Verse-by-Verse Bible Commentary
Psalms 132:7

Bridgeway Bible Commentary

Psalm 132 -134 A house of prayer for Israel

A visit to the temple is a fitting occasion to recall the origins of the temple. David, with much difficulty, brought the ark (or covenant box) to Jerusalem with the aim of building God a house (132:1-5; cf. 2 Samuel 6:3-13; 2 Samuel 7:1-3; see also introductory notes to Psalms 24:0). Previously the ark had been at Kiriath-jearim, also known as Baale-judah and here called ‘the fields of Jaar’. David therefore went from Bethlehem (Ephrathah) to Kiriath-jearim to collect the ark and bring it to Jerusalem (6-9; see 2 Samuel 6:2,2 Samuel 6:14-19; 1 Chronicles 13:5; 1 Chronicles 13:5).

Although David wanted to build God a house in Jerusalem, God wanted to do something far greater for David. God wanted to build David a house in Jerusalem; not a house of stone, but a line of royal descendants to rule from Zion where the living God dwelt (10-14; cf. 2 Samuel 7:4-16). God would give his people all they needed for healthy lives, physically and spiritually (15-16). He would give the Davidic king power, prosperity, victory and glory (17-18).

The psalmist rejoices to see Israelites from all parts of the country worshipping together in unity in Jerusalem. He considers it a precious sight, having a pleasantness that he likens to the perfume of the sweet-smelling oils used to anoint Israel’s high priest. It has a freshness like the dew that falls on Mount Hermon (133:1-3).
At the end of the day’s festival activities, the worshippers wish the priests and Levites good-night on a note of praise to God (134:1-2). The priests and Levites respond by wishing the worshippers God’s blessing (3). This concludes the fifteen Songs of Ascents.

Coffman's Commentaries on the Bible

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."Mitchell Dahood in The Anchor Bible, Vol. III, p. 241. 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" "The oath mentioned here is an addition,"W. E. Addis, p. 394. 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";Wycliffe Old Testament Commentary, Old Testament, p. 545. and Leupold suggested that, "The psalmist made a rather free recasting of the facts of that event."H. C. Leupold, p. 912. Either of these views is acceptable if the inspiration of what is here written is accepted.

"Vowed unto the Mighty One of Jacob" 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" This can hardly be taken literally. It is rather "A common figure of speech (Proverbs 6:4)."Derek Kidner, op. cit., p. 449. It simply means that, "The house of the Lord will be his first concern."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), Vol. III, p. 265.

"Ephrathah" is an ancient name for Bethlehem.F. Delitzsch, op. cit., p. 312. 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" "This was the invocation `whenever the ark set out' in the days of Moses (Numbers 10:35)";Derek Kidner, op. cit., p. 450. 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 2 Chronicles as having been spoken by Solomon on that occasion. "This is the only mention of the ark of the covenant in the Psalter."Leslie C. Allen, p. 203.

"For thy servant David's sake" 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."Charles Haddon Spurgeon, Vol. II, p. 257.

"Turn not away the face of thine anointed" 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.

Barnes' Notes on the Whole Bible

We will go into his tabernacles - His tents, or the fixed resting place prepared for the ark. This is evidently language supposed to have been used on bringing up the ark into its place in Jerusalem: language such as they may be supposed to have sung or recited on that occasion.

We will worship at his footstool - See the notes at Psalms 99:5. The meaning is, the footstool of God: let us bow humbly at his feet. The language denotes profound adoration. It expresses the feelings of those who bare the ark to its assigned place.

