Psalms 132

Subsection 5. (Psalms 132:1-18; Psalms 133:1-3; Psalms 134:1-3.)Immanuel. The last triad of these songs of ascent is indeed a fitting close to them. As a fifth series, God and man are found together in it now in full reality; and through the historical veil there shines yet plainly the figure of Immanuel Himself. David and Aaron; the king and the priest, are fully recognized types of Christ in these official characters; while together they spell for us the Name of our Melchizedek, whose work appears in the final psalm. Here the “ascents” end in a glorious and eternal resting-place, beyond which there can be none, -no higher point reached. Of course, as to the blessing implied, Israel’s is upon an earthly platform, as ours upon a heavenly. This we scarcely need continually to be reminded of: and the application to ourselves is scarcely the more difficult on account of this.

Psalms 132:1-18

Zion and the King. A song of the ascents. Zion and the king, and the relation between these two are the subject of the first psalm of this closing series. Zion is here the seat of two Kingdoms, a heavenly and an earthly one, which now come into an absolute agreement never again to be disturbed. The books of the Kings give us the long history of past discord. The present psalm inaugurates the new peace brought in by the Prince of peace; and founded upon the work by which He has made peace. The work itself is not here, but the King is, and His zeal for Jehovah’s house -His dwelling-place among men, -which has found the means of accomplishment, at His own cost, of eternal purposes. It will be best to let the psalm speak for itself with regard to such things, as it does in its own perfect way. It is not directly said to be a psalm of David; but this seems to be most naturally indicated; and the tenth verse, which is generally considered to be against this, is in fact the most decisive argument in its favor, and that just because, interpreted, as is commonly done, it creates," as Moll says, “the impression, not of a Messianic, but of an historical reference, and of having been spoken by a theocratic king. . . . The suppliant styles himself the anointed of Jehovah, yet prays for an answer ‘for the sake of David thy servant.’” Typically, we shall indeed be troubled to know how to account for this king who prays for the sake of David, except David and the king are one! And then David is the petitioner also. That he speaks of himself in the third person is no difficulty, but quite according to his utterances elsewhere (2 Samuel 7:20; 2 Samuel 7:26).

1. The first section gives us the foundation of God’s covenant with Him; his own intense longing for Jehovah’s dwelling-place among men; which was, however, only the mere faint reflection of what it points to in the true “Beloved.” All His trouble sprang but out of this; the zeal of God’s house was that which consumed the Blessed Sufferer Himself. This, therefore, is a plea which the Eternal cannot possibly forget. The vow of service follows to the “Mighty One of Jacob,” easily realized by us as the God of omnipotent grace. To the purposes of divine grace, in which He is glorified, and in fulfillment of which it is that His dwelling-place is found among men; the “Man Christ Jesus” absolutely devoted Himself. Here was the One who would take no rest, whom no natural weakness would divert from His one object -“a place for Jehovah: tabernacles” -the twofold sanctuary, for us by the rending of the veil made one -“for the Mighty One of Jacob.” This is indeed what Immanuel -that Name of His which is grounded in the mystery of His wondrous Person -keeps ever before us. “God with man” is what is the innermost thought of the Mediator, what mediation means. The form in which it is here expressed is, of course, Jewish; but it embodies an infinite blessing, which it takes the full Christian gospel and the Book of Revelation together to bring out as we know it now. Eternity alone will give to us its priceless value.
2. Israel’s estrangement from God is now brought before us: a fact of history with a prophetic significance. The ark was the essential feature of the tabernacle. It was the ark of the covenant, -the throne of Jehovah in Israel, upon the mercy-seat of which, once every year, the blood of atonement was sprinkled, in order that the sanctuary might be able to abide in the midst of Israel. When the ark, therefore, went into captivity in the Philistines, land, “Ichabod” was written upon the people. The link between God and the people had ceased to be by the priesthood.

