Bible Commentaries
Psalms 132

Verses 1-10

Psa 132:1-10

Psalms 132

A PRAYER FOR THE SANCTUARY OF JEHOVAH

Dummelow stated that, "This is the most difficult of the Pilgrim Songs.” The only reason for this evaluation, however, was, as Dummelow stated it, that, "According to accepted literary criticism, it must be a post-exilic Psalm.” To us, there is no difficulty at all. It is the radical literary criticism of the mid-20th century which is wrong. It is simply impossible to fit this psalm into a post-exilic occasion.

As Delitzsch observed, "This Psalm belongs to a time in which the Davidic throne was still standing, and when the sacred ark of the covenant was not as yet irrecoverably lost.” Any person able to read will note that the psalm states these facts. Ballard agreed with this, writing that, "There seems to be no alternative to assigning it to a time when a scion of David was ruling in Jerusalem.”

Leupold also dated the psalm "near the times of David," adding that, "We are not impressed with arguments that lead some interpreters to claim for the psalm a post-exilic date.”

The fact is that, in all probability, this psalm was used at the dedication of Solomon’s temple, as proved by the quotation of some of it in 2 Chronicles 6:41 f. "This shows that the psalm existed early enough in the reign of Solomon to be ready for the dedication of his temple.”

We shall follow the paragraphing suggested by Leupold: "(1) A Prayer Offered at the Dedication of the Temple (Psalms 132:1-10); and (2) God’s Answer of the Prayer (Psalms 132:11-18).”

Psalms 132:1-10

THE DEDICATORY PRAYER

"Jehovah, remember for David

All his affliction;

How he sware unto Jehovah,

And vowed unto the Mighty One of Jacob:

Surely I will not come into the tabernacle of my house,

Nor go up into my bed;

I will not give sleep to mine eyes,

Or slumber to mine eyelids;

Until I find out a place for Jehovah,

A tabernacle for the Mighty One of Jacob.

Lo, we heard of it in Ephrathah:

We found it in a field of the wood.

We will go into his tabernacles;

We will worship at his footstool.

Arise, O Jehovah, into thy resting-place;

Thou and the ark of thy strength.

Let thy priests be clothed with righteousness;

And let thy saints shout for joy.

For thy servant David’s sake.

Turn not away the face of thine anointed."

Jehovah, remember for David all his afflictions. This, as it stands, appears to be a prayer for David who was at the time of this psalm deceased. God is here petitioned to "remember on behalf of David" his many afflictions. To us this appears as a very strange and foreign teaching in the light of the rest of the Bible; and, although we cannot claim any authority for the approval of Dahood’s rendition of these words, we are definitely inclined to accept them. His translation is, "Remember Yahweh, O David.” This writer would appreciate further authentic information about this verse. Certainly, an indication of the legitimacy of prayers for the dead must be considered antithetical to the rest of the Holy Scriptures.

"How he sware unto Jehovah" (Psalms 132:2). "The oath mentioned here is an addition,"^[9] to what is revealed elsewhere in the Bible on this subject. This, however, is fully in keeping with many other similar instances in which inspired writers give additional details of events referred to. Yates thought that, "The psalmist may have been drawing from an independent tradition"; and Leupold suggested that, "The psalmist made a rather free recasting of the facts of that event.” Either of these views is acceptable if the inspiration of what is here written is accepted.

"Vowed unto the Mighty One of Jacob" (Psalms 132:2). This ancient title of God is also found in Genesis 49:24 and in Isaiah 41:16.

"I will not come into my house ... nor into my bed ... nor give sleep ... or slumber to my eyes" (Psalms 132:3-4). This can hardly be taken literally. It is rather "A common figure of speech (Proverbs 6:4).” It simply means that, "The house of the Lord will be his first concern.”

"Ephrathah" (Psalms 132:6) is an ancient name for Bethlehem.^[14] In time, it came to refer to the district around Bethlehem. Addis gave the meaning here as, "We heard of it (the ark) in the district of Ephrathah and found it in the town of Kiriath-jearim." `The field of the wood’ is a contemptuous reference to Kiriath-jearim, carrying the meaning that, "We found it in the sticks’!

"Arise, O Jehovah" (Psalms 132:8). "This was the invocation `whenever the ark set out’ in the days of Moses (Numbers 10:35)";^[15] and it was most appropriate that the same words should have been used by Solomon as the ark of the covenant was brought into the Temple which he had prepared to receive it. The words of this verse were quoted by the author of 2Chronicles as having been spoken by Solomon on that occasion. "This is the only mention of the ark of the covenant in the Psalter.”

