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Commentary on Psalms 132 verses 1–10
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, Exo 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, Sa2 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 (Psa 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, Psa 132:3, Psa 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 (Ch1 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, Psa 132:6, Psa 132:7. (1.) They were inquisitive after the ark; for they lamented its obscurity, Sa1 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 (Ch1 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," Ch1 13:3.
II. What he prays for, Psa 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 (Sa2 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, Co2 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, Isa 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."
The more I meditate on the mind of the saints, the more I am reminded of something that is high and hard and beyond the powers of human nature. Call to mind what the same psalmist [David] has said: “If I shall go up into the bed wherein I lie; if I shall give sleep to my eyes, or slumber to my eyelids or rest to my temples; until I find out a place for the Lord, a tabernacle for the God of Jacob.” Who would not be amazed at such a love of God, such dedication of soul, that a king and prophet should deny himself all sleep—the very essential of bodily vigor—until he should find a place to build a temple to the Lord? This fact should be a strong admonishment to us who long to be a dwelling place of the Lord and to be considered his tabernacle and temple forever. “You are,” as Paul reminds us, “the temple of the living God.” Let us, then, be moved by the example of the saints to love vigils to the utmost of our power. And let it not be said of us what is said in the psalm: “They have slept their sleep and … found nothing.” Rather, let each of us be glad to say, “In the day of my trouble I have sought God and with my hands lifted up to him in the night and was not deceived.” The reason is that “it is good to give praise to the Lord and to sing to your name, O most High; to show forth your mercy in the morning and your truth in the night.” These and many other such thoughts the saints have left us in song and other writings, so that we who are their heirs may be moved by such examples to celebrate at night the vigils of our salvation.
"Lord, remember David, and all his meekness" [Psalm 132:1]. David according to the truth of history was one man, king of Israel, son of Jesse. He was indeed meek, as the Divine Scriptures themselves mark and command him, and so meek that he did not even render evil for evil to his persecutor Saul. He preserved towards him so great humility, that he acknowledged him a king, and himself a dog: and answered the king not proudly nor rudely, though he was more powerful in God; but he rather endeavoured to appease him by humility, than to provoke him by pride. Saul was even given into his power, and this by the Lord God, that he might do to him what he listed: but since he was not commanded to slay him, but had it only placed in his power (now a man is permitted to use his power), he rather turned towards mercy what God gave him....The humility of David is therefore commended, the meekness of David is commended; and it is said to God, "Lord, remember David, and all his meekness." For what purpose? "How he swore unto the Lord, and vowed a vow unto the Almighty God of Jacob" [Psalm 132:2]. Therefore remember for this, that he may fulfil what he has promised. David himself vowed as though he had it in his power, and he prays God to fulfil his vow: there is devotion in the vow, but there is humility in the prayer. Let no one presume to think he fulfilled by his own strength what he has vowed. He who exhorts you to vow, Himself aids you to fulfil. Let us therefore see what he vowed, and hence we comprehend how David should be understood in a figure. "David" is interpreted, "Strong of hand," for he was a great warrior. Trusting indeed in the Lord his God, he dispatched all wars, he laid low all his enemies, God helping him, according to the dispensation of that kingdom; prefiguring nevertheless some One strong of hand to destroy His enemies, the devil and his angels. These enemies the Church wars against, and conquers....What then does he mean, "How he swore," etc.? Let us see what vow is this. We can offer God nothing more pleasing than to swear. Now to swear is to promise firmly. Consider this vow, that is, with what ardour he vowed what he vowed, with what love, with what longing; nevertheless, he prays the Lord to fulfil it in these words, "O Lord, remember David, and all his meekness." In this temper he vowed his vow, and there should be a house of God: "I will not come within the tabernacle of mine house, nor climb up into my bed" [Psalm 132:3]. "I will not suffer my eyes to sleep, nor my eyelids to slumber" [Psalm 132:4]. This seems not enough; he adds, "Neither the temples of my head to take any rest, until I find out a place for the Lord; an habitation for the God of Jacob" [Psalm 132:5]. Where did he seek a place for the Lord? If he was meek, he sought it in himself. For how is one a place for the Lord? Hear the Prophet: "Upon whom shall My Spirit rest? Even upon him that is poor and of a contrite spirit, and trembles at My words." [Isaiah 66:2] Do you wish to be a place for the Lord? Be thou poor in spirit, and contrite, and trembling at the word of God, and you will yourself be made what you seek. For if what you seek be not realized in yourself, what does it profit you in another....
Girded with such things to serve as invincible armor, let us take our stand against the evil one, being wakeful and well prepared, as though it was day. Let us pierce him with the mighty arrows of the Spirit’s words and cut off all his hopes, joining David, the son of Jesse, in adjuring him by the covenant that does not fail: “Depart from us and go to your ill fate, you mad dog” that audaciously barks against its master, for we have sworn to the Lord and make our vow to the God of Jacob that we shall “not allow sleep to touch our eyes, or drowsiness our eyelids, until we have found a place for the Lord to rest in our souls, a tent for the God of Jacob” to dwell in our hearts. We will certainly not cease from vigil, prayer, toil and labor until the Lord is pleased at our soul and chooses it as a place in which to live, saying, “This is my resting place for eternal ages; here shall I reside, for I have desired it.”