God indeed maintained one by the prophet He had raised up for the emergency; but this did not restore the priesthood, nor therefore the ark: it was a sign; rather, of its being in abeyance. And thus, though it speedily returned from among the Philistines, it did not return to its former place in Israel; and David himself speaks of it as not sought unto, all the days of Saul (1 Chronicles 13:3). The words of the psalm here show how far it had dropped out of Israel’s thoughts. “We heard of it at Ephratah;* we found it” -where? “in the fields of the wood.” The last word is “Jaar,” and there is no need for doubt that it refers to Kirjath Jearim; the “city of the woods.” But this style of speech clearly emphasizes it as a place of obscurity and retirement. The city has disappeared, as it were, from view, and only the “woods” are left.
But now the call to return is heard: “let us go unto His tabernacles; let us worship at His footstool.” The abrupt, impulsive character of the address is quite in keeping. The heart is now awake, and realizing its ungrateful neglect of Him who is thus in grace come down to man. 3. Now the house is got ready for its divine Inhabitant. He is besought to come in; and after all changes to find here his rest: “Arise, Jehovah, into Thy resting-place, Thou and the ark of Thy strength.” Here is His throne, and the priestly service must be connected with it, if it is to be a throne of grace. The priesthood of the past failed through the iniquity which characterized it: now may Jehovah provide Himself priests that shall be clothed with righteousness; and let pious ones, instead of wailing “Ichabod,” shout for joy. The plea with which the psalm began is again urged: “For thy servant David’s sake, turn not away the face of Thine Anointed.” The plea is, I think, here a double one, and complete in its two members. Christ in His Person and work are represented in “David” and Jehovah’s “Anointed.” But instead of the actual work being named, it is rather His own appointment to it and the testimony given of His delight in that appointment, that Jehovah is besought to remember. He had made no mistake. It was the Christ, His Christ, who invited Him to enter into the house made ready for Him; in the fulfillment of His own purposes of unfailing grace. 4. Jehovah’s answer commences in the fourth section; but here we are called to distinguish, as connected with the typical character of the announcement, that which was but the type and therefore imperfect and transient, from that which belonged to this eternal purpose. We see in the end of Samuel (2 Samuel 23:5, notes) how David there would have us distinguish. Here there is the same separation: the fourth section gives us the conditional promise, in connection; however, with that which is not so; while the fifth section speaks only of the unconditional. The unconditional purpose is first of all shown as the basis of the conditional. But here David is, however, simply the historical person: “Jehovah hath sworn unto David in truth; He will not turn from it: Of the fruit of thy body will I set upon thy throne.” Here, plainly, is something more than Solomon. David is to have a throne upon which a Son of his shall sit unchangingly. Christ is not named, but can alone be this “Son of David,” -not David, but his Son. In contrast with this we have then the conditional promise: “If thy children keep My covenant, and My testimony that I shall teach them, their children shall also sit upon thy throne for aye.” Here is what explains the long history of failure. The promise, like that as to Abraham’s seed, has its two different -and in some sense contrasted -applications. The fulfillment seems fitful and uncertain until the eye rests on Christ; and then, through Him at last, even that on the lower plane is finally secured. 5. But then we pass from that which is conditional to sovereign purpose; and here, though the fulfillment may be delayed, there is nothing but absolute assurance. We can see, too, that it is the real and full answer to the prayer of the first part of the psalm. In this again Christ is the antitypical David, and the blessing is eternal. Again we see that God’s everlasting purpose alone explains all the rest: — “For Jehovah hath chosen Zion: He hath desired it for a habitation for Himself. This is My resting-place for aye: here will I dwell, for I have desired it.” Here we see, indeed, how God rests in His love, -because His heart is satisfied. Here He pours out His heart, therefore: “I will abundantly bless her provision; I will satisfy her needy ones with bread.” While grace more than answers the desire for its tender ministrations: “I will also clothe her priests with salvation,” -a security greater than that of any personal righteousness of man; “and her pious ones” -not holy ones, as separate from evil, but godly rather, as with heart for God -“shall shout” -aye, shall shout aloud for joy." And here, in the everlasting city, the horn of David’s power shall bud forth at last, without any check or intermittence. “I will set in order a lamp for Mine Anointed.” Now there is final triumph: “His enemies will I clothe with shame; but upon Himself shall His crown flourish.”