TITLE. A Song of Degrees. A joyful
song indeed: let all pilgrims to the New Jerusalem sing it
often. The degrees or ascents are very visible; the theme
ascends step by step from, "afflictions" to a
"crown", from "remember David", to, "I
will make the horn of David to bud." The latter half is
like the over arching sky bending above "the fields of the
wood" which are found in the resolves and prayers of the
former portion.
DIVISION. Our translators have rightly
divided this Psalm. It contains a statement of David's anxious
care to build a house for the Lord (Ps 132:1-7); a prayer at the
removal of the Ark (Ps 132:8-10); and a pleading of the divine
covenant and its promises (Ps 132:11-18).
EXPOSITION
Verse 1. LORD, remember David, and all his
afflictions. With David the covenant was made, and therefore
his name is pleaded on behalf of his descendants, and the people
who would be blessed by his dynasty. Jehovah, who changes not,
will never forget one of his servants, or fail to keep his
covenant; yet for this thing he is to be entreated. That which
we are assured the Lord will do must, nevertheless, be made a
matter of prayer. The request is that the Lord would remember,
and this is a word full of meaning. We know that the Lord
remembered Noah, and assuaged the flood; he remembered Abraham,
and sent Lot out of Sodom; he remembered Rachel, and Hannah, and
gave them children; he remembered his mercy to the house of
Israel, and delivered his people. That is a choice song wherein
we sing, "He remembered us in our low estate: for
his mercy endureth for ever"; and this is a notable prayer,
"Lord remember me." The plea is urged with God that he
would bless the family of David for the sake of their
progenitor; how much stronger is our master argument in prayer
that God would deal well with us for Jesus' sake! David had no
personal merit; the plea is based upon the covenant graciously
made With him: but Jesus has deserts which are his own, and of
boundless merits these we may urge without hesitation. When the
Lord was angry with the reigning prince, the people cried,
"Lord remember David"; and when they needed any
special blessing, again they sang, "Lord, remember
David." This was good pleading, but it was not so good as
ours, which runs on this wise, "Lord, remember Jesus,
and all his afflictions."
The afflictions of David here meant were those which
came upon him as a godly man his endeavours to maintain the
worship of Jehovah, and to provide for its decent and suitable
celebration. There was always an ungodly party in the nation,
and these persons were never slow to slander, hinder, and molest
the servant of the Lord. Whatever were David's faults, he kept
true to the one, only, living, and true God; and for this he was
a speckled bird among monarchs. Since he zealously delighted in
the worship of Jehovah, his God, he was despised and ridiculed
by those who could not understand his enthusiasm. God will never
forget what his people suffer for his sake. No doubt innumerable
blessings descend upon families and nations through the godly
lives and patient sufferings of the saints. We cannot be saved
by the merits of others, but beyond all question we are
benefited by their virtues. Paul saith, "God is not
unrighteous to forget your work and labour of love, which ye
have showed toward his name." Under the New Testament
dispensation, as well as under the Old, there is a full reward
for the righteous. That reward frequently comes upon their
descendants rather than upon themselves: they sow, and their
successors reap. We may at this day pray—Lord, remember the
martyrs and confessors of our race, who suffered for thy name's
sake, and bless our people and nation with gospel grace for our
fathers' sakes.
Verse 2. How he sware unto the Lord, and vowed unto
the mighty God of Jacob. Moved by intense devotion, David
expressed his resolve in the form of a solemn vow, which was
sealed with an oath. The fewer of such vows the better under a
dispensation whose great Representative has said, "swear
not at all." Perhaps even in this case it had been wiser to
have left the pious resolve in the hands of God in the form of a
prayer; for the vow was not actually fulfilled as intended,
since the Lord forbade David to build him a temple. We had
better not swear to do anything before we know the Lord's mind
about it, and then we shall not need to swear. The instance of
David's vows shows that vows are allowable, but it does not
prove that they are desirable. Probably David went too far in
his words, and it is well that the Lord did not hold him to the
letter of his bond, but accepted the will for the deed, and the
meaning of his promise instead of the literal sense of it. David
imitated Jacob, that great maker of vows at Bethel, and upon him
rested the blessing pronounced on Jacob by Isaac, "God
Almighty bless thee" (Ge 28:3), which was remembered by the
patriarch on his death bed, when he spoke of "the mighty
God of Jacob." God is mighty to hear us, and to help us in
performing our vow. We should be full of awe at the idea of
making any promise to the Mighty God: to dare to trifle with him
would be grievous indeed. It is observable that affliction led
both David and Jacob into covenant dealings with the Lord: many
vows are made in anguish of soul. We may also remark that, if
the votive obligations of David are to be remembered of the
Lord, much more are the suretyship engagements of the Lord Jesus
before the mind of the great Lord, to whom our soul turns in the
hour of our distress. Note, upon this verse, that Jehovah was
the God of Jacob, the same God evermore; that he had this for
his attribute, that he is mighty—mighty to succour his Jacobs
who put their trust in him, though their afflictions be many. He
is, moreover, specially the Mighty One of his people; he
is the God of Jacob in a sense in which he is not the God of
unbelievers. So here we have three points concerning our God:—name,
Jehovah; attribute, mighty; special relationship,
"mighty God of Jacob." He it is who is asked to
remember David and his trials, and there is a plea for that
blessing in each one of the three points.
