Psalms 132

Psalms 132:1-18

Psalms 1321. (Psalms 132:1) A Song of Ascents. Remember, O Jehovah, for David, all his affliction. This psalm contains a commemoration of David’s zeal for the house of God, Psalms 132:1-9, and a prayer that it may be rewarded by the fulfilment of the promise to him and to his house, Psalms 132:10-18. The common version (remember David and all his afflictions) omits a preposition and inserts a conjunction, both without necessity. The same verb and preposition are combined elsewhere, in the sense of remembering something in a person’s favour, to his advantage, for his benefit. See above, on Psalms 98:3; Psalms 106:45; Psalms 119:49.

So here: remember, in behalf of David how he was distressed. The common version of this last phrase (all his afflictions) supposes the Hebrew word to be a plural noun, whereas it is the infinitive of the passive verb to be afflicted or distressed (Psalms 119:71), and is therefore more correctly rendered in the Prayer Book (all his trouble). The precise sense is, his being afflicted. The distress referred to is the great anxiety which David felt, first to reunite the ark and tabernacle, and then to build a more permanent sanctuary. This zeal for the house of God is one of the most characteristic features in the history of David, and for this he was rewarded, not only with a promise that his son should execute his favourite design, but also with a promise that God would build a house for him, by granting a perpetual succession in his family upon the throne of Judah. This promise seemed to be forgotten at the time of the Captivity, and even after the first Restoration, when the house of David was reduced so low, that its hereditary representative, Zerubbabel, never even bore the royal title.

The form of the petition in this verse is copied from that of Solomon, at the dedication of the temple, as recorded in 2 Chronicles 6:42.

2. (Psalms 132:2) Who swore to Jehovah, vowed to the Mighty One of Jacob. This last expression is borrowed, both here and in Isaiah 1:24, from Jacob himself. See Genesis 49:24.

3. (Psalms 132:3) If I go into the tent (which is) my house, if I go upon the bed (which is) my couch. The elliptical form of swearing here used is equivalent to saying, I will not go. See above, on Psalms 131:2. The tent my house, the couch my bed, are mere poetical expressions for the house where I dwell, the couch where I lie. Instead of being in apposition, however, they may be in regimen the tent of my house, the couch of my bed, i.e. the dwelling place of my house, the resting-place of my bed.

4. (Psalms 132:4) If I give sleep to my eyes, to my eylids slumber. This is a part of the sentence begun in Psalms 132:3 and completed in Psalms 132:5. The promise is, of course, not to be absolutely understood, but as meaning, that he would not sleep at ease, or abandon himself to undisturbed repose, till the condition was complied with.

5. (Psalms 132:5) Until I find a place for Jehovah, dwellings for the Mighty One of Jacob. The implication in the first clause, that Jehovah was without a place on earth, may remind us of Christ’s memorable saying, Matthew 8:20, Luke 9:58. The word translated dwellings is peculiarly expressive, because, although strictly a generic term, it is specially applied in usage to the sanctuary with its enclosures and appendages. See above, on Psalms 84:1.

6. (Psalms 132:6) Lo, we heard it in Ephrathah; we found it in the fields of the wood. These are most probably the words of David and his contemporaries, with respect to the recovery of the ark. We heard it, or heard of it, i.e. of the ark, implying that they did not see it, that it was out of public view. In Ephrathah has been variously explained. Some suppose it to mean Ephraim, as Ephruthi means an Ephraimite, and apply the words to Shiloh, where the ark was long deposited. But Ephrathah itself is never so used elsewhere, and the ark, while at Shiloh, was as much in public view as at Jerusalem.

Others, because Bethlehem Ephrathah and Bethlehem Judah are convertible expressions (1 Samuel 17:12, Micah 5:1), make Ephrathah another name for Judah, which it never is, however, when it stands by itself. The only explanation, equally agreeable to usage and the context, is that which makes Ephrathah the ancient name of Bethlehem (Genesis 7), here mentioned as the place where David spent his youth, and where he used to hear of the ark, although he never saw it till long afterwards, when he found it in the fields of the wood, or in the neighbour hood of Kirjath-jearim, which name means Forest-town or City of the Woods. Compare 1 Samuel 7:1 with 2 Samuel 6:3-4.