"For thy servant David’s sake" (Psalms 132:10). Spurgeon called attention to another very significant use of this expression in the days of Hezekiah. The great and terrible army of the Assyrians, led by Sennacherib, was ready to destroy Jerusalem; and God sent a message to Hezekiah, saying, "I will defend this city, to save it, for Mine own sake, and for my servant David’s sake" (2 Kings 19:32-34). "What a respect is shown to David’s name by its being thus put on a level with God! Mine own sake, and David’s sake.”

"Turn not away the face of thine anointed" (Psalms 132:10). The "anointed one" here is one of the Davidic kings who succeeded David. It is not impossible at all that the king was Solomon, although most interpreters suppose it was another one of David’s successors.

E.M. Zerr:

Psalms 132:1. The heading placed at the top of this psalm says it was offered on the occasion of removing the ark. The language of several verses will verify it, as also does the history of the event which may be read in 2 Samuel 6 and 1 Chronicles 13. Considering all the circumstances confronting him at that time we can understand why David would ask the Lord to remember him.

Psalms 132:2. In this verse David makes indefinite reference to his previous vows of devotion to the Lord.

Psalms 132:3. Here the Psalmist starts to specify items in which he had promised to sacrifice his personal pleasure to the interests of the Lord. He would not give priority to his own house and comforts of his own bed.

Psalms 132:4. The comforts referred to at the close of the preceding verse are those of rest and sleep. Such joys are right and David did not belittle their importance. He meant that all such pleasures would be given secondary consideration.

Psalms 132:5. This verse states the thing that was uppermost in the mind of the Psalmist. He wished to build a house for the Lord but was not to have that privilege. But the ark was not even with the tabernacle where it originally belonged. The next best thing that David could do was to bring it to Jerusalem and house it in a tent which he pitched for that purpose. The ark was the most important article in the service, for it had received the tables of the law and in its presence the high priests met and communicated ith God. That accounts for the language of this verse.

Psalms 132:6. Heard of it means the ark was spoken of at Ephratah, which is another form of Bethlehem. The ark had been moved about from place to place and had received some prominence among the people in general.

Psalms 132:7. Tabernacle is used in a general sense to mean any place where the presence of God would be represented. Su:h a place would be in the vicinity of the ark that was soon to be brought into the city by David. Worship at his footstool indicates the humble attitude of those who would worship the Lord.

Psalms 132:8. This verse might be called a speech of welcome made by David. It was for the coming of the Lord as represented by the ark that was about to arrive.

Psalms 132:9. The pronoun thy refers to the Lord, and the priests were the men who were to administer the religious services under the Mosaic system. Clothed with righteousness means that those in charge of the high and holy service of the priesthood should be righteous men. If such a condition could be realized it would cause the saints to shout for joy because of the spiritual encouragement it would mean.

Psalms 132:10. The Psalmist presents himself in two different phases; the first as a servant and then as a king. Then the prayer is for God to support him as king remembering his faithfulness as a servant while in his early relations with the Lord.

Verses 11-18

Psa 132:11-18

Psalms 132:11-18

GOD’S ANSWER TO THE PRAYER OF DEDICATION

"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.

If thy children will keep my covenant

And my testimony that I shall teach them,

Their children also shall sit upon thy throne forevermore.

For Jehovah hath chosen Zion;

He hath desired it for his habitation.

This is my resting-place forever:

Here will I dwell; for I have desired it.

I will abundantly bless her provision:

I will satisfy her poor with bread.

Her priests also will I clothe with salvation;

And her saints shall shout aloud for joy.

There will I make the horn of David to bud:

I have ordained a lamp for mine anointed.

His enemies shall I clothe with shame;

But upon himself shall his crown flourish."

This paragraph is the inspired psalmist’s announcement of God’s answer to the dedicatory prayer; and, as inspired men often did, he used material already in the Bible (2 Samuel 7:11-16), supplementing it with inspired revelations of his own.

"Of the fruit of thy body will I set upon thy throne" (Psalms 132:11). "If thy children shall keep my covenant ... their children also shall sit upon thy throne" (Psalms 132:12). These are the inspired words of the psalmist; and they make a distinction between the Messiah, spoken of in Psalms 132:11, which is an unconditional promise; and the earthly Davidic dynasty mentioned in Psalms 132:12, whom God promised to perpetuate upon the throne of David, if they kept his covenant and the Lord’s testimonies. This promise was terminated, due to the wickedness of David’s successors, in the person of Jeconiah (Jeremiah 22:30).

Miller pointed out that, "The unconditional nature of the Davidic covenant applied to only one of David’s descendants (Psalms 132:11)," and not to, "The continuation of the political dynasty (Psalms 132:12)."

That only one was none other than Jesus Christ the Holy Messiah. He was the one who would enter the world through the posterity of David, an everlasting successor, a king, "of whose government and peace there shall be no end." "The apostle Peter applied this to Christ, telling us that David himself so understood it (Acts 2:30)."