Verse 3. Surely I will not come into the tabernacle
of my house, nor go up into my bed. Our translators give the
meaning, though not the literal form, of David's vow, which ran
thus, "If I go"—"If I go up", etc. This
was an elliptical form of imprecation, implying more than it
expressed, and having therefore about it a mystery which made it
all the more solemn. David would not take his ease in his house,
nor his rest in his bed, till he had determined upon a place for
the worship of Jehovah. The ark had been neglected, the
Tabernacle had fallen into disrespect; he would find the ark,
and build for it a suitable house; he felt that he could not
take pleasure in his own palace till this was done. David meant
well, but he spake more than he could carry out. His language
was hyperbolical, and the Lord knew what he meant: zeal does not
always measure its terms, for it is not thoughtful of the
criticisms of men, but is carried away with love to the Lord,
who reads the hearts of his people. David would not think
himself housed till he had built a house for the Lord, nor would
he reckon himself rested till he had said, "Arise, O Lord,
into thy rest." Alas, we have many around us who will never
carry their care for the Lord's worship too far! No fear of
their being indiscreet? They are housed and bedded, and as for
the Lord, his people may meet in a barn, or never meet at all,
it will be all the same to them. Observe that Jacob in his vow
spoke of the stone being God's house, and David's vow also deals
with a house for God.
Verse 4. I will not give sleep to mine eyes, or
slumber to wine eyelids. He could not enjoy sleep till he
had done his best to provide a place for the ark. It is a strong
expression, and it is not to be coolly discussed by us. Remember
that the man was all on fire, and he was writing poetry also,
and therefore his language is not that which we should employ in
cold blood. Everybody can see what he means, and how intensely
he means it. Oh, that many more were seized with sleeplessness
because the house of the Lord lies waste? They can slumber fast
enough, and not even disturb themselves with a dream, though the
cause of God should be brought to the lowest ebb by their
covetousness. What is to become of those who have no care about
divine things, and never give a thought to the claims of their
God?
Verse 5. Until I find out a place for the Lord, an
habitation for the mighty God of Jacob. He resolved to find
a place where Jehovah would allow his worship to be celebrated,
a house where God would fix the symbol of his presence, and
commune with his people. At that time, in all David's land,
there was no proper place for that ark whereon the Lord had
placed the mercy seat, where prayer could be offered, and where
the manifested glory shone forth. All things had fallen into
decay, and the outward forms of public worship were too much
disregarded; hence the King resolves to be first and foremost in
establishing a better order of things. Yet one cannot help
remembering that the holy resolve of David gave to a place and a
house much more importance than the Lord himself ever attached
to such matters. This is indicated in Nathan's message from the
Lord to the king—"Go and tell my servant David, Thus
saith the Lord, Shalt thou build me an house for me to dwell in?
Whereas I have not dwelt in any house since the time that I
brought up the children of Israel out of Egypt, even to this
day, but have walked in a tent and in a tabernacle. In all the
places wherein I have walked with all the children of Israel
spake I a word with any of the tribes of Israel, whom I
commanded to feed my people Israel, saying, Why build ye not me
an house of cedar?" Stephen in his inspired speech puts the
matter plainly: "Solomon built him an house. Howbeit the
Most High dwelleth not in temples made with hands." It is a
striking fact that true religion never flourished more in Israel
than before the temple was built, and that from the day of the
erection of that magnificent house the spirit of godliness
declined. Good men may have on their hearts matters which seem
to them of chief importance, and it may be acceptable with God
that they should seek to carry them out; and yet in his infinite
wisdom he may judge it best to prevent their executing their
designs. God does not measure his people's actions by their
wisdom, or want of wisdom, but by the sincere desire for his
glory which has led up to them. David's resolution, though he
was not allowed to fulfil it, brought a blessing upon him: the
Lord promised to build the house of David, because he had
desired to build the house of the Lord. Moreover, the King was
allowed to prepare the treasure for the erection of the glorious
edifice which was built by his son and successor. The Lord shows
the acceptance of what we desire to do by permitting us to do
something else which his infinite mind judges to be fitter for
us, and more honourable to himself.