Calvin's Commentary on the Bible

7.We will go into his habitations. Here he dictates to all the Lord’s people a common form of mutual exhortation to the duty of going up to the place which had been pointed out by the Angel. The clearer the intimation God may have given of his will, the more alacrity should we show in obeying it. Accordingly, the Psalmist intimates that now when the people had ascertained beyond all doubt the place of God’s choice, they should admit of no procrastination, and show all the more alacrity as God was calling them more closely, and with a more privileged familiarity, to himself, now that he had selected a certain place of rest amongst them. He thus passes a virtual condemnation upon the lukewarmness of those whose zeal does not increase in proportion to the measure of revelation which they enjoy. Habitations are spoken of in the plural number, and this it may be (though we may doubt whether the Psalmist had such minute distinctions in his eye) because there was in the temple an inner sanctuary, a middle apartment, and then the court. It is of more importance to attend to the epithet which follows, where the Psalmist calls the Ark of the Covenant God’s footstool, to intimate that the sanctuary could never contain the immensity of God’s essence, as men were apt absurdly to imagine. The mere outward temple with all its majesty being no more than his footstool, his people were called upon to look upwards to the heavens and fix their contemplations with due reverence upon God himself. We know that they were prohibited from forming any low and carnal view of him. Elsewhere, it is true, we find it called “God’s face,” (Psalms 28:8,) to confirm the faith of the people in looking to this divine symbol which was set before them. Both ideas are brought out very distinctly in the passage before us, that, on the one hand, it is mere superstition to suppose God confined to the temple, and that, on the other hand, the external symbols are not without their use in the Church ­ that, in short, we should improve these as helps to our faith, but not rest in them. While God dwells in heaven, and is above all heavens, we must avail ourselves of helps in rising to the knowledge of him; and in giving us symbols of his presence, he sets, as it were, his feet upon the earth, and suffers us to touch them. It is thus that the Holy Spirit condescends for our profit, and in accommodation to our infirmity, raising our thoughts to heavenly and divine things by these worldly elements. In reference to this passage, we are called to notice the amazing ignorance of the Second Council of Nice, in which these worthy weak Fathers ⁽¹³³⁾ of ours wrested it into a proof of idolatry, as if David or Solomon commanded the people to erect statues to God and worship them. Now, that the Mosiac ceremonies are abolished we worship at the footstool of God, when we yield a reverential submission to his word, and rise from the sacraments to a true spiritual service of him. Knowing that God has not descended from heaven directly or in his absolute character, but that his feet, are withdrawn from us, being placed on a footstool, we should be careful to rise to him by the intermediate steps. Christ is he not only on whom the feet of God rest, but in whom the whole fullness of God’s essence and glory resides, and in him, therefore, we should seek the Father. With this view he descended, that we might rise heavenward.

(133) “Boni paterculi.” —Lat.

Smith's Bible Commentary

Psalms 132:1-18

LORD, remember David, and all his afflictions: How he sware unto the LORD, and vowed unto the mighty God 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 my eyes, or slumber to my eyelids, until I find out a place for the LORD, a habitation for the mighty God of Jacob ( Psalms 132:1-5 ).

David had determined that he was going to build a house for God. He said, "I'm not going to rest until I build a house for God. It's not fair. I'm living in this beautiful palace and we still are worshipping God in a tent. God should have a temple. A beautiful house to worship Him in. So it's not right, I'm not going to rest until I build a house for God." Great zeal. Lord, remember David. All of his afflictions and how he had determined to build a house.

Lo, we heard of it at Ephratah: we found it in the fields of the wood. We will go into his tents: we will worship at his footstool. Arise, O LORD, into thy rest; 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. The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne ( Psalms 132:6-11 ).

God had sworn to David by an oath that from the fruit of his body there would sit one upon the throne forever. Going back to the prophecy of Isaiah that we studied this morning, Isaiah 6:1-13 , or Isaiah 9:6-7 ,"For unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. And of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it, and to establish it in judgment and in justice from henceforth even for ever." It's going to happen. God has sworn to David that from the fruit of David's loins there would be one who would sit upon the throne. "From the fruit of thy body I will set one upon the throne." Jesus came from David. As the angel said unto Mary, "He shall be great. He shall be called the Son of the Highest: and He shall sit upon the throne of His father David" ( Luke 1:32 ). Because Mary was a direct descendant of David. And the promise that Jesus would sit upon the throne of David is yet to be fulfilled and will be fulfilled when He returns again and establishes the Kingdom Age. He will sit then upon the throne of David and God's oath will be fulfilled.

