundantly.

In Psalms 132:17, which connects to Psalms 132:12, the LORD speaks of “a horn” that He will cause to spring forth for David. Zechariah speaks of “a horn of salvation” in his song, referring to the Lord Jesus (Luke 1:68-69). A horn is a symbol of victorious power (cf. Psalms 92:10; Revelation 13:1; Revelation 5:6). ‘Spring forth’ indicates the sprouting of the Sprout, the Messiah (Isaiah 4:2; Jeremiah 23:5; Jeremiah 33:15; Zechariah 3:8; Zechariah 6:12).

The LORD also speaks of “a lamp” that He will prepare for His anointed. David is spoken of as a lamp (2 Samuel 21:17). His son is also spoken of as a lamp (1 Kings 11:36). The preparing of a lamp has the meaning that the light of the house of David will never go out. There will always be a descendant of David who will reign as king. This has become a reality in the Lord Jesus, the true Anointed.

The enemies of God’s King and God’s people are always out to prevent God from being honored and served (Psalms 132:18). The Messiah will “clothe them with shame”. In contrast, on the Anointed His crown will shine. The word for crown is literally “consecration” and is associated with the diadem on the head of the high priest as a sign of his consecration (Exodus 29:6; Exodus 39:30; Leviticus 8:9). The King, the Messiah, over Israel is consecrated to God and is at the same time Priest (Zechariah 6:12-13). This latter aspect is the subject of the following psalm, which speaks of the Lord Jesus as the High Priest.

Proverbs 14:23

God’s Response

In this section, the LORD answers the prayer of the previous verses. He begins with an answer to David’s oath in Psalms 132:2. The answer to David’s oath is an oath of the LORD Himself, followed by a denial ever to turn back from this oath, which reinforces the oath: He “swore to David a truth” and “from which He will not turn back” (Psalms 132:11; cf. Hebrews 6:16-18).

And what did He swear to David, to which He will not be unfaithful? “Of the fruit of your body I will set upon your throne” (cf. 2 Samuel 7:12-13). Peter quotes this verse during his preaching on the day of Pentecost and applies its fulfillment to the Lord Jesus (Acts 2:30-31; cf. Luke 1:31-33).

The LORD does attach conditions to the succession to the throne by the son of David and the sons of his son (Psalms 132:12; 2 Samuel 7:14-15). They must listen to the teaching of God. He will teach them to observe His covenant and His testimonies. If they do, they will sit on His throne. However, they have not done that. As a result, the house of David has fallen to ruin. God will raise up that house again because there is one Son of David, Who did observe His covenant and His testimonies.

That Son has not only observed His covenant and His testimonies, but He renews the covenant by taking away, as Mediator, the curse of the old covenant. For this He shed the blood of the new covenant and on that basis secured the blessing of the new covenant. One of its blessings is the restoration of the house of David.

Inseparable from the promise of David’s everlasting kingship is the election of Zion by the LORD (Psalms 132:13). In the historical narrative in 2 Samuel 6-7 we find only David’s point of view. Here in the prayer of Psalm 132 we also find the LORD’s point of view. The LORD did it because He chose Zion and because He desired a dwelling place. Zion is the place the LORD has chosen “to establish His Name there for His dwelling” (Deuteronomy 12:5). Prayer deepens our spiritual life; for we come to know the heart of God.

The place that David searched for and found has long since been chosen by God. That place He has “desired it for His habitation”. There is with God not only election of that place, but also a desire to dwell there. The dwelling place of the king is also the dwelling place of God. Temple and kingship belong together.

Nor is it a temporary resting place for God, but His “resting place forever” (Psalms 132:14). The promise of entering into the rest of God is still there today. Its meaning is explained in Hebrews 3-4. The reason it is forever is that by the power of the blood of the new covenant, the people and their princes will receive a renewed heart, through which they will remain faithful to the LORD (Hebrews 13:20).

‘Forever’ here means the period of the realm of peace. During that entire time, Zion is His permanent dwelling place (cf. Psalms 68:16). He will no longer have to travel with the people through the wilderness, for the people live in security and peace in the land. Nor will He have to forsake His people again, for they serve Him in faithfulness. These aspects make it clear that He has longed to dwell there.

As a result of God taking His place in the midst of His people, there will be an abundance of food, so that the poor will be satisfied with bread (Psalms 132:15). Where He dwells, there He richly blesses those who come to Him. The “needy” are especially in need of protection and care from the LORD (cf. Psalms 86:1). The Lord Jesus made Himself one with the afflicted and needy (Psalms 109:22).

More than bread for the body, He gives bread for the soul. The needy are not so much the poor in material terms as the poor in spirit (Matthew 5:3). They are not full of themselves, but empty; they have no high pretensions. This allows them to be satisfied inwardly with peace.

In Psalms 132:9 it is prayed that the LORD will cause His priests to be clothed with righteousness and that He will cause His godly ones to rejoice. In Psalms 132:16 we hear the LORD’s promise that He will do just that. He will do even more, for He will clothe the “priests … with salvation”. Salvation is salvation in the fullest sense of the word, including righteousness. It is the enjoyment of the full blessing of God’s presence. The godly ones of Zion respond, not with singing “for joy”, as has been requested, but with singing “aloud for joy”. When the LORD answers a prayer, He does so according to the riches of His grace and therefore abundantly.

In Psalms 132:17, which connects to Psalms 132:12, the LORD speaks of “a horn” that He will cause to spring forth for David. Zechariah speaks of “a horn of salvation” in his song, referring to the Lord Jesus (Luke 1:68-69). A horn is a symbol of victorious power (cf. Psalms 92:10; Revelation 13:1; Revelation 5:6). ‘Spring forth’ indicates the sprouting of the Sprout, the Messiah (Isaiah 4:2; Jeremiah 23:5; Jeremiah 33:15; Zechariah 3:8; Zechariah 6:12).

The LORD also speaks of “a lamp” that He will prepare for His anointed. David is spoken of as a lamp (2 Samuel 21:17). His son is also spoken of as a lamp (1 Kings 11:36). The preparing of a lamp has the meaning that the light of the house of David will never go out. There will always be a descendant of David who will reign as king. This has become a reality in the Lord Jesus, the true Anointed.

The enemies of God’s King and God’s people are always out to prevent God from being honored and served (Psalms 132:18). The Messiah will “clothe them with shame”. In contrast, on the Anointed His crown will shine. The word for crown is literally “consecration” and is associated with the diadem on the head of the high priest as a sign of his consecration (Exodus 29:6; Exodus 39:30; Leviticus 8:9). The King, the Messiah, over Israel is consecrated to God and is at the same time Priest (Zechariah 6:12-13). This latter aspect is the subject of the following psalm, which speaks of the Lord Jesus as the High Priest.

Proverbs 14:24

God’s Response

In this section, the LORD answers the prayer of the previous verses. He begins with an answer to David’s oath in Psalms 132:2. The answer to David’s oath is an oath of the LORD Himself, followed by a denial ever to turn back from this oath, which reinforces the oath: He “swore to David a truth” and “from which He will not turn back” (Psalms 132:11; cf. Hebrews 6:16-18).