Verse 6. Meanwhile, where was the habitation of God
among men? He was wont to shine forth from between the cherubim,
but where was the ark? It was like a hidden thing, a stranger in
its own land. Lo, we heard of it at Ephratah. Rumours came that
it was somewhere in the land of Ephraim, in a temporary lodging;
rather an object of dread than of delight. Is it not wonderful
that so renowned a symbol of the presence of the Lord should be
lingering in neglect—a neglect so great that it was remarkable
that we should have heard of its whereabouts at all? When a man
begins to think upon God and his service it is comforting that
the gospel is heard of. Considering the opposition which it has
encountered it is marvellous that it should be heard of, and
heard of in a place remote from the central city; but yet we are
sorrowful that it is only in connection with some poor despised
place that we do hear of it. What is Ephratah Who at this time
knows where it was? How could the ark have remained there so
long?
David instituted a search for the ark. It had to be hunted
for high and low; and at last at Kirjathjearim, the forest city,
he came upon it. How often do souls find Christ and his
salvation in out of the way places! What matters where we meet
with him so long as we do behold him, and final life in him?
That is a blessed Eureka which is embedded in our text—"we
found it." The matter began with hearing, led on to a
search, and concluded in a joyful find. "We found it in
the fields of the wood." Alas that there should be no
room for the Lord in the palaces of kings, so that he must needs
take to the woods. If Christ be in a wood he will yet be found
of those who seek for him. He is as near in the rustic home,
embowered among the trees, as in the open streets of the city;
yea, he will answer prayer offered from the heart of the black
forest where the lone traveller seems out of all hope of
hearing. The text presents us with an instance of one whose
heart was set upon finding the place where God would meet with
him; this made him quick of hearing, and so the cheering news
soon reached him. The tidings renewed his ardour, and led him to
stick at no difficulties in his search; and so it came to pass
that, where he could hardly have expected it, he lighted upon
the treasure which he so much prized.
Verse 7. We will go into his tabernacles.
Having found the place where he dwells we will hasten thereto.
He has many dwellings in one in the various courts of his house,
and each of these shall receive the reverence due: in each the
priest shall offer for us the appointed service; and our hearts
shall go where our bodies may not enter. David is not alone, he
is represented as having sought for the ark with others, for so
the word "we" implies; and now they are glad to
attend him in his pilgrimage to the chosen shrine, saying,
"We found it, we will go." Because these
are the Lord's courts we will resort to them. We will worship
at his footstool. The best ordered earthly house can be no
more than the footstool of so great a King. His ark can only
reveal the glories of his feet, according to his promise that he
will make the place of his feet glorious: yet thither will we
hasten with joy, in glad companionship, and there will we adorn
him. Where Jehovah is, there shall he be worshipped. It is well
not only to go to the Lord's house, but to worship there:
we do but profane his tabernacles if we enter them for any other
purpose. Before leaving this verse let us note the ascent of
this Psalm of degrees—"We heard...we found...we will
go...we will worship."
Verse 11. Here we come to a grand covenant pleading of
the kind which is always prevalent with the Lord. The LORD
hath sworn in truth unto, David. We cannot urge anything
with God which is equal to his own word and oath. Jehovah swears
that our faith may have strong confidence in it: he cannot
forswear himself. He swears in truth, for he means every word
that he utters; men may be perjured, but none will be so profane
as to imagine this of the God of truth. By Nathan this covenant
of Jehovah was conveyed to David, and there was no delusion in
it. He will not turn from it. Jehovah is not a changeable
being. He never turns from his purpose, much less from his
promise solemnly ratified by oath. He turneth never. He is not a
man that he should lie, nor the son of man that he should
repent. What a rock they stand upon who have an immutable oath
of God for their foundation! We know that this covenant was
really made with Christ, the spiritual seed of David, for Peter
quotes it at Pentecost, saying, "Men and brethren, let me
freely speak unto you of the patriarch David, that he is both
dead and buried, and his sepulchre is with us unto this day.