7. (Psalms 132:7) Let us come to his dwellings; let us bow down to his footstool. Another step is here taken in reviewing the history of the sanctuary and of David’s zeal for it. These are such words as might have been spoken at the public and solemn introduction of the ark into Jerusalem. As if it had been said, the ark of God has long been lost or out of sight, but now that a dwelling is provided for it on mount Zion, let us come, etc. Without any material change of sense, the future form may be retained, and the paragogic augment understood to express a strong determination. Now that the ark is established on mount Zion, we will come, etc. With respect to the representation of the ark as the footstool of Jehovah, and the act of bowing down to it, see above on Psalms 99:5.

8. (Psalms 132:8) Arise, Jehovah, to thy resting-place, thou and the ark, of thy strength. Here again the form of expression is borrowed from the words of Solomon at the dedication of the temple, as recorded in 2 Chronicles 6:41. This shews that the Psalmist regarded Solomon as merely carrying out his father’s plan, or acting as the executor of his will, which is in fact the mutual relation of these personages as they appear in sacred history. A more remote allusion may be traced to Numbers 10:35. See above, on Psalms 68:1. The word translated resting-place, has here its proper meaning as a local noun.

The last clause shews the true import of the ark in the Mosaic system, as a pledge and token of Jehovah’s presence, so that its solemn entrance into Zion was the entrance of the Lord himself, and to bow down to it was to worship him. The ark of thy strength is by some, in accordance with a common Hebrew idiom, resolved into thy ark of strength, end that into thy strong (or mighty) ark. It is simpler, however, and in this case yields a better meaning, to retain the original expression in its obvious sense, the ark which assures us of the presence and exertion of thy power for our protection.

9. (Psalms 132:9) Let thy priests be clothed with righteousness, and let thy saints shout (or sing). This is the conclusion of the sentence quoted from 2 Chronicles 6:41. Instead of righteousness we there read salvation, which has led some to explain the two words as synonymous, while others understand by righteousness the practical justification which salvation carries with it. Another possible construction is to take the righteousness as that of God, which is displayed in the salvation of his people, and in which his priests, who officially declared it, might be said to clothe themselves. See the same figure in Job 29:14. Saints, gracious ones, or true believers. The parallel passage has, rejoice in good or goodness.

10. (Psalms 132:10) For the sake of David thy servant, turn not away the face of thine Anointed. The most obvious construction of this verse is that which makes it intercede, on the ground of the divine partiality to David, for another person, supposed by some to be one or more of his successors in the kingly office, by others Israel at large. A comparison, however, of the place from which the words are borrowed (2 Chronicles 6:42) and of Psa 132:17 below, makes it highly probable that both clauses relate to David himself. This may be rendered clearer and more natural by making the first clause an elliptical petition, entirely distinct from the second. For the sake of David thy servant (grant these requests which are really his); turn not away (his face which is) the face of thine Anointed. The frequency with which God is urged to hear and answer prayer for David’s sake (1 Kings 11:12-13; 1 Kings 15:4, 2 Kings 8:19, etc.), is not to be explained by making David mean the promise to David, nor from the personal favour of which he was the object, but from his historical position, as the great theocratical model, in whom it pleased God that the old economy should reach its culminating point, and who is always held up as the type and representative of the Messiah, so that all the intervening kings are mere connecting links, and their reigns mere repetitions and continuations of the reign of David, with more or less resemblance as they happened to be good or bad.

Hence the frequency with which his name appears in the later Scriptures, compared with even the best of his successors, and the otherwise inexplicable transfer of that name to the Messiah himself. It is in this unique character and office, as the Servant of the Lord, that David is here mentioned, first by his own name, and then as the Anointed King of Israel, whose face Jehovah is entreated not to turn away, a figure for refusing him an audience, or at least denying his petition, which we know to have been used in David’s times. See the Hebrew of 1 Kings 2:16-17; 1 Kings 2:20.