And what did He swear to David, to which He will not be unfaithful? “Of the fruit of your body I will set upon your throne” (cf. 2 Samuel 7:12-13). Peter quotes this verse during his preaching on the day of Pentecost and applies its fulfillment to the Lord Jesus (Acts 2:30-31; cf. Luke 1:31-33).

The LORD does attach conditions to the succession to the throne by the son of David and the sons of his son (Psalms 132:12; 2 Samuel 7:14-15). They must listen to the teaching of God. He will teach them to observe His covenant and His testimonies. If they do, they will sit on His throne. However, they have not done that. As a result, the house of David has fallen to ruin. God will raise up that house again because there is one Son of David, Who did observe His covenant and His testimonies.

That Son has not only observed His covenant and His testimonies, but He renews the covenant by taking away, as Mediator, the curse of the old covenant. For this He shed the blood of the new covenant and on that basis secured the blessing of the new covenant. One of its blessings is the restoration of the house of David.

Inseparable from the promise of David’s everlasting kingship is the election of Zion by the LORD (Psalms 132:13). In the historical narrative in 2 Samuel 6-7 we find only David’s point of view. Here in the prayer of Psalm 132 we also find the LORD’s point of view. The LORD did it because He chose Zion and because He desired a dwelling place. Zion is the place the LORD has chosen “to establish His Name there for His dwelling” (Deuteronomy 12:5). Prayer deepens our spiritual life; for we come to know the heart of God.

The place that David searched for and found has long since been chosen by God. That place He has “desired it for His habitation”. There is with God not only election of that place, but also a desire to dwell there. The dwelling place of the king is also the dwelling place of God. Temple and kingship belong together.

Nor is it a temporary resting place for God, but His “resting place forever” (Psalms 132:14). The promise of entering into the rest of God is still there today. Its meaning is explained in Hebrews 3-4. The reason it is forever is that by the power of the blood of the new covenant, the people and their princes will receive a renewed heart, through which they will remain faithful to the LORD (Hebrews 13:20).

‘Forever’ here means the period of the realm of peace. During that entire time, Zion is His permanent dwelling place (cf. Psalms 68:16). He will no longer have to travel with the people through the wilderness, for the people live in security and peace in the land. Nor will He have to forsake His people again, for they serve Him in faithfulness. These aspects make it clear that He has longed to dwell there.

As a result of God taking His place in the midst of His people, there will be an abundance of food, so that the poor will be satisfied with bread (Psalms 132:15). Where He dwells, there He richly blesses those who come to Him. The “needy” are especially in need of protection and care from the LORD (cf. Psalms 86:1). The Lord Jesus made Himself one with the afflicted and needy (Psalms 109:22).

More than bread for the body, He gives bread for the soul. The needy are not so much the poor in material terms as the poor in spirit (Matthew 5:3). They are not full of themselves, but empty; they have no high pretensions. This allows them to be satisfied inwardly with peace.

In Psalms 132:9 it is prayed that the LORD will cause His priests to be clothed with righteousness and that He will cause His godly ones to rejoice. In Psalms 132:16 we hear the LORD’s promise that He will do just that. He will do even more, for He will clothe the “priests … with salvation”. Salvation is salvation in the fullest sense of the word, including righteousness. It is the enjoyment of the full blessing of God’s presence. The godly ones of Zion respond, not with singing “for joy”, as has been requested, but with singing “aloud for joy”. When the LORD answers a prayer, He does so according to the riches of His grace and therefore abundantly.

In Psalms 132:17, which connects to Psalms 132:12, the LORD speaks of “a horn” that He will cause to spring forth for David. Zechariah speaks of “a horn of salvation” in his song, referring to the Lord Jesus (Luke 1:68-69). A horn is a symbol of victorious power (cf. Psalms 92:10; Revelation 13:1; Revelation 5:6). ‘Spring forth’ indicates the sprouting of the Sprout, the Messiah (Isaiah 4:2; Jeremiah 23:5; Jeremiah 33:15; Zechariah 3:8; Zechariah 6:12).

The LORD also speaks of “a lamp” that He will prepare for His anointed. David is spoken of as a lamp (2 Samuel 21:17). His son is also spoken of as a lamp (1 Kings 11:36). The preparing of a lamp has the meaning that the light of the house of David will never go out. There will always be a descendant of David who will reign as king. This has become a reality in the Lord Jesus, the true Anointed.

The enemies of God’s King and God’s people are always out to prevent God from being honored and served (Psalms 132:18). The Messiah will “clothe them with shame”. In contrast, on the Anointed His crown will shine. The word for crown is literally “consecration” and is associated with the diadem on the head of the high priest as a sign of his consecration (Exodus 29:6; Exodus 39:30; Leviticus 8:9). The King, the Messiah, over Israel is consecrated to God and is at the same time Priest (Zechariah 6:12-13). This latter aspect is the subject of the following psalm, which speaks of the Lord Jesus as the High Priest.

Proverbs 14:25

God’s Response

In this section, the LORD answers the prayer of the previous verses. He begins with an answer to David’s oath in Psalms 132:2. The answer to David’s oath is an oath of the LORD Himself, followed by a denial ever to turn back from this oath, which reinforces the oath: He “swore to David a truth” and “from which He will not turn back” (Psalms 132:11; cf. Hebrews 6:16-18).

And what did He swear to David, to which He will not be unfaithful? “Of the fruit of your body I will set upon your throne” (cf. 2 Samuel 7:12-13). Peter quotes this verse during his preaching on the day of Pentecost and applies its fulfillment to the Lord Jesus (Acts 2:30-31; cf. Luke 1:31-33).

The LORD does attach conditions to the succession to the throne by the son of David and the sons of his son (Psalms 132:12; 2 Samuel 7:14-15). They must listen to the teaching of God. He will teach them to observe His covenant and His testimonies. If they do, they will sit on His throne. However, they have not done that. As a result, the house of David has fallen to ruin. God will raise up that house again because there is one Son of David, Who did observe His covenant and His testimonies.

That Son has not only observed His covenant and His testimonies, but He renews the covenant by taking away, as Mediator, the curse of the old covenant. For this He shed the blood of the new covenant and on that basis secured the blessing of the new covenant. One of its blessings is the restoration of the house of David.

Inseparable from the promise of David’s everlasting kingship is the election of Zion by the LORD (Psalms 132:13). In the historical narrative in 2 Samuel 6-7 we find only David’s point of view. Here in the prayer of Psalm 132 we also find the LORD’s point of view. The LORD did it because He chose Zion and because He desired a dwelling place. Zion is the place the LORD has chosen “to establish His Name there for His dwelling” (Deuteronomy 12:5). Prayer deepens our spiritual life; for we come to know the heart of God.

The place that David searched for and found has long since been chosen by God. That place He has “desired it for His habitation”. There is with God not only election of that place, but also a desire to dwell there. The dwelling place of the king is also the dwelling place of God. Temple and kingship belong together.

Nor is it a temporary resting place for God, but His “resting place forever” (Psalms 132:14). The promise of entering into the rest of God is still there today. Its meaning is explained in Hebrews 3-4. The reason it is forever is that by the power of the blood of the new covenant, the people and their princes will receive a renewed heart, through which they will remain faithful to the LORD (Hebrews 13:20).