Therefore being a prophet, and knowing that God had sworn with
an oath to him, that of the fruit of his loins, according to the
flesh, he would raise up Christ to sit on his throne; he seeing
this before spake of the resurrection of Christ." Christ
therefore sits on a sure throne for ever and ever, seeing that
he has kept the covenant, and through him the blessing comes
upon Zion, whose poor are blessed in him. Of the fruit of thy
body will I set upon thy throne. Jesus sprang from the race
of David, as the evangelists are careful to record; he was
"of the house and lineage of David": at this day he is
the King of the Jews, and the Lord has also given him the
heathen for his inheritance. He must reign, and of his kingdom
there shall be no end. God himself has set him on the throne,
and no rebellion of men or devils can shake his dominion. The
honour of Jehovah is concerned in his reign, and therefore it is
never in danger; for the Lord will not suffer his oath to be
dishonoured.
Verse 12. If thy children will keep my covenant and
my testimony that I shall teach them. There is a condition
to the covenant so far as it concerned kings of David's line
before the coming of the true Seed; but he has fulfilled
that condition, and made the covenant indefeasible henceforth
and for ever as to himself and the spiritual seed in him.
Considered as it related to temporal things it was no small
blessing for David's dynasty to be secured the throne upon good
behaviour. These monarchs held their crowns from God upon the
terms of loyalty to their superior Sovereign, the Lord who had
elevated them to their high position. They were to be faithful
to the covenant by obedience to the divine law, and by belief of
divine truth, they were to accept Jehovah as their Lord and
their Teacher, regarding him in both relations as in covenant
with them. What a condescension on God's part to be their
teacher! How gladly ought they to render intelligent obedience!
What a proper, righteous, and needful stipulation for God to
make that they should be true to him when the reward was the
promise, Their children shall also sit upon thy throne for
evermore. If they will sit at his feet God will make them
sit on a throne; if they will keep the covenant they shall keep
the crown from generation to generation.
The kingdom of Judah might have stood to this day had its
kings been faithful to the Lord. No internal revolt or external
attack could have overthrown the royal house of David: it fell
by its own sin, and by nothing else. The Lord was continually
provoked, but he was amazingly long suffering, for long after
seceding Israel had gone into captivity, Judah still remained.
Miracles of mercy were shown to her. Divine patience exceeded
all limits, for the Lord's regard for David was exceeding great.
The princes of David's house seemed set on ruining themselves,
and nothing could save them; justice waited long, but it was
bound at last to unsheathe the sword and strike. Still, if in
the letter man's breach of promise caused the covenant to fail,
yet in spirit and essence the Lord has been true to it, for
Jesus reigns, and holds the throne for ever. David's seed is
still royal, for he was the progenitor according to the flesh of
him who is King of kings and Lord of lords. This verse shows us
the need of family piety. Parents must see to it that their
children know the fear of the Lord, and they must beg the Lord
himself to teach them his truth. We have no hereditary right to
the divine favour: the Lord keeps up his friendship to families
from generation to generation, for he is loath to leave the
descendants of his servants, and never does so except under
grievous and long continued provocation. As believers, we are
all in a measure under some such covenant as that of David:
certain of us can look backward for four generations of saintly
ancestors, and we are now glad to look forward and to see our
children, and our children's children, walking in the truth. Yet
we know that grace does not run in the blood, and we are filled
with holy fear lest in any of our seed there should be an evil
heart of unbelief in departing from the living God.
Verse 13. For the LORD hath chosen Zion. It was
no more than any other Canaanite town till God chose it, David
captured it, Solomon built it, and the Lord dwelt in it. So was
the church a mere Jebusite stronghold till grace chose it,
conquered it, rebuilt it, and dwelt in it. Jehovah has chosen
his people, and hence they are his people. He has chosen the
church, and hence it is what it is. Thus in the covenant David
and Zion, Christ and his people, go together. David is for Zion,
and Zion for David: the interests of Christ and his people are
mutual. He hath desired it for his habitation. David's
question is answered. The Lord has spoken: the site of the
temple is fixed: the place of the divine manifestation is
determined. Indwelling follows upon election, and arises out of
it: Zion is chosen, chosen for a habitation of God. The desire
of God to dwell among the people whom he has chosen for himself
is very gracious and yet very natural: his love will not rest
apart from those upon whom he has placed it. God desires to
abide with those whom he has loved with an everlasting love; and
we do not wonder that it should be so, for we also desire the
company of our beloved ones. It is a double marvel, that the
Lord should choose and desire such poor creatures as we are: the
indwelling of the Holy Ghost in believers is a wonder of grace
parallel to the incarnation of the Son of God. God in the church
is the wonder of heaven, the miracle of eternity, the glory of
infinite love.
