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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."
"Lo, we heard of the same at Ephrata" [Psalm 132:6]. What? A place for the Lord. "We heard of it at Ephrata: and found it in the plains of the forests." Did he hear it where he found it? Or did he hear it in one place, find it in another? Let us therefore enquire what Ephrata is, where he heard it; let us also enquire what mean the plains of the forests, where he found it. Ephrata, a Hebrew word, is rendered in Latin by Speculum, as the translators of Hebrew words in the Scriptures have handed down to us, that we might understand them. They have translated from Hebrew into Greek, and from Greek we have versions into Latin. For there have been who watched in the Scriptures. If therefore Ephrata means a mirror, that house which was found in the woodland plains, was heard of in a mirror. A mirror has an image: all prophecy is an image of things future. The future house of God, therefore, was declared in the image of prophecy. "We have found it in the plains of the forests." What are the "plains of the forests"? Saltus is not here used in its common sense, as a plot of ground of so many hundred acres; saltus properly signifies a spot as yet untilled and woody. For some copies read, in the plains of the wood. What then were the woodland plains, save nations yet untilled? What were they, save regions yet covered with the thorns of idolatry? Thus, though there were thorns of idolatry there, still we find a place for the Lord there, a tabernacle for the God of Jacob. What was declared in the image to the Jews, was manifested in the faith of the Gentiles.
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SUMMARY
Psalms 132:6 serves as a pivotal historical recollection within this Psalm of Ascents, shifting from David's fervent vow to establish a permanent dwelling for the Ark of the Covenant to the collective memory of its discovery and retrieval. This verse encapsulates Israel's earnest, communal quest for God's tangible presence, symbolized by the Ark, recalling the initial awareness of its whereabouts and the subsequent successful recovery from its obscure resting place, thereby setting the stage for its grand entry into Jerusalem and the establishment of Zion as God's chosen dwelling.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 132:6 employs several effective literary devices to convey its message with depth and resonance. The most prominent is Historical Allusion, as the entire verse refers to the well-known historical narrative of the Ark's journey and David's efforts to bring it to Jerusalem. This allusion grounds the psalm's theological themes in concrete, verifiable events, making them relatable and impactful for the original audience, who would have been familiar with the accounts in Samuel and Chronicles. There is also a strong element of Synecdoche or Metonymy, where "Ephratah" and "fields of the wood" represent not just physical locations but also the entire process of the Ark's rediscovery and relocation, encapsulating the long journey from initial awareness to actual retrieval. The use of the Collective Voice ("we heard," "we found") creates a profound sense of shared national memory and communal participation in this momentous event, fostering communal identity, solidarity, and devotion. Furthermore, the verse presents an implicit Parallelism between "heard of it" and "found it," highlighting the two distinct but interconnected stages of the quest: initial knowledge or intent, followed by successful execution and discovery, emphasizing the progression from desire to fulfillment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 132:6, in its recollection of the diligent search for the Ark of the Covenant, powerfully articulates the enduring human and divine desire for intimate presence. The Ark, as the tangible symbol of God's dwelling among His people, was not merely an object but represented the very heart of their relationship with Yahweh, serving as His earthly throne and the locus of His covenant faithfulness. The "hearing" and "finding" of the Ark signify a profound spiritual quest—a longing to draw near to God and to establish a proper, honored place for His presence within the community. This theological impulse, evident in Israel's history, resonates throughout the biblical narrative, emphasizing that true worship is rooted in seeking and cherishing God's nearness. The verse, therefore, serves as a testament to the importance of actively pursuing and valuing the divine presence in the life of the community and the individual, recognizing that God desires to dwell among His people.
REFLECTION AND APPLICATION
The psalmist's recollection in Psalms 132:6 invites contemporary believers to reflect on their own spiritual journey and the earnestness with which they seek God's presence. Just as ancient Israel diligently sought a physical dwelling place for the Ark, we are called to pursue God's presence in our lives and communities with intentionality, zeal, and perseverance. Our "Ephratah" might represent the initial stirring of faith, the place where we first "heard" of God's truth or felt a compelling call to a deeper relationship—perhaps a formative childhood experience, a transformative sermon, a profound personal revelation, or the faithful witness of another. Our "fields of the wood" then become the unexpected, sometimes obscure, or even challenging places where we truly "find" God: in moments of quiet solitude and prayer, in the midst of trials and suffering, in sacrificial acts of service to others, or in the authentic fellowship and mutual encouragement of believers. This verse reminds us that seeking God is an active, ongoing, and often arduous process, requiring persistent effort and a heart dedicated to discovering where He is at work and how we can draw ever closer to Him. It challenges us to move beyond mere intellectual assent to a passionate pursuit of His indwelling presence, recognizing that God no longer dwells exclusively in temples made with human hands, but through the Holy Spirit, He makes His home within us individually and collectively as His Church.
Questions for Reflection
FAQ
What is the "it" that was heard of and found in Psalms 132:6?
Answer: The "it" refers to the Ark of the Covenant, the most sacred chest in ancient Israel, symbolizing God's presence, His throne, and the covenant relationship with His people. After its capture by the Philistines and subsequent return, it remained in relative obscurity at Kirjath-jearim for many years until King David initiated its relocation to Jerusalem, as detailed in 2 Samuel 6 and 1 Chronicles 13.
Why are "Ephratah" and "fields of the wood" significant in this verse?
Answer: "Ephratah" is commonly understood to refer to Bethlehem, David's hometown (Micah 5:2). Its mention here could signify the origin of the idea or desire to find a permanent home for the Ark, perhaps stemming from David's early life or anointing, or even symbolizing the beginning of the Davidic reign and its commitment to God's dwelling. "Fields of the wood" is widely identified with Kirjath-jearim (also known as Baale-Judah), the place where the Ark had resided for approximately 20 years in the house of Abinadab (1 Samuel 7:1-2). These locations collectively mark the journey from the initial conception of the quest to the actual discovery and retrieval of the Ark from its long period of obscurity, highlighting the historical trajectory of God's presence among His people.
CHRIST-CENTERED FULFILLMENT
Psalms 132:6, with its focus on the diligent search for a dwelling place for the Ark of the Covenant, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. The Ark, as the ultimate symbol of God's presence among His people, powerfully foreshadows Christ Himself, who is Immanuel, "God with us". The longing to "hear of it at Ephratah" and "find it in the fields of the wood" becomes the spiritual yearning for the Incarnate Word, the one in whom the fullness of God dwells bodily (Colossians 2:9). David's zeal to establish a dwelling for the Lord is ultimately fulfilled in Christ's own fervent zeal for His Father's house (John 2:17), and more profoundly, in His establishment of a new and eternal temple: His own resurrected body (John 2:19-21). Through Christ, God's presence is no longer confined to a physical box or a stone temple, but through the Holy Spirit, He indwells believers, making them living temples (1 Corinthians 6:19) and collectively building them into a holy dwelling place for God (Ephesians 2:21-22). The ultimate fulfillment of this longing for God's dwelling is found in the New Jerusalem, where God Himself will dwell directly with His people, and the Lamb will be its temple, eliminating the need for any physical structure (Revelation 21:3 and Revelation 21:22).