‘Forever’ here means the period of the realm of peace. During that entire time, Zion is His permanent dwelling place (cf. Psalms 68:16). He will no longer have to travel with the people through the wilderness, for the people live in security and peace in the land. Nor will He have to forsake His people again, for they serve Him in faithfulness. These aspects make it clear that He has longed to dwell there.

As a result of God taking His place in the midst of His people, there will be an abundance of food, so that the poor will be satisfied with bread (Psalms 132:15). Where He dwells, there He richly blesses those who come to Him. The “needy” are especially in need of protection and care from the LORD (cf. Psalms 86:1). The Lord Jesus made Himself one with the afflicted and needy (Psalms 109:22).

More than bread for the body, He gives bread for the soul. The needy are not so much the poor in material terms as the poor in spirit (Matthew 5:3). They are not full of themselves, but empty; they have no high pretensions. This allows them to be satisfied inwardly with peace.

In Psalms 132:9 it is prayed that the LORD will cause His priests to be clothed with righteousness and that He will cause His godly ones to rejoice. In Psalms 132:16 we hear the LORD’s promise that He will do just that. He will do even more, for He will clothe the “priests … with salvation”. Salvation is salvation in the fullest sense of the word, including righteousness. It is the enjoyment of the full blessing of God’s presence. The godly ones of Zion respond, not with singing “for joy”, as has been requested, but with singing “aloud for joy”. When the LORD answers a prayer, He does so according to the riches of His grace and therefore abundantly.

In Psalms 132:17, which connects to Psalms 132:12, the LORD speaks of “a horn” that He will cause to spring forth for David. Zechariah speaks of “a horn of salvation” in his song, referring to the Lord Jesus (Luke 1:68-69). A horn is a symbol of victorious power (cf. Psalms 92:10; Revelation 13:1; Revelation 5:6). ‘Spring forth’ indicates the sprouting of the Sprout, the Messiah (Isaiah 4:2; Jeremiah 23:5; Jeremiah 33:15; Zechariah 3:8; Zechariah 6:12).

The LORD also speaks of “a lamp” that He will prepare for His anointed. David is spoken of as a lamp (2 Samuel 21:17). His son is also spoken of as a lamp (1 Kings 11:36). The preparing of a lamp has the meaning that the light of the house of David will never go out. There will always be a descendant of David who will reign as king. This has become a reality in the Lord Jesus, the true Anointed.

The enemies of God’s King and God’s people are always out to prevent God from being honored and served (Psalms 132:18). The Messiah will “clothe them with shame”. In contrast, on the Anointed His crown will shine. The word for crown is literally “consecration” and is associated with the diadem on the head of the high priest as a sign of his consecration (Exodus 29:6; Exodus 39:30; Leviticus 8:9). The King, the Messiah, over Israel is consecrated to God and is at the same time Priest (Zechariah 6:12-13). This latter aspect is the subject of the following psalm, which speaks of the Lord Jesus as the High Priest.

Proverbs 14:26

God’s Response

In this section, the LORD answers the prayer of the previous verses. He begins with an answer to David’s oath in Psalms 132:2. The answer to David’s oath is an oath of the LORD Himself, followed by a denial ever to turn back from this oath, which reinforces the oath: He “swore to David a truth” and “from which He will not turn back” (Psalms 132:11; cf. Hebrews 6:16-18).

And what did He swear to David, to which He will not be unfaithful? “Of the fruit of your body I will set upon your throne” (cf. 2 Samuel 7:12-13). Peter quotes this verse during his preaching on the day of Pentecost and applies its fulfillment to the Lord Jesus (Acts 2:30-31; cf. Luke 1:31-33).

The LORD does attach conditions to the succession to the throne by the son of David and the sons of his son (Psalms 132:12; 2 Samuel 7:14-15). They must listen to the teaching of God. He will teach them to observe His covenant and His testimonies. If they do, they will sit on His throne. However, they have not done that. As a result, the house of David has fallen to ruin. God will raise up that house again because there is one Son of David, Who did observe His covenant and His testimonies.

That Son has not only observed His covenant and His testimonies, but He renews the covenant by taking away, as Mediator, the curse of the old covenant. For this He shed the blood of the new covenant and on that basis secured the blessing of the new covenant. One of its blessings is the restoration of the house of David.

Inseparable from the promise of David’s everlasting kingship is the election of Zion by the LORD (Psalms 132:13). In the historical narrative in 2 Samuel 6-7 we find only David’s point of view. Here in the prayer of Psalm 132 we also find the LORD’s point of view. The LORD did it because He chose Zion and because He desired a dwelling place. Zion is the place the LORD has chosen “to establish His Name there for His dwelling” (Deuteronomy 12:5). Prayer deepens our spiritual life; for we come to know the heart of God.

The place that David searched for and found has long since been chosen by God. That place He has “desired it for His habitation”. There is with God not only election of that place, but also a desire to dwell there. The dwelling place of the king is also the dwelling place of God. Temple and kingship belong together.

Nor is it a temporary resting place for God, but His “resting place forever” (Psalms 132:14). The promise of entering into the rest of God is still there today. Its meaning is explained in Hebrews 3-4. The reason it is forever is that by the power of the blood of the new covenant, the people and their princes will receive a renewed heart, through which they will remain faithful to the LORD (Hebrews 13:20).

‘Forever’ here means the period of the realm of peace. During that entire time, Zion is His permanent dwelling place (cf. Psalms 68:16). He will no longer have to travel with the people through the wilderness, for the people live in security and peace in the land. Nor will He have to forsake His people again, for they serve Him in faithfulness. These aspects make it clear that He has longed to dwell there.

As a result of God taking His place in the midst of His people, there will be an abundance of food, so that the poor will be satisfied with bread (Psalms 132:15). Where He dwells, there He richly blesses those who come to Him. The “needy” are especially in need of protection and care from the LORD (cf. Psalms 86:1). The Lord Jesus made Himself one with the afflicted and needy (Psalms 109:22).

More than bread for the body, He gives bread for the soul. The needy are not so much the poor in material terms as the poor in spirit (Matthew 5:3). They are not full of themselves, but empty; they have no high pretensions. This allows them to be satisfied inwardly with peace.

In Psalms 132:9 it is prayed that the LORD will cause His priests to be clothed with righteousness and that He will cause His godly ones to rejoice. In Psalms 132:16 we hear the LORD’s promise that He will do just that. He will do even more, for He will clothe the “priests … with salvation”. Salvation is salvation in the fullest sense of the word, including righteousness. It is the enjoyment of the full blessing of God’s presence. The godly ones of Zion respond, not with singing “for joy”, as has been requested, but with singing “aloud for joy”. When the LORD answers a prayer, He does so according to the riches of His grace and therefore abundantly.

In Psalms 132:17, which connects to Psalms 132:12, the LORD speaks of “a horn” that He will cause to spring forth for David. Zechariah speaks of “a horn of salvation” in his song, referring to the Lord Jesus (Luke 1:68-69). A horn is a symbol of victorious power (cf. Psalms 92:10; Revelation 13:1; Revelation 5:6). ‘Spring forth’ indicates the sprouting of the Sprout, the Messiah (Isaiah 4:2; Jeremiah 23:5; Jeremiah 33:15; Zechariah 3:8; Zechariah 6:12).