God’s covenant with David was indeed fulfilled, and is operative at this very moment, and eternally. God did exactly what he promised. When the holy angel of God made the announcement of Jesus’ birth to the Virgin Mary, he said:

"Thou shalt call his name Jesus. He shall be great, and shall be called the Son of the Most High; and the Lord God shall give unto Him the throne of his father David; and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end" (Luke 1:31-33).

"Their children also shall sit upon thy throne forevermore" (Psalms 132:12). Although this promise was made to David’s earthly successors provided that, "they should do God’s will," the promise also was made good for Christ himself. We are indebted to Matthew Henry for pointing this out.

Although David’s political successors did not keep the covenant, Jesus Christ did keep it. "He did the Father’s will, and in all things pleased Him; and therefore to Christ and his spiritual seed, God made the promise good."

Jesus’ children who are they? They are all true and obedient believers, and, behold, what Christ himself has promised them, "He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne" (Revelation 3:21).

This is positively the greatest promise in all the Bible, that Christians (along with the true believers of the Old Testament) will actually be "with Christ" in the midst of the throne of Almighty God himself. Where is there anything else, even in the Word of God, that can be compared with this?

"This is my resting-place forever" (Psalms 132:14). This answers to Psalms 132:8 in the dedicatory prayer, indicating that this portion of the psalm is God’s answer to that prayer.

"Her priests will I clothe with salvation" (Psalms 132:16). This is God’s answer to the petition in Psalms 132:9, "Let thy priests be clothed with righteousness.

"And her saints shall shout for joy" (Psalms 132:16). This is God’s answer to the petition in Psalms 132:9, "And let thy saints shout for joy."

"The horn of David ... a lamp for the anointed ... his crown shall flourish" (Psalms 132:17-18). "These three terms, horn, lamp and crown scarcely need comment with their evident implications of strength, clarity and royal dignity." However, there is a very significant variation in the word "crown." "The word used here (in the Hebrew) is exactly the same word used for the mitre of the high priest." This, of course, makes the passage a reference to Him who is forever a priest after the order of Melchizedek (Psalms 110), being both High Priest and King. This double meaning of "crown" in this passage cannot be applied to David, for it belongs to the Greater Son of David, Jesus Christ the Lord.

"Upon himself shall his crown flourish" (Psalms 132:18). The true and final Davidic King is Christ, who `remaineth a king forever’ (Psalms 29:10). Upon Him will the crown ever flourish."

E.M. Zerr:

Psalms 132:11. One peculiar trait of inspiration is to break abruptly into a line of thought with a prophecy. And yet it might not be regarded as so abrupt after all. It can often be seen that some relation will exist between the passages. Here we see David in earnest petition for God’s favor in this time of important action in the service of God. His prayer was to be heard for the sake of present-day conditions. Then what could be more appropriate than to give him a prediction whose fulfillment would be honoring to him. Of course we know it was a prediction of Christ who was to be a lineal descendant of David. I set might be confusing to us if we did not obserse that "set" is a transitive verb with the object named first. It is as If the clause said, "I will set the fruit of thy body on a throne."

Psalms 132:12. The passage is still looking to the service to be carried on under this offspring of David. Thy children refers to the ones who would be produced by this offspring. If they will be faithful the Lord will continually bless them. This blessing is figuratively referred to as a reigning on a throne, not that Christians were to sit on a literal throne in the kingdom of Christ.

Psalms 132:13. Zion was that part of Jerusalem that was the headquarters for the Lord’s institution in the time of David. It was likewise to be the starting place for the institution under this noted son of David. (Isaiah 2:3.) Psalms 132:14. Let the reader not forget that the passage is still a prophecy of Christ and the religious system that was to be set up under Him. The verse represents God as recognizing that system (headquarters at Zion in Jerusalem) as his last and complete regime. That is why it says it was to rest for ever there. This is the same prediction in thought that the prophet made in the presence of Nebuchadnezzar. (Daniel 2:44.)

Psalms 132:15. This verse is a reference to the bountiful spiritual provisions that were to be made under the reign of Christ in a spiritual kingdom.

Psalms 132:16. This refers to all Christians who are elsewhere designated as priests. (1 Peter 2:9.) They were to be clothed with salvation in that their service will be entirely religious and done for the salvation of those related thereto. Saints is another name for the same people called priests above. Psalms 132:17. Horn in symbolic language means power or authority. Christ was a son of David and was to be given great power (Matthew 28:18). That is why it is said that David would have a horn to bud or spring forth. Lamp is another result that was to come into the world through this offspring of David; he was to be the light of the world and the same great truth is set forth in John 1:4-9.

Psalms 132:18. This is a prediction of the penalties that will be imposed on those who reject the authority of Christ. Their description and various references to fulfillment are too numerous even to cite in this place.