TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 132:1–10. His three-level outline is real structure in the source text, so it is rendered as structure.
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."
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"We will go into His tabernacles" [Psalm 132:7]. Whose? Those of the Lord God of Jacob. They who enter to dwell therein, are the very same who enter that they may be dwelt in. You enter into your house, that you may dwell therein; into the house of God, that you may be dwelt in. For the Lord is better, and when He has begun to dwell in you, He will make you happy. For if you be not dwelt in by Him, you will be miserable. That son who said, "Father, give me the portion of the goods," etc., [Luke 15:12-20] wished to be his own master. It was well kept in his father's hands, that it might not be wasted with harlots. He received it, it was given into his own power; going to a far country, he squandered it all with harlots. At length he suffered hunger, he remembered his father; he returned, that he might be satisfied with bread. Enter therefore, that you may be dwelt in; and may be not your own, so to speak, but His: "We will go into His tabernacles. We will worship on the spot where His feet stood." Whose feet? The Lord's, or those of the house of the Lord itself? For that is the Lord's house, wherein he says He ought to be worshipped. Beside His house, the Lord hears not unto eternal life; for he belongs to God's house, who has in charity been built in with living stones. But he who has not charity, falls; and while he falls, the house stands....
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Summary
Psalms 132:7 encapsulates the fervent desire and communal intention of the Israelite pilgrims to enter God's sacred dwelling place and offer worship. It articulates the culmination of their journey to Jerusalem, emphasizing the active pursuit of God's presence and the humble reverence due to Him in His holy sanctuary, whether the portable Tabernacle or the permanent Temple. This verse serves as a powerful declaration of devotion, reflecting the people's collective commitment to honor God in the very place He has chosen to make His name dwell and manifest His glory.
Context
Literary Context
Psalms 132 is a prominent "Song of Ascents" (Psalms 120-134), a collection of psalms traditionally sung by pilgrims making their way to Jerusalem for the annual festivals. This particular psalm distinguishes itself by focusing on the Davidic covenant and the establishment of God's permanent dwelling in Zion. The psalm is structurally framed by two significant oaths: David's solemn vow to find a resting place for the Ark of the Covenant (verses 1-5) and God's unwavering promise to David concerning his perpetual dynasty and the eternal presence of the Lord in Zion (verses 11-18). Verse 7, "We will go into his tabernacles: we will worship at his footstool," functions as a communal response and declaration, articulating the people's eager participation in David's vision and their commitment to worship God in the newly established sanctuary, a central theme throughout Psalm 132. It marks a pivotal moment where the people's aspiration aligns with the divine promise.
Historical & Cultural Context
The historical backdrop for this psalm is deeply embedded in the history of Israel, specifically the period following King David's conquest of Jerusalem and his passionate desire to bring the Ark of the Covenant, the tangible symbol of God's presence, to the city. Prior to David, the Ark had no permanent home, often residing in various temporary locations, as seen in 1 Samuel 7:1. David's zealous pursuit of a dwelling for the Ark, meticulously recounted in 2 Samuel 6, culminated in its placement in a tent in Jerusalem, a significant precursor to Solomon's magnificent Temple. The "tabernacles" referenced here refer to these sacred dwelling places—initially the portable wilderness Tabernacle and subsequently the grand Temple in Jerusalem. The "footstool" likely alludes to the Ark of the Covenant itself, or more specifically, the mercy seat atop it, which was considered the earthly throne of God's invisible presence, or broadly, the inner sanctuary (Holy of Holies) where the Ark resided. Pilgrimage to Jerusalem for major festivals like Passover, Pentecost, and Tabernacles was a foundational aspect of Israelite worship, fostering a strong communal identity and reinforcing their covenant relationship with God.
Key Themes
Psalms 132:7 contributes significantly to several overarching themes within the psalm and the broader biblical narrative. Firstly, it highlights the theme of Intentional Worship, demonstrating that approaching God is not a passive act but a deliberate, active, and communal endeavor. The phrase "we will go" emphasizes a purposeful pilgrimage towards the divine presence, reflecting a deep spiritual yearning. Secondly, it underscores the Significance of God's Dwelling Place, whether the Tabernacle or the Temple, as the chosen locus of His presence among His people. This physical space served as a tangible reminder of God's covenant faithfulness and His profound desire to dwell with humanity. Thirdly, the act of "worship at his footstool" conveys profound Reverence and Humility before the sovereign God, acknowledging His supreme authority and holiness. This imagery resonates with the broader biblical understanding of God's majesty, as powerfully articulated in Isaiah 66:1, where heaven is His throne and the earth His footstool. Finally, the verse is deeply embedded in the theme of Covenant Loyalty, reflecting the people's reciprocal commitment to God's covenant promises, particularly those made to David concerning his lineage and the eternal dwelling of God in Zion.
Exposition and Analysis
Key Word Analysis
This primitive root (H935) signifies a wide variety of applications related to movement, including "to come," "to enter," or "to apply." In Psalms 132:7, "we will go" is a volitional declaration, emphasizing a deliberate and active movement towards God's dwelling. It is not a passive arrival but an intentional journey, reflecting the pilgrims' purposeful ascent to Jerusalem and their eager anticipation of entering the sacred space. This verb conveys a sense of purpose and determination in seeking God's presence.
Derived from the root meaning "to dwell," this term (H4908) refers to a residence or dwelling place. While it can denote a general habitation, its specific use here, in the context of divine worship, refers to the sacred dwelling place of God. This primarily signifies the Tabernacle, the portable sanctuary constructed in the wilderness, and by extension, the Temple in Jerusalem, which served as its permanent successor. It represents the physical locus where God's presence was uniquely manifested among His people, a place of divine encounter and covenant communion.