11. (Psalms 132:11) Sworn hath Jehovah to David (in) truth, he will not turn back from it: Of the fruit of thy body I will place on the throne for thee. See above, on Psalms 89:3; Psalms 89:35, and compare 2 Samuel 7:28. Turn back, recede from his engagement, or fail to perform it. Of the fruit, from among thy posterity or offspring. On the throne, literally to or for it. See above, on Psalms 9:4. For thee, in thy place, as thy representatives, or (belonging) to thee, i.e. thy throne.

12. (Psalms 132:12) If thy sons will observe my covenant and my testimonies which I teach them, (then) likewise their sons unto perpetuity shall sit upon the throne for thee. This is the condition of the promise, the breach of which accounts for the apparent violation of the promise itself. Such a suspension of the promise was not only just in itself, but foreseen and provided for (2 Samuel 7:14-15), as something perfectly consistent with the perpetuity of the engagement. I teach you refers not only to external legislation,lbut to spiritual guidance and illumination.

13. (Psalms 132:13) For Jehovah has chosen Zion, has desired (it) for a dwelling for him. Besides the oath and promise made directly to David, the petition of the psalm is here enforced by the divine choice of Zion, which was inseparably connected with the exaltation of the family of David. See the same thing asserted or implied, Psalms 43:1; Psalms 65:1; Psalms 125:2. As in Psalms 132:11-12, the last words in Hebrew may be also rendered to him, belonging to him, his dwelling.

14. (Psalms 132:14) This is my resting-place to perpetuity; here will I dwell, because I have desired it. These are the words of God, though not expressly so described. See above, on Psalms 87:4; Psalms 89:3-4. The word translated dwell means originally to sit, and especially to sit enthroned, so that this idea would be necessarily suggested with the other to a Hebrew reader. See above, on Psalms 29:10; Psalms 102:12; Psalms 123:1.

15. (Psalms 132:15) Her provision I will bless, I will bless; her poor I will satisfy (with) bread. The repetition of the verb may express either certainty or fulness. I will surely bless, or I will bless abundantly. See above, on Psalms 126:6. The word translated provision is a cognate form to that in Psalms 78:25. Satisfy, amply or abundantly supply.

16. (Psalms 132:16) And her priests I will clothe with salvation; and her saints shall shout, shall shout (for joy). This is the promise corresponding to the prayer in Psalms 132:9. The word salvation, for which righteousness was substituted there, is here restored from the original passage, 2 Chronicles 6:41. The last verb in Hebrew means to express joy by shouting or singing. As to the emphatic repetition, see above, on Psalms 132:15.

17. (Psalms 132:17) There will I make to bud a horn for David; I have trimmed a lamp for mine Anointed. These are common figures in the Scripture for strength and prosperity. See above, on Psalms 18:10; Psalms 18:28; Psalms 89:17; Psalms 92:11, and compare 1 Samuel 2:1, 2 Samuel 21:17, Ezekiel 29:21. The last clause contains an allusion to the law, which cannot be preserved in any version. The word translated lamp is used to designate the several burners of the golden candlestick (Exodus 25:37; Exodus 35:14; Exodus 37:23; Exodus 39:37), and the verb here joined with it is the one applied to the ordering or tending of the sacred lights by the priests (Exodus 27:21, Leviticus 24:3). The meaning of the whole verse is, that the promises of old made to David and to Zion should be yet fulfilled, however dark and inauspicious present appearances.

18. (Psalms 132:18) His enemies I will clothe with shame, and on him shall bloom his crown. The pronouns refer to David, as the Lord’s Anointed, mentioned in Psalms 132:17. The figure in the first clause is the converse or counterpart of that in Psalms 132:9; Psalms 132:16, and the same with that in Psalms 35:26; Psalms 109:29. With the last clause compare Psalms 89:39. The verb to bloom or blossom agrees well with the idea of a wreath or chaplet. Compare with 1 Peter 5:4. Some prefer, however, to retain what they regard as the original meaning of the Hebrew verb; on him shall his crown shine (or glitter). See above, on Psalms 72:16.