If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore ( Psalms 132:12 ).

Jesus gave the promise actually to the church. "Unto him that overcometh will I grant to sit with Me upon My throne in My kingdom, even as I have overcome, and have sat down with My Father on His throne" ( Revelation 3:21 ). So to the faithful is the promise made.

For the LORD hath chosen Zion; he has desired it for his dwelling place ( Psalms 132:13 ).

God chose Jerusalem; God desires it. And it is interesting, I don't think that Jerusalem is that beautiful a city. You know, you go to some cities, Seattle, beautiful city. Some cities on the lakeshores or on the ocean, Jerusalem is just in a rocky crate. So many rocks you can't grow too many trees. And yet God has chosen it. Why He chose it, I don't know. But it is His choice. He chose it. When He dwells upon the earth, that's where He's going to dwell. That's where He's going to reign. Of all the places on the earth, I probably would have chosen somewhere in Kauai or somewhere, you know, Hanalei Bay. But He's chosen Jerusalem. And because He has chosen it, it becomes special. Not because it is special. It's only because He chose it that it's special. He didn't choose it because it was special; but because He chose it, it has become special. It all lies in His choice. That's what made it special.

Now God answers at this point, verse Psalms 132:14 , God now is talking and God declares,

This is my rest for ever ( Psalms 132:14 ):

Talking about Jerusalem.

here will I dwell; for I have desired it. I will abundantly bless her provision: I will satisfy her poor with bread. I will also clothe her priests 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 will I clothe with shame: but upon himself shall his crown flourish ( Psalms 132:14-18 ).

Now here is God speaking, and in the last two verses He's referring, actually, His anointed is His Messiah, or is Jesus. "There will I make the horn of David to bud," as Jesus sits upon the throne of David. "I have ordained a lamp for Mine anointed." Or My Messiah. "And His enemies will be clothed with shame, but His crown, His reign will flourish." "

Dr. Constable's Expository Notes

Psalms 132

The writer of this psalm led the Israelites in praying that God would bless Israel for David’s commitment to the Lord.

"Because of its emphasis on the temple and on God’s election of Zion, the psalm is here classified as a Song of Zion. The Songs of Zion have much in common with the royal psalms, as they celebrate the glories associated with Jerusalem: temple and kingship. Unlike the royal psalms, the Songs of Zion proclaim the glories of Zion in universal and eschatological terms . . ." [Note: VanGemeren, p. 804.]

Dr. Constable's Expository Notes

The antecedent of "it" (Psalms 132:6) is the ark (Psalms 132:8). Ephrathah (Ephratah) is an old name for the area around Bethlehem (Genesis 35:16; Genesis 35:19; Genesis 48:7). Jaar evidently refers to Kiriath-jearim, "Jearim" being the plural of "Jaar," the town where the ark rested for 20 years after the Philistines returned it (1 Samuel 7:1-2). Evidently some Israelites in Bethlehem heard that the ark was in Kiriath-jearim and went there to retrieve it. From there, David then brought the ark into Jerusalem (2 Samuel 6). [Note: For a proposal concerning the relationship of Psalms 132 to 1 Samuel 4-6 and 2 Samuel 6, see Aage Bentzen, "The Cultic Use of the Story of the Ark in Samuel," Journal of Biblical Literature 67 (1948):37-53.]

The Israelite pilgrims who sang this psalm resolved to go to worship God on Mt. Zion, to the place in Jerusalem where the ark rested (Psalms 132:7), referred to here as God’s "footstool." That was where God dwelt in a localized way among His people. It was His earthly throne. They called on God to meet with them there. They spoke of "the ark of God’s strength" because it represented God’s strength in Israel’s previous battles.