This primitive root (H7812) means "to depress" or "to prostrate," especially in homage to royalty or God. It conveys the act of bowing down, falling flat, or doing obeisance, indicating profound humility, reverence, and submission. To "worship" at God's footstool implies an act of deep adoration and submission, acknowledging His supreme authority and holiness through physical posture and heartfelt devotion. It signifies a complete surrender to the majesty of God.
Verse Breakdown
"We will go into his tabernacles"
This clause expresses a collective, determined intention. The plural "we" signifies the community of pilgrims, united in their purpose to enter God's sacred dwelling place. The "tabernacles" (plural, though often referring to a singular dwelling place, perhaps emphasizing its various chambers or the collective presence of God's people within it) represent the sanctuary where God's presence was uniquely manifested. This "going" is an active pilgrimage, a physical and spiritual journey towards the divine presence, motivated by devotion and expectation, signifying a deliberate seeking of God.
"we will worship at his footstool"
This second clause specifies the purpose of their entry: to worship. The "footstool" is a powerful metaphorical image for a place of humble reverence before God's throne. In the context of the Israelite sanctuary, it most likely refers to the Ark of the Covenant, specifically the mercy seat, which was considered the earthly throne or "footstool" of God's invisible presence. To worship "at his footstool" signifies approaching God with profound humility, adoration, and submission, acknowledging His supreme authority and holiness. It implies a posture of complete surrender and reverent awe in the presence of the Almighty, recognizing His sovereignty.
Literary Devices
Psalms 132:7 employs several powerful literary devices to convey its profound message. Communal Declaration is powerfully evident in the repeated use of the first-person plural "we will," emphasizing the unified intent and corporate devotion of the pilgrims. This collective voice underscores the shared spiritual journey and the communal nature of Israelite worship, highlighting a unified purpose. Symbolism is central, with "tabernacles" symbolizing God's chosen dwelling place among His people, representing His tangible presence, accessibility, and unwavering covenant faithfulness. The "footstool" functions as a potent Metaphor, representing the Ark of the Covenant or the Holy of Holies, serving as a tangible symbol of God's invisible throne and sovereign authority. This metaphor evokes a sense of profound reverence and humility, as one approaches the very presence of the Almighty. The imagery is rich and evocative, inviting the worshipper to envision themselves in a posture of humble adoration before the divine King.
Theological and Thematic Connections
Psalms 132:7 profoundly articulates the human longing for divine presence and the appropriate posture of worship. It underscores the theological truth that God desires to dwell among His people, providing a sacred space for communion and adoration. The "tabernacles" and "footstool" represent the tangible manifestations of God's immanence, yet also His transcendence, demanding humility from those who approach Him. This verse speaks to the intentionality required in worship, emphasizing that true devotion involves an active pursuit of God and a humble acknowledgment of His supreme majesty. It prefigures the ultimate dwelling of God with humanity, a theme that culminates in the New Testament vision of a new heaven and new earth where God Himself tabernacles with His redeemed people.
Reflection and Application
Psalms 132:7, though rooted in ancient Israelite worship, offers timeless principles for contemporary believers. While we no longer approach a physical tabernacle or ark, the call to actively seek God's presence and worship Him with profound humility remains paramount. Our spiritual journey should be characterized by an intentional "going" towards God, whether in corporate gatherings, personal devotion, or dedicated service. The Holy Spirit now indwells believers, making our bodies temples of God (1 Corinthians 6:19), yet the principle of reverent approach to a holy God endures. True worship involves both seeking His presence and prostrating ourselves in humility and adoration, acknowledging His sovereignty over all creation and our absolute dependence on His grace. This verse reminds us that worship is not merely an activity but a posture of the heart, a deliberate act of love and submission to the One who deserves all glory and honor.
Questions for Reflection
FAQ
What is the significance of "tabernacles" in this verse, considering the singular Tabernacle or Temple?
The term "tabernacles" (Hebrew: mishkanot) is plural, which can be interpreted in several ways, each adding depth to the meaning. It may refer to the various sacred chambers or courts within the Tabernacle or Temple complex, emphasizing the entirety and sanctity of the holy dwelling. Alternatively, it could be a plural of majesty, referring to the singular divine dwelling place in a grander, more encompassing sense, highlighting its supreme importance. Most profoundly, it signifies the sacred space where God's presence was uniquely manifested among His people, initially the portable Tabernacle constructed in the wilderness and later the magnificent, permanent Temple in Jerusalem. It represents the chosen locus for divine-human encounter and communal worship, a place where God's glory was revealed and His covenant faithfulness celebrated, as seen in His command to build a sanctuary so He might dwell among them (Exodus 25:8).
Christ-Centered Fulfillment
Psalms 132:7 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The ancient longing to "go into his tabernacles" and "worship at his footstool" points to a deep yearning for God's tangible presence, a longing perfectly met in the Incarnation. Jesus is the true and ultimate "Tabernacle" (or "tent") of God among humanity, for in Him, "the Word became flesh and dwelt among us, and we beheld His glory" (John 1:14). He is the greater and more perfect Tabernacle, not made with human hands, through whom we now have direct access to God (Hebrews 9:11-12). The "footstool" of God's presence, once a physical location representing His earthly throne, is now spiritually accessed through Christ's atoning work. Through His perfect sacrifice, believers are invited to "draw near with confidence to the throne of grace, that we may receive mercy and find grace to help in time of need" (Hebrews 4:16), for He has opened a new and living way into the very presence of God. Thus, our worship is no longer confined to a physical structure but is offered in spirit and truth through Christ, who enables us to have "access by one Spirit to the Father" (Ephesians 2:18). He is the ultimate dwelling place and the sole means by which we truly worship at God's feet, fulfilling the deepest aspirations of the psalm.