The LORD also speaks of “a lamp” that He will prepare for His anointed. David is spoken of as a lamp (2 Samuel 21:17). His son is also spoken of as a lamp (1 Kings 11:36). The preparing of a lamp has the meaning that the light of the house of David will never go out. There will always be a descendant of David who will reign as king. This has become a reality in the Lord Jesus, the true Anointed.

The enemies of God’s King and God’s people are always out to prevent God from being honored and served (Psalms 132:18). The Messiah will “clothe them with shame”. In contrast, on the Anointed His crown will shine. The word for crown is literally “consecration” and is associated with the diadem on the head of the high priest as a sign of his consecration (Exodus 29:6; Exodus 39:30; Leviticus 8:9). The King, the Messiah, over Israel is consecrated to God and is at the same time Priest (Zechariah 6:12-13). This latter aspect is the subject of the following psalm, which speaks of the Lord Jesus as the High Priest.

Proverbs 14:27

God’s Response

In this section, the LORD answers the prayer of the previous verses. He begins with an answer to David’s oath in Psalms 132:2. The answer to David’s oath is an oath of the LORD Himself, followed by a denial ever to turn back from this oath, which reinforces the oath: He “swore to David a truth” and “from which He will not turn back” (Psalms 132:11; cf. Hebrews 6:16-18).

And what did He swear to David, to which He will not be unfaithful? “Of the fruit of your body I will set upon your throne” (cf. 2 Samuel 7:12-13). Peter quotes this verse during his preaching on the day of Pentecost and applies its fulfillment to the Lord Jesus (Acts 2:30-31; cf. Luke 1:31-33).

The LORD does attach conditions to the succession to the throne by the son of David and the sons of his son (Psalms 132:12; 2 Samuel 7:14-15). They must listen to the teaching of God. He will teach them to observe His covenant and His testimonies. If they do, they will sit on His throne. However, they have not done that. As a result, the house of David has fallen to ruin. God will raise up that house again because there is one Son of David, Who did observe His covenant and His testimonies.

That Son has not only observed His covenant and His testimonies, but He renews the covenant by taking away, as Mediator, the curse of the old covenant. For this He shed the blood of the new covenant and on that basis secured the blessing of the new covenant. One of its blessings is the restoration of the house of David.

Inseparable from the promise of David’s everlasting kingship is the election of Zion by the LORD (Psalms 132:13). In the historical narrative in 2 Samuel 6-7 we find only David’s point of view. Here in the prayer of Psalm 132 we also find the LORD’s point of view. The LORD did it because He chose Zion and because He desired a dwelling place. Zion is the place the LORD has chosen “to establish His Name there for His dwelling” (Deuteronomy 12:5). Prayer deepens our spiritual life; for we come to know the heart of God.

The place that David searched for and found has long since been chosen by God. That place He has “desired it for His habitation”. There is with God not only election of that place, but also a desire to dwell there. The dwelling place of the king is also the dwelling place of God. Temple and kingship belong together.

Nor is it a temporary resting place for God, but His “resting place forever” (Psalms 132:14). The promise of entering into the rest of God is still there today. Its meaning is explained in Hebrews 3-4. The reason it is forever is that by the power of the blood of the new covenant, the people and their princes will receive a renewed heart, through which they will remain faithful to the LORD (Hebrews 13:20).

‘Forever’ here means the period of the realm of peace. During that entire time, Zion is His permanent dwelling place (cf. Psalms 68:16). He will no longer have to travel with the people through the wilderness, for the people live in security and peace in the land. Nor will He have to forsake His people again, for they serve Him in faithfulness. These aspects make it clear that He has longed to dwell there.

As a result of God taking His place in the midst of His people, there will be an abundance of food, so that the poor will be satisfied with bread (Psalms 132:15). Where He dwells, there He richly blesses those who come to Him. The “needy” are especially in need of protection and care from the LORD (cf. Psalms 86:1). The Lord Jesus made Himself one with the afflicted and needy (Psalms 109:22).

More than bread for the body, He gives bread for the soul. The needy are not so much the poor in material terms as the poor in spirit (Matthew 5:3). They are not full of themselves, but empty; they have no high pretensions. This allows them to be satisfied inwardly with peace.

In Psalms 132:9 it is prayed that the LORD will cause His priests to be clothed with righteousness and that He will cause His godly ones to rejoice. In Psalms 132:16 we hear the LORD’s promise that He will do just that. He will do even more, for He will clothe the “priests … with salvation”. Salvation is salvation in the fullest sense of the word, including righteousness. It is the enjoyment of the full blessing of God’s presence. The godly ones of Zion respond, not with singing “for joy”, as has been requested, but with singing “aloud for joy”. When the LORD answers a prayer, He does so according to the riches of His grace and therefore abundantly.

In Psalms 132:17, which connects to Psalms 132:12, the LORD speaks of “a horn” that He will cause to spring forth for David. Zechariah speaks of “a horn of salvation” in his song, referring to the Lord Jesus (Luke 1:68-69). A horn is a symbol of victorious power (cf. Psalms 92:10; Revelation 13:1; Revelation 5:6). ‘Spring forth’ indicates the sprouting of the Sprout, the Messiah (Isaiah 4:2; Jeremiah 23:5; Jeremiah 33:15; Zechariah 3:8; Zechariah 6:12).

The LORD also speaks of “a lamp” that He will prepare for His anointed. David is spoken of as a lamp (2 Samuel 21:17). His son is also spoken of as a lamp (1 Kings 11:36). The preparing of a lamp has the meaning that the light of the house of David will never go out. There will always be a descendant of David who will reign as king. This has become a reality in the Lord Jesus, the true Anointed.

The enemies of God’s King and God’s people are always out to prevent God from being honored and served (Psalms 132:18). The Messiah will “clothe them with shame”. In contrast, on the Anointed His crown will shine. The word for crown is literally “consecration” and is associated with the diadem on the head of the high priest as a sign of his consecration (Exodus 29:6; Exodus 39:30; Leviticus 8:9). The King, the Messiah, over Israel is consecrated to God and is at the same time Priest (Zechariah 6:12-13). This latter aspect is the subject of the following psalm, which speaks of the Lord Jesus as the High Priest.

Proverbs 14:28

God’s Response

In this section, the LORD answers the prayer of the previous verses. He begins with an answer to David’s oath in Psalms 132:2. The answer to David’s oath is an oath of the LORD Himself, followed by a denial ever to turn back from this oath, which reinforces the oath: He “swore to David a truth” and “from which He will not turn back” (Psalms 132:11; cf. Hebrews 6:16-18).

And what did He swear to David, to which He will not be unfaithful? “Of the fruit of your body I will set upon your throne” (cf. 2 Samuel 7:12-13). Peter quotes this verse during his preaching on the day of Pentecost and applies its fulfillment to the Lord Jesus (Acts 2:30-31; cf. Luke 1:31-33).

The LORD does attach conditions to the succession to the throne by the son of David and the sons of his son (Psalms 132:12; 2 Samuel 7:14-15). They must listen to the teaching of God. He will teach them to observe His covenant and His testimonies. If they do, they will sit on His throne. However, they have not done that. As a result, the house of David has fallen to ruin. God will raise up that house again because there is one Son of David, Who did observe His covenant and His testimonies.

That Son has not only observed His covenant and His testimonies, but He renews the covenant by taking away, as Mediator, the curse of the old covenant. For this He shed the blood of the new covenant and on that basis secured the blessing of the new covenant. One of its blessings is the restoration of the house of David.