Dr. Constable's Expository Notes

2. The prayer to bless David’s descendants 132:6-10

Gill's Exposition of the Whole Bible

We will go into his tabernacles,.... The tabernacles of him that was heard of at Ephratah; born in Bethlehem, and found in the ministry of the word among the Gentiles: enter into his churches, raised and formed there, which are the tabernacles or dwelling places of Christ; where he has his residence, takes his walks, and dwells; and which are very lovely, amiable, and pleasant, and so desirable by believers to go into; because of the presence of God in them, the provisions there made for them, the company there enjoyed; the work there done, prayer, praise, preaching, and hearing the word, and administration of all ordinances. Some render it as a mutual exhortation, "let us go into his tabernacles" w; see Isaiah 2:2;

we will worship at his footstool; any place of worship on earth may be called the footstool of God, with respect to heaven his throne,

Isaiah 66:1; particularly the ark is so called, 1 Chronicles 28:2; in which the law was; over which was the mercy seat, and over that the cherubim of glory, and between them the Majesty of God dwelt; so that the ark was properly his footstool: and all this being typical of Christ may direct us to observe, that all religious, spiritual, and evangelic worship, is to be performed in his name, and in the faith of him, and by the assistance of his grace and Spirit; see Psalms 99:5.

w So Tigurine version, Vatablus, Musculus, Gejerus, Cocceius, Michaelis.

Henry's Complete Commentary on the Bible

A song of degrees.

      1 LORD, remember David, and all his afflictions:   2 How he sware unto the LORD, and vowed unto the mighty God of Jacob;   3 Surely I will not come into the tabernacle of my house, nor go up into my bed;   4 I will not give sleep to mine eyes, or slumber to mine eyelids,   5 Until I find out a place for the LORD, a habitation for the mighty God of Jacob.   6 Lo, we heard of it at Ephratah: we found it in the fields of the wood.   7 We will go into his tabernacles: we will worship at his footstool.   8 Arise, O LORD, into thy rest; thou, and the ark of thy strength.   9 Let thy priests be clothed with righteousness; and let thy saints shout for joy.   10 For thy servant David's sake turn not away the face of thine anointed.

      In these verses we have Solomon's address to God for his favour to him and to his government, and his acceptance of his building a house to God's name. Observe,

      I. What he pleads--two things:--

      1. That what he had done was in pursuance of the pious vow which his father David had made to build a house for God. Solomon was a wise man, yet pleads not any merit of his own: "I am not worthy, for whom thou shouldst do this; but, Lord, remember David, with whom thou madest the covenant" (as Moses prayed, Exodus 32:13, Remember Abraham, the first trustee of the covenant); "remember all his afflictions, all the troubles of his life, which his being anointed was the occasion of," or his care and concern about the ark, and what an uneasiness it was to him that the ark was in curtains, 2 Samuel 7:2. Remember all his humility and meekness (so some read it), all that pious and devout affection with which he had made the following vow. Note, It is not amiss for us to put God in mind of our predecessors in profession, of their afflictions, their services, and their sufferings, of God's covenant with them, the experiences they have had of his goodness, the care they took of, and the many prayers they put up for, those that should come after them. We may apply it to Christ, the Son of David, and to all his afflictions: "Lord, remember the covenant made with him and the satisfaction made by him. Remember all his offerings (Psalms 20:3), that is, all his sufferings." He especially pleads the solemn vow that David had made as soon as ever he was settled in his government, and before he was well settled in a house of his own, that he would build a house for God. Observe, (1.) Whom he bound himself to, to the Lord, to the mighty God of Jacob. Vows are to be made to God, who is a party as well as a witness. The Lord is the Mighty One of Jacob, Jacob's God, and a mighty one, whose power is engaged for Jacob's defence and deliverance. Jacob is weak, but the God of Jacob is a mighty one. (2.) What he bound himself to do, to find out a place for the Lord, that is, for the ark, the token of his presence. He had observed in the law frequent mention of the place that God would choose to put his name there, to which all the tribes should resort. When he came to the crown there was no such place; Shiloh was deserted, and no other place was pitched upon, for want of which the feasts of the Lord were not kept with due solemnity. "Well," says David, "I will find out such a place for the general rendezvous of all the tribes, a place of habitation for the Mighty One of Jacob, a place for the ark, where there shall be room both for the priests and people to attend upon it." (3.) How intent he was upon it; he would not settle in his bed, till he had brought this matter to some head, Psalms 132:3; Psalms 132:4. The thing had been long talked of, and nothing done, till at last David, when he went out one morning about public business, made a vow that before night he would come to a resolution in this matter, and would determine the place either where the tent should be pitched for the reception of the ark, at the beginning of his reign, or rather where Solomon should build the temple, which was not fixed till the latter end of his reign, just after the pestilence with which he was punished for numbering the people (1 Chronicles 22:1, Then David said, This is the house of the Lord); and perhaps it was upon occasion of that judgment that he made this vow, being apprehensive that one of God's controversies with him was for his dilatoriness in this matter. Note, When needful work is to be done for God it is good for us to task ourselves, and tie ourselves to a time, because we are apt to put off. It is good in the morning to cut out work for the day, binding ourselves that we will do it before we sleep, only with submission to Providence; for we know not what a day may bring forth. Especially in the great work of conversion to God we must be thus solicitous, thus zealous; we have good reason to resolve that we will not enjoy the comforts of this life till we have laid a foundation for hopes of a better.