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SUMMARY
Psalms 132:5 encapsulates King David's profound and unwavering commitment to establish a permanent dwelling place for the Ark of the Covenant, symbolizing the tangible presence of the Lord among His people. This verse is a testament to David's deep devotion, revealing his prioritization of God's honor and the security of His presence over his own personal comfort and royal ambitions. It articulates the earnest vow that propelled his efforts to bring stability to the worship of Israel, laying the groundwork for the future Temple in Jerusalem and underscoring the centrality of God's dwelling to the nation's identity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Parallelism is evident, as "a place for the LORD" and "an habitation for the mighty God of Jacob" convey essentially the same concept using different but reinforcing phrases. This synonymous parallelism emphasizes David's singular focus and the importance of his objective. The verse also functions as a Vow or Oath, capturing David's solemn promise. This rhetorical device imbues the statement with gravity and personal commitment, highlighting the depth of David's devotion. Furthermore, the concept of finding a "place" or "habitation" for God, while metaphorical for His manifested presence, can be seen as a subtle form of Anthropomorphism, attributing a human-like need for a dwelling to the omnipresent God, thereby making His presence more relatable and tangible to the human experience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 132:5 encapsulates a foundational theological desire: God's dwelling among His people. From the Garden of Eden, where God walked with humanity, to the portable Tabernacle in the wilderness, and then to the permanent Temple in Jerusalem, the narrative of salvation history consistently points to God's yearning for intimate fellowship with His creation. David's vow to find a "place" for the Lord is a human response to this divine initiative, reflecting a deep understanding that God's presence is the ultimate source of Israel's identity, security, and blessing. This yearning for God's settled presence foreshadows the ultimate fulfillment in Christ, who is God dwelling among us, and in the Church, which is the spiritual temple of the Holy Spirit.
REFLECTION AND APPLICATION
David's fervent desire to establish a dwelling place for the Lord, even at the expense of his own rest, offers a profound challenge to contemporary believers. While we no longer build physical temples for God to inhabit in the same way, the principle of prioritizing God's presence and honor remains paramount. This verse calls us to examine our own lives: What "place" do we make for the Lord? Is He relegated to a peripheral corner, or is He central to our homes, our schedules, our finances, and our ambitions? Making a "habitation for the mighty God of Jacob" today involves cultivating a heart and life that are open to His Spirit, marked by worship, obedience, and a commitment to His purposes. It means creating environments—both personal and communal—where His presence is welcomed, His Word is honored, and His will is sought above all else. David's example encourages us to pursue God with zeal, sacrificing personal comfort for the sake of His glory and the manifestation of His presence in our world.
Questions for Reflection
FAQ
Why was David so intent on building a temple for God if God hadn't explicitly commanded it?
Answer: David's desire to build a temple for the Lord, as expressed in Psalms 132:5 and more fully in 2 Samuel 7, stemmed from his deep devotion and a sense of incongruity. He lived in a magnificent palace of cedar, while the Ark of the Covenant, symbolizing God's presence, resided in a tent. This seemed unfitting to David's reverent heart. While God did not initially command a temple, He responded to David's sincere desire not by rejecting the idea outright, but by re-directing it. God revealed that He would build an enduring "house" (dynasty) for David, and that David's son, Solomon, would ultimately build the physical temple. This illustrates that God often responds to the genuine desires of His people, even when those desires are not directly commanded, shaping them to fit His greater redemptive plan.
What is the significance of the title "mighty [God] of Jacob"?
Answer: The title "mighty [God] of Jacob" (אֲבִיר יַעֲקֹב, ʼâbîyr Yaʻăqôb) is a profound and ancient epithet for God, emphasizing His strength, power, and unwavering faithfulness to His covenant people. "ʼâbîyr" conveys the idea of a strong, valiant one, a champion or protector. Linking this to "Jacob" (whose name was changed to Israel) connects God's power directly to His historical and covenantal relationship with the patriarch and his descendants. It reminds the reader of God's mighty acts on behalf of Israel, from delivering them from Egypt to establishing them in the Promised Land. For David, seeking a "habitation" for the "mighty God of Jacob" was an act of worship and recognition of God's supreme authority and enduring commitment to His people, underscoring the reverence and awe due to such a powerful and faithful God.
CHRIST-CENTERED FULFILLMENT
David's passionate vow in Psalms 132:5 to find a "place" and "habitation" for the Lord finds its ultimate and most profound fulfillment in Jesus Christ. David's desire was for a physical structure to house God's presence, a tangible symbol of His dwelling among His people. However, the New Testament reveals that God's ultimate dwelling is not in buildings made with human hands, but in the person of His Son. Jesus declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body John 2:19-21. Christ is the true and perfect "habitation" of God, the One in whom "all the fullness of God was pleased to dwell" Colossians 1:19. Through His incarnation, God truly "tabernacled" among us, full of grace and truth John 1:14. Furthermore, through Christ, believers themselves become the spiritual "habitation" of God by the Spirit Ephesians 2:21-22, collectively forming the Church, which is the body of Christ and the new temple. This trajectory culminates in the New Heavens and New Earth, where God's dwelling is explicitly with humanity, and there is no longer a need for a temple, "for the Lord God Almighty and the Lamb are its temple" Revelation 21:3 and Revelation 21:22. Thus, David's ancient vow points forward to the living reality of God's presence fully realized in Christ and His redeemed people.