Inseparable from the promise of David’s everlasting kingship is the election of Zion by the LORD (Psalms 132:13). In the historical narrative in 2 Samuel 6-7 we find only David’s point of view. Here in the prayer of Psalm 132 we also find the LORD’s point of view. The LORD did it because He chose Zion and because He desired a dwelling place. Zion is the place the LORD has chosen “to establish His Name there for His dwelling” (Deuteronomy 12:5). Prayer deepens our spiritual life; for we come to know the heart of God.

The place that David searched for and found has long since been chosen by God. That place He has “desired it for His habitation”. There is with God not only election of that place, but also a desire to dwell there. The dwelling place of the king is also the dwelling place of God. Temple and kingship belong together.

Nor is it a temporary resting place for God, but His “resting place forever” (Psalms 132:14). The promise of entering into the rest of God is still there today. Its meaning is explained in Hebrews 3-4. The reason it is forever is that by the power of the blood of the new covenant, the people and their princes will receive a renewed heart, through which they will remain faithful to the LORD (Hebrews 13:20).

‘Forever’ here means the period of the realm of peace. During that entire time, Zion is His permanent dwelling place (cf. Psalms 68:16). He will no longer have to travel with the people through the wilderness, for the people live in security and peace in the land. Nor will He have to forsake His people again, for they serve Him in faithfulness. These aspects make it clear that He has longed to dwell there.

As a result of God taking His place in the midst of His people, there will be an abundance of food, so that the poor will be satisfied with bread (Psalms 132:15). Where He dwells, there He richly blesses those who come to Him. The “needy” are especially in need of protection and care from the LORD (cf. Psalms 86:1). The Lord Jesus made Himself one with the afflicted and needy (Psalms 109:22).

More than bread for the body, He gives bread for the soul. The needy are not so much the poor in material terms as the poor in spirit (Matthew 5:3). They are not full of themselves, but empty; they have no high pretensions. This allows them to be satisfied inwardly with peace.

In Psalms 132:9 it is prayed that the LORD will cause His priests to be clothed with righteousness and that He will cause His godly ones to rejoice. In Psalms 132:16 we hear the LORD’s promise that He will do just that. He will do even more, for He will clothe the “priests … with salvation”. Salvation is salvation in the fullest sense of the word, including righteousness. It is the enjoyment of the full blessing of God’s presence. The godly ones of Zion respond, not with singing “for joy”, as has been requested, but with singing “aloud for joy”. When the LORD answers a prayer, He does so according to the riches of His grace and therefore abundantly.

In Psalms 132:17, which connects to Psalms 132:12, the LORD speaks of “a horn” that He will cause to spring forth for David. Zechariah speaks of “a horn of salvation” in his song, referring to the Lord Jesus (Luke 1:68-69). A horn is a symbol of victorious power (cf. Psalms 92:10; Revelation 13:1; Revelation 5:6). ‘Spring forth’ indicates the sprouting of the Sprout, the Messiah (Isaiah 4:2; Jeremiah 23:5; Jeremiah 33:15; Zechariah 3:8; Zechariah 6:12).

The LORD also speaks of “a lamp” that He will prepare for His anointed. David is spoken of as a lamp (2 Samuel 21:17). His son is also spoken of as a lamp (1 Kings 11:36). The preparing of a lamp has the meaning that the light of the house of David will never go out. There will always be a descendant of David who will reign as king. This has become a reality in the Lord Jesus, the true Anointed.

The enemies of God’s King and God’s people are always out to prevent God from being honored and served (Psalms 132:18). The Messiah will “clothe them with shame”. In contrast, on the Anointed His crown will shine. The word for crown is literally “consecration” and is associated with the diadem on the head of the high priest as a sign of his consecration (Exodus 29:6; Exodus 39:30; Leviticus 8:9). The King, the Messiah, over Israel is consecrated to God and is at the same time Priest (Zechariah 6:12-13). This latter aspect is the subject of the following psalm, which speaks of the Lord Jesus as the High Priest.

Proverbs 14:30

Introduction

Psalms 132 is about the anointed King. Psalms 133 is about the anointed High Priest and about the united cohabitation of a people now still scattered over the earth. The psalm is therefore a prophetic vision. At the same time, it contains important lessons for us who live in a time of great division and confusion.

Christ is now King over His people. However, there is still a problem among the people, namely the original enmity between the two tribes realm and the ten tribes realm. To bring that enmity to a final end, the people are given a new heart, through which the law is written in their hearts. As a result, they have come to love the LORD and to love their neighbor. This is also what the prophets have spoken about (Isaiah 11:13b; Hosea 1:11; Ezekiel 37:15-28). These prophecies have never been fulfilled, but now they will be now that Christ is King over His people.

It will happen when the Spirit of God will come upon them like anointing oil (Psalms 133:2; Ezekiel 36:27), just as the blessing of the LORD comes upon Zion like the dew of the Hermon (Psalms 133:3; Ezekiel 36:28-38).

The structure of the psalm is a pyramid chiasm or cross, emphasizing the high priesthood (C): A Blessing (Psalms 133:1) —B Comparison (with oil) (Psalms 133:2a) ——C High priesthood (Psalms 133:2b-c) —B Comparison (with dew) (Psalms 133:3a) A Blessing (Psalms 133:3b)

Brotherly Love

Of this “Song of Ascents”, the fourteenth, the poet is again mentioned: it is “David” (Psalms 133:1a). In the previous psalm, the ark, the centerpiece of service to God, was brought to God’s dwelling place in Jerusalem. Now David prophetically sees all twelve tribes living together in connection with that place throughout the land. He points to it with a “behold” and exclaims with delight: “How good and how pleasant it is for brothers to dwell together in unity” (Psalms 133:1b). The fulfillment of this is described by Ezekiel when the LORD will make a covenant of peace with all the people, all twelve tribes (Ezekiel 37:22; 26).

Here we can think of the living together of all the Israelites in booths during the Feast of Booths. It is “good” to dwell together in unity, it is a good thing and also appropriate to be together. It is also good in the sight of God.

It is also “pleasant”, benevolently attractive, giving joy to dwell in unity with those who take joy in being in the presence of God. It is the description of a feeling we get when we see or hear something beautiful.

The word ‘how’ that precedes it indicates that it is particularly good and pleasant. Brothers belong together, they form a family together. They must express this by coming together, and also by dwelling together.

“In unity” is literally “as united”, “as one”. This is only possible if there is a center of their dwelling together. Thus the Lord Jesus came to be the center of Israel, but they refused to be gathered together by Him (Matthew 23:37). Now that they have been born again, given a new heart (Jeremiah 31:33), now they all go to the LORD as gathered together. We see a type of this when Hezekiah invites all Israel, all twelve tribes, to celebrate the Passover together (2 Chronicles 30:5).

The same is true for the believers of the New Testament church. Before, as sinners, they each went their own way (Isaiah 53:6). They were hateful and hated one another (Titus 3:3). This has been changed by repentance and conversion. They are now brothers. In the beginning of the church they also dwelled together. There was a close fellowship among them (Acts 2:44; 46).

This dwelling together David compares to oil in Psalms 133:2 and to dew in Psalms 133:3. Both verses begin with a comparison, “it is like”, and continue with “coming down”.