      2. That it was in pursuance of the expectations of the people of Israel, Psalms 132:6; Psalms 132:7. (1.) They were inquisitive after the ark; for they lamented its obscurity, 1 Samuel 7:2. They heard of it at Ephratah (that is, at Shiloh, in the tribe of Ephraim); there they were told it had been, but it was gone. They found it, at last, in the fields of the wood, that is, in Kirjath-jearim, which signifies the city of woods. Thence all Israel fetched it, with great solemnity, in the beginning of David's reign (1 Chronicles 13:6), so that in building his house for the ark Solomon had gratified all Israel. They needed not to go about to seek the ark anymore; they now knew where to find it. (2.) They were resolved to attend it: "Let us but have a convenient place, and we will go into his tabernacle, to pay our homage there; we will worship at his footstool as subjects and suppliants, which we neglected to do, for want of such a place, in the days of Saul," 1 Chronicles 13:3.

      II. What he prays for, Psalms 132:8-10; Psalms 132:8-10. 1. That God would vouchsafe, not only to take possession of, but to take up his residence in, this temple which he had built: Arise, O Lord! into thy rest, and let this be it, thou, even the ark of thy strength, the pledge of thy presence, thy mighty presence. 2. That God would give grace to the ministers of the sanctuary to do their duty: Let thy priests be clothed with righteousness; let them appear righteous both in their administrations and in their conversations, and let both be according to the rule. Note, Righteousness is the best ornament of a minister. Holiness towards God, and goodness towards all men, are habits for ministers of the necessity of which there is no dispute. "They are thy priests, and will therefore discredit their relation to thee if they be not clothed with righteousness." 3. That the people of God might have the comfort of the due administration of holy ordinances among them: Let thy saints shout for joy. They did so when the ark was brought into the city of David (2 Samuel 6:15); they will do so when the priests are clothed with righteousness. A faithful ministry is the joy of the saints; it is the matter of it; it is a friend and a furtherance to it; we are helpers of your joy,2 Corinthians 1:24. 4. That Solomon's own prayer, upon occasion of the dedicating of the temple, might be accepted of God: "Turn not away the face of thy anointed, that is, deny me not the things I have asked of thee, send me not away ashamed." He pleads, (1.) That he was the anointed of the Lord, and this he pleads as a type of Christ, the great anointed, who, in his intercession, urges his designation to his office. He is God's anointed, and therefore the Father hears him always. (2.) That he was the son of David: "For his sake do not deny me;" and this is the Christian's plea: "For the sake of Christ" (our David), "in whom thou art well pleased, accept me." He is David, whose name signifies beloved; and we are made accepted in the beloved. He is God's servant, whom he upholds,Isaiah 42:1. "We have no merit of our own to plead, but for his sake, in whom there is a fulness of merit, let us find favour." When we pray for the prosperity of the church we may pray with great boldness, for Christ's sake, who purchased the church with his own blood. "Let both ministers and people do their duty."