Of the oil he says “it is like the precious oil upon the head, coming down on the beard, [even] Aaron’s beard, coming down upon the edge of his robes” (Psalms 133:2; Exodus 29:7; Exodus 30:22-30; Leviticus 8:12; Leviticus 21:10). “The precious oil” is a special mixture of holy anointing oil. This composition is to be used only for priestly service (Exodus 30:30-33). Kings are also anointed, but not with this special mixture. “The edge” is the collar of the garment.

This refers to the anointing of the high priest. The anointing of the priest is done by sprinkling (blood and) anointing oil on their clothing (Exodus 29:21). The anointing of the high priest is done by pouring anointing oil over his head (Exodus 29:7), that is, pouring oil abundantly (cf. John 3:34). In addition, we have anointing in connection with the king’s wedding (Psalms 45:7).

With oil in the Old Testament, priests and kings are anointed and in one case, a prophet. Anointing oil is a picture of the Holy Spirit (1 John 2:20; 27). This makes it clear that the unity of the people, the dwelling together of brothers from the two tribes realm and those from the ten tribes realm, is the result of the abundant working of the Holy Spirit.

The same is true spiritually for us New Testament believers. We are kings and priests and are anointed with the Holy Spirit (1 John 2:20; 27). Living and gathering together in unity as a church is only possible when the members are led by the Holy Spirit.

The blessing comes from above, from the Head of the body, Christ in heaven (Ephesians 1:22). He sent the Holy Spirit from heaven to earth (John 16:7) to baptize the church into one body (1 Corinthians 12:13) and to dwell in individual believers (1 Corinthians 6:19). The Holy Spirit has worked unity. It is up to us to keep that unity, the unity “of the Spirit”, in the bond of peace (Ephesians 4:3). That unity is experienced and manifested when there is brotherly love (John 17:21).

After the anointing oil, David uses another picture, that of “the dew of Hermon” (Psalms 133:3). Both the oil and the dew descend from above to below. So it is with the Spirit and love: they come from God. The result is good and pleasant; there is life and refreshment and that forever.

Dew noiselessly descends on the earth at night as a refresher and moistens it, making the earth soft and fertile. The dew is compared here to brotherly love, which has the same refreshing effect. That love will be refreshing as the Holy Spirit makes hearts receptive to the Word of God calling them to love one another fervently (1 Peter 1:22-23).

In the summer months, when there is no rain in Israel, the dew makes the difference between the crop staying alive and withering. The dew, then, as mentioned, speaks of life and refreshment that descends as a blessing from above. In the spiritual sense, it is about the love that comes from God and about the brotherly love that is necessary for the unity of the people.

The blessing that the LORD commands there, that is on Zion, is “life forever”, that is life in the realm of peace (cf. Daniel 12:2). Life in the realm of peace is one great blessing. All the promised blessings are enjoyed there in full measure and continuously. Here we can think of a happy family life, the entire yield of the land and rich soil resources, and good mutual relationships with one’s neighbor.

In summary, Psalms 133 is about the unity of the people, of the two brother tribes Ephraim and Judah, who together represent all twelve tribes. This is depicted in the Feast of Booths.

Proverbs 14:31

Introduction

Psalms 132 is about the anointed King. Psalms 133 is about the anointed High Priest and about the united cohabitation of a people now still scattered over the earth. The psalm is therefore a prophetic vision. At the same time, it contains important lessons for us who live in a time of great division and confusion.

Christ is now King over His people. However, there is still a problem among the people, namely the original enmity between the two tribes realm and the ten tribes realm. To bring that enmity to a final end, the people are given a new heart, through which the law is written in their hearts. As a result, they have come to love the LORD and to love their neighbor. This is also what the prophets have spoken about (Isaiah 11:13b; Hosea 1:11; Ezekiel 37:15-28). These prophecies have never been fulfilled, but now they will be now that Christ is King over His people.

It will happen when the Spirit of God will come upon them like anointing oil (Psalms 133:2; Ezekiel 36:27), just as the blessing of the LORD comes upon Zion like the dew of the Hermon (Psalms 133:3; Ezekiel 36:28-38).

The structure of the psalm is a pyramid chiasm or cross, emphasizing the high priesthood (C): A Blessing (Psalms 133:1) —B Comparison (with oil) (Psalms 133:2a) ——C High priesthood (Psalms 133:2b-c) —B Comparison (with dew) (Psalms 133:3a) A Blessing (Psalms 133:3b)

Brotherly Love

Of this “Song of Ascents”, the fourteenth, the poet is again mentioned: it is “David” (Psalms 133:1a). In the previous psalm, the ark, the centerpiece of service to God, was brought to God’s dwelling place in Jerusalem. Now David prophetically sees all twelve tribes living together in connection with that place throughout the land. He points to it with a “behold” and exclaims with delight: “How good and how pleasant it is for brothers to dwell together in unity” (Psalms 133:1b). The fulfillment of this is described by Ezekiel when the LORD will make a covenant of peace with all the people, all twelve tribes (Ezekiel 37:22; 26).

Here we can think of the living together of all the Israelites in booths during the Feast of Booths. It is “good” to dwell together in unity, it is a good thing and also appropriate to be together. It is also good in the sight of God.

It is also “pleasant”, benevolently attractive, giving joy to dwell in unity with those who take joy in being in the presence of God. It is the description of a feeling we get when we see or hear something beautiful.

The word ‘how’ that precedes it indicates that it is particularly good and pleasant. Brothers belong together, they form a family together. They must express this by coming together, and also by dwelling together.

“In unity” is literally “as united”, “as one”. This is only possible if there is a center of their dwelling together. Thus the Lord Jesus came to be the center of Israel, but they refused to be gathered together by Him (Matthew 23:37). Now that they have been born again, given a new heart (Jeremiah 31:33), now they all go to the LORD as gathered together. We see a type of this when Hezekiah invites all Israel, all twelve tribes, to celebrate the Passover together (2 Chronicles 30:5).

The same is true for the believers of the New Testament church. Before, as sinners, they each went their own way (Isaiah 53:6). They were hateful and hated one another (Titus 3:3). This has been changed by repentance and conversion. They are now brothers. In the beginning of the church they also dwelled together. There was a close fellowship among them (Acts 2:44; 46).

This dwelling together David compares to oil in Psalms 133:2 and to dew in Psalms 133:3. Both verses begin with a comparison, “it is like”, and continue with “coming down”.

Of the oil he says “it is like the precious oil upon the head, coming down on the beard, [even] Aaron’s beard, coming down upon the edge of his robes” (Psalms 133:2; Exodus 29:7; Exodus 30:22-30; Leviticus 8:12; Leviticus 21:10). “The precious oil” is a special mixture of holy anointing oil. This composition is to be used only for priestly service (Exodus 30:30-33). Kings are also anointed, but not with this special mixture. “The edge” is the collar of the garment.

This refers to the anointing of the high priest. The anointing of the priest is done by sprinkling (blood and) anointing oil on their clothing (Exodus 29:21). The anointing of the high priest is done by pouring anointing oil over his head (Exodus 29:7), that is, pouring oil abundantly (cf. John 3:34). In addition, we have anointing in connection with the king’s wedding (Psalms 45:7).

With oil in the Old Testament, priests and kings are anointed and in one case, a prophet. Anointing oil is a picture of the Holy Spirit (1 John 2:20; 27). This makes it clear that the unity of the people, the dwelling together of brothers from the two tribes realm and those from the ten tribes realm, is the result of the abundant working of the Holy Spirit.

The same is true spiritually for us New Testament believers. We are kings and priests and are anointed with the Holy Spirit (1 John 2:20; 27). Living and gathering together in unity as a church is only possible when the members are led by the Holy Spirit.

The blessing comes from above, from the Head of the body, Christ in heaven (Ephesians 1:22). He sent the Holy Spirit from heaven to earth (John 16:7) to baptize the church into one body (1 Corinthians 12:13) and to dwell in individual believers (1 Corinthians 6:19). The Holy Spirit has worked unity. It is up to us to keep that unity, the unity “of the Spirit”, in the bond of peace (Ephesians 4:3). That unity is experienced and manifested when there is brotherly love (John 17:21).

After the anointing oil, David uses another picture, that of “the dew of Hermon” (Psalms 133:3). Both the oil and the dew descend from above to below. So it is with the Spirit and love: they come from God. The result is good and pleasant; there is life and refreshment and that forever.

Dew noiselessly descends on the earth at night as a refresher and moistens it, making the earth soft and fertile. The dew is compared here to brotherly love, which has the same refreshing effect. That love will be refreshing as the Holy Spirit makes hearts receptive to the Word of God calling them to love one another fervently (1 Peter 1:22-23).

In the summer months, when there is no rain in Israel, the dew makes the difference between the crop staying alive and withering. The dew, then, as mentioned, speaks of life and refreshment that descends as a blessing from above. In the spiritual sense, it is about the love that comes from God and about the brotherly love that is necessary for the unity of the people.

The blessing that the LORD commands there, that is on Zion, is “life forever”, that is life in the realm of peace (cf. Daniel 12:2). Life in the realm of peace is one great blessing. All the promised blessings are enjoyed there in full measure and continuously. Here we can think of a happy family life, the entire yield of the land and rich soil resources, and good mutual relationships with one’s neighbor.

In summary, Psalms 133 is about the unity of the people, of the two brother tribes Ephraim and Judah, who together represent all twelve tribes. This is depicted in the Feast of Booths.

Proverbs 14:32

Introduction

Psalms 132 is about the anointed King. Psalms 133 is about the anointed High Priest and about the united cohabitation of a people now still scattered over the earth. The psalm is therefore a prophetic vision. At the same time, it contains important lessons for us who live in a time of great division and confusion.

Christ is now King over His people. However, there is still a problem among the people, namely the original enmity between the two tribes realm and the ten tribes realm. To bring that enmity to a final end, the people are given a new heart, through which the law is written in their hearts. As a result, they have come to love the LORD and to love their neighbor. This is also what the prophets have spoken about (Isaiah 11:13b; Hosea 1:11; Ezekiel 37:15-28). These prophecies have never been fulfilled, but now they will be now that Christ is King over His people.

It will happen when the Spirit of God will come upon them like anointing oil (Psalms 133:2; Ezekiel 36:27), just as the blessing of the LORD comes upon Zion like the dew of the Hermon (Psalms 133:3; Ezekiel 36:28-38).

The structure of the psalm is a pyramid chiasm or cross, emphasizing the high priesthood (C): A Blessing (Psalms 133:1) —B Comparison (with oil) (Psalms 133:2a) ——C High priesthood (Psalms 133:2b-c) —B Comparison (with dew) (Psalms 133:3a) A Blessing (Psalms 133:3b)

Brotherly Love

Of this “Song of Ascents”, the fourteenth, the poet is again mentioned: it is “David” (Psalms 133:1a). In the previous psalm, the ark, the centerpiece of service to God, was brought to God’s dwelling place in Jerusalem. Now David prophetically sees all twelve tribes living together in connection with that place throughout the land. He points to it with a “behold” and exclaims with delight: “How good and how pleasant it is for brothers to dwell together in unity” (Psalms 133:1b). The fulfillment of this is described by Ezekiel when the LORD will make a covenant of peace with all the people, all twelve tribes (Ezekiel 37:22; 26).

Here we can think of the living together of all the Israelites in booths during the Feast of Booths. It is “good” to dwell together in unity, it is a good thing and also appropriate to be together. It is also good in the sight of God.

It is also “pleasant”, benevolently attractive, giving joy to dwell in unity with those who take joy in being in the presence of God. It is the description of a feeling we get when we see or hear something beautiful.

The word ‘how’ that precedes it indicates that it is particularly good and pleasant. Brothers belong together, they form a family together. They must express this by coming together, and also by dwelling together.

“In unity” is literally “as united”, “as one”. This is only possible if there is a center of their dwelling together. Thus the Lord Jesus came to be the center of Israel, but they refused to be gathered together by Him (Matthew 23:37). Now that they have been born again, given a new heart (Jeremiah 31:33), now they all go to the LORD as gathered together. We see a type of this when Hezekiah invites all Israel, all twelve tribes, to celebrate the Passover together (2 Chronicles 30:5).

The same is true for the believers of the New Testament church. Before, as sinners, they each went their own way (Isaiah 53:6). They were hateful and hated one another (Titus 3:3). This has been changed by repentance and conversion. They are now brothers. In the beginning of the church they also dwelled together. There was a close fellowship among them (Acts 2:44; 46).

This dwelling together David compares to oil in Psalms 133:2 and to dew in Psalms 133:3. Both verses begin with a comparison, “it is like”, and continue with “coming down”.

Of the oil he says “it is like the precious oil upon the head, coming down on the beard, [even] Aaron’s beard, coming down upon the edge of his robes” (Psalms 133:2; Exodus 29:7; Exodus 30:22-30; Leviticus 8:12; Leviticus 21:10). “The precious oil” is a special mixture of holy anointing oil. This composition is to be used only for priestly service (Exodus 30:30-33). Kings are also anointed, but not with this special mixture. “The edge” is the collar of the garment.

This refers to the anointing of the high priest. The anointing of the priest is done by sprinkling (blood and) anointing oil on their clothing (Exodus 29:21). The anointing of the high priest is done by pouring anointing oil over his head (Exodus 29:7), that is, pouring oil abundantly (cf. John 3:34). In addition, we have anointing in connection with the king’s wedding (Psalms 45:7).

With oil in the Old Testament, priests and kings are anointed and in one case, a prophet. Anointing oil is a picture of the Holy Spirit (1 John 2:20; 27). This makes it clear that the unity of the people, the dwelling together of brothers from the two tribes realm and those from the ten tribes realm, is the result of the abundant working of the Holy Spirit.

The same is true spiritually for us New Testament believers. We are kings and priests and are anointed with the Holy Spirit (1 John 2:20; 27). Living and gathering together in unity as a church is only possible when the members are led by the Holy Spirit.

The blessing comes from above, from the Head of the body, Christ in heaven (Ephesians 1:22). He sent the Holy Spirit from heaven to earth (John 16:7) to baptize the church into one body (1 Corinthians 12:13) and to dwell in individual believers (1 Corinthians 6:19). The Holy Spirit has worked unity. It is up to us to keep that unity, the unity “of the Spirit”, in the bond of peace (Ephesians 4:3). That unity is experienced and manifested when there is brotherly love (John 17:21).

After the anointing oil, David uses another picture, that of “the dew of Hermon” (Psalms 133:3). Both the oil and the dew descend from above to below. So it is with the Spirit and love: they come from God. The result is good and pleasant; there is life and refreshment and that forever.

Dew noiselessly descends on the earth at night as a refresher and moistens it, making the earth soft and fertile. The dew is compared here to brotherly love, which has the same refreshing effect. That love will be refreshing as the Holy Spirit makes hearts receptive to the Word of God calling them to love one another fervently (1 Peter 1:22-23).

In the summer months, when there is no rain in Israel, the dew makes the difference between the crop staying alive and withering. The dew, then, as mentioned, speaks of life and refreshment that descends as a blessing from above. In the spiritual sense, it is about the love that comes from God and about the brotherly love that is necessary for the unity of the people.

The blessing that the LORD commands there, that is on Zion, is “life forever”, that is life in the realm of peace (cf. Daniel 12:2). Life in the realm of peace is one great blessing. All the promised blessings are enjoyed there in full measure and continuously. Here we can think of a happy family life, the entire yield of the land and rich soil resources, and good mutual relationships with one’s neighbor.

In summary, Psalms 133 is about the unity of the people, of the two brother tribes Ephraim and Judah, who together represent all twelve tribes. This is depicted in the Feast of Booths.

Proverbs 14:34

Introduction

The last psalm of the Songs of Ascents forms its majestic conclusion. There are no more prayers and supplications and no concrete promptings that call for praise. This final Song of Ascents is characterized by spontaneous praise (Psalms 134:1-2) and a prayer of blessing (Psalms 134:3). For spontaneous praise, of course, there are plenty of reasons mentioned in the preceding psalms. The prayer of blessing is the blessing from the LORD that the priests may pass on to the people (cf. Numbers 6:24-26).

Psalms 133 and Psalms 134 are related. They both begin with the same Hebrew word hinneh, which is translated “behold” (Psalms 134:1; Psalms 133:1).

Exhortation to Bless the LORD

Psalms 134 is the last “Song of Ascents” (Psalms 134:1a) of the series of fifteen that began with Psalms 120. In Psalms 120, the pilgrims of the ten tribes realm are in a foreign land, in Meshech and Kedar (Psalms 120:5), and the pilgrimage has yet to begin. Here they are in Jerusalem and have joined the remnant of the two tribes. Together they call on “all servants of the LORD”, the priests and Levites, to bless, or praise, the LORD (Psalms 134:1b).

The difference between “bless” in Psalms 134:1-2 and Psalms 134:3 is that in Psalms 134:1-2 the blessing involves good things being said by man toward God, while the blessing in Psalms 134:3 involves the opposite. This is what we can expect in the realm of peace: people blessing or praising the LORD and the blessing of the LORD being wished upon the people. In Psalms 133, blessing from the LORD descends to Israel (Psalms 133:3). In Psalms 134, the blessing of Israel ascends to the LORD (Psalms 134:1-2) and the blessing of the LORD passes through Israel to the world (Psalms 134:3; Romans 11:12).

The servants of the LORD “serve by night in the house of the LORD”. The priestly service in the night is connected with the feasts of the LORD and especially for their preparation, as we read in Isaiah 30: “You will have songs as in the night when you keep the festival, and gladness of heart as when one marches to [the sound of] the flute, to go to the mountain of the LORD, to the Rock of Israel” (Isaiah 30:29). In the Old Testament we do not read of temple services at night. The Talmud mentions that during the Feast of Booths, people sang songs in the night.

In the New Testament church, every brother has been given the privilege of praising God as the mouth of the whole of the local church (1 Corinthians 14:26). To this end they are all called. It is a great privilege in the church, the house of God, to praise God as a priestly people (1 Peter 2:5). This happens in the night, the spiritual darkness, in which the world without God is enveloped. God desires that in this darkness we are in the light of His temple to praise Him.

The servants of the LORD are to lift up their hands to the sanctuary (Psalms 134:2). The lifting up of the hands also shows a prayer attitude (Psalms 28:2; Lamentations 3:41); here it is an expression of worship (cf. Nehemiah 8:7; Psalms 63:4). With the hands, as it were, the offering is lifted up to the sanctuary, the dwelling place of God, that is, to God Himself.

Proverbs 14:35

Introduction

The last psalm of the Songs of Ascents forms its majestic conclusion. There are no more prayers and supplications and no concrete promptings that call for praise. This final Song of Ascents is characterized by spontaneous praise (Psalms 134:1-2) and a prayer of blessing (Psalms 134:3). For spontaneous praise, of course, there are plenty of reasons mentioned in the preceding psalms. The prayer of blessing is the blessing from the LORD that the priests may pass on to the people (cf. Numbers 6:24-26).

Psalms 133 and Psalms 134 are related. They both begin with the same Hebrew word hinneh, which is translated “behold” (Psalms 134:1; Psalms 133:1).

Exhortation to Bless the LORD

Psalms 134 is the last “Song of Ascents” (Psalms 134:1a) of the series of fifteen that began with Psalms 120. In Psalms 120, the pilgrims of the ten tribes realm are in a foreign land, in Meshech and Kedar (Psalms 120:5), and the pilgrimage has yet to begin. Here they are in Jerusalem and have joined the remnant of the two tribes. Together they call on “all servants of the LORD”, the priests and Levites, to bless, or praise, the LORD (Psalms 134:1b).

The difference between “bless” in Psalms 134:1-2 and Psalms 134:3 is that in Psalms 134:1-2 the blessing involves good things being said by man toward God, while the blessing in Psalms 134:3 involves the opposite. This is what we can expect in the realm of peace: people blessing or praising the LORD and the blessing of the LORD being wished upon the people. In Psalms 133, blessing from the LORD descends to Israel (Psalms 133:3). In Psalms 134, the blessing of Israel ascends to the LORD (Psalms 134:1-2) and the blessing of the LORD passes through Israel to the world (Psalms 134:3; Romans 11:12).

The servants of the LORD “serve by night in the house of the LORD”. The priestly service in the night is connected with the feasts of the LORD and especially for their preparation, as we read in Isaiah 30: “You will have songs as in the night when you keep the festival, and gladness of heart as when one marches to [the sound of] the flute, to go to the mountain of the LORD, to the Rock of Israel” (Isaiah 30:29). In the Old Testament we do not read of temple services at night. The Talmud mentions that during the Feast of Booths, people sang songs in the night.

In the New Testament church, every brother has been given the privilege of praising God as the mouth of the whole of the local church (1 Corinthians 14:26). To this end they are all called. It is a great privilege in the church, the house of God, to praise God as a priestly people (1 Peter 2:5). This happens in the night, the spiritual darkness, in which the world without God is enveloped. God desires that in this darkness we are in the light of His temple to praise Him.

The servants of the LORD are to lift up their hands to the sanctuary (Psalms 134:2). The lifting up of the hands also shows a prayer attitude (Psalms 28:2; Lamentations 3:41); here it is an expression of worship (cf. Nehemiah 8:7; Psalms 63:4). With the hands, as it were, the offering is lifted up to the sanctuary, the dwelling place of God, that is, to God Himself.