Verse 14. This is my rest for ever. Oh,
glorious words! It is God himself who here speaks. Think of rest
for God! A Sabbath for the Eternal and a place of abiding for
the Infinite. He calls Zion my rest. Here his love
remains and displays itself with delight. "He shall rest in
his love." And this forever. He will not seek
another place of repose, nor grow weary of his saints. In Christ
the heart of Deity is filled with content, and for his sake he
is satisfied with his people, and will be so world without end.
These august words declare a distinctive choice—this
and no other; a certain choice—this which is well known
to me; a present choice—this which is here at this
moment. God has made his election of old, he has not changed it,
and he never will repent of it: his church was his rest and is
his rest still. As he will not turn from his oath, so he will
never turn from his choice. Oh, that we may enter into his rest,
may be part and parcel of his church, and yield by our loving
faith a delight to the mind of him who taketh pleasure in them
that fear him, in them that hope in his mercy. Here will I
dwell; for I have desired it. Again are we filled with
wonder that he who fills all things should dwell in
Zion—should dwell in his church. God does not unwillingly
visit his chosen; he desires to dwell with them; he desires
them. He is already in Zion, for he says here, as one
upon the spot. Not only will he occasionally come to his church,
but he will dwell in it, as his fixed abode. He cared not for
the magnificence of Solomon's temple, but he determined that at
the mercy seat he would be found by suppliants, and that thence
he would shine forth in brightness of grace among the favoured
nation. All this, however, was but a type of the spiritual
house, of which Jesus is foundation and cornerstone, upon which
all the living stones are builded together for an habitation of
God through the Spirit. Oh, the sweetness of the thought that
God desires to dwell in his people and rest among them! Surely
if it be his desire he will cause it to be so. If the desire of
the righteous shall be granted much more shall the desire of the
righteous God be accomplished. This is the joy of our souls, for
surely we shall rest in God, and certainly our desire is to
dwell in him. This also is the end of our fears for the church
of God; for if the Lord dwell in her, she shall not be moved; if
the Lord desire her, the devil cannot destroy her.
Verse 15. I will abundantly bless her provision.
It must be so. How can we be without a blessing when the Lord is
among us? We live upon his word, we are clothed by his charity,
we are armed by his power: all sorts of provision are in him,
and how can they be otherwise than blessed? The provision is to
be abundantly blessed;then it will be abundant and
blessed. Daily provision, royal pie vision, satisfying
provision, overflowingly joyful provision the church shall
receive; and the divine benediction shall cause us to receive it
with faith, to feed upon it by experience, to grow upon it by
sanctification, to be strengthened by it to labour, cheered by
it to patience, and built up by it to perfection. I will
satisfy her poor with bread. The citizens of Zion are poor
in themselves, poor in spirit, and often poor in pocket, but
their hearts and souls shall dwell in such abundance that they
shall neither need more nor desire more. Satisfaction is the
crown of experience. Where God rests his people shall be
satisfied. They are to be satisfied with what the Lord himself
calls "bread", and we may be sure that he knows
what is really bread for souls. He will not give us a stone. The
Lord's poor shall "have food convenient for them":
that which will suit their palate, remove their hunger, fill
their desire, build up their frame, and perfect their growth.
The breadth of earth is "the bread that perisheth",
but the bread of God endureth to life eternal. In the church
where God rests his people shall not starve; the Lord would
never rest if they did. He did not take rest for six days till
he had prepared the world for the first man to live in; he would
not stay his hand till all things were ready; therefore, we may
be sure if the Lord rests it is because "it is
finished", and the Lord hath prepared of his goodness for
the poor. Where God finds his desire his people shall find
theirs; if he is satisfied, they shall be. Taking the two
clauses together, we see that nothing but an abundant blessing
in the church will satisfy the Lord's poor people: they are
naked and miserable till that comes. All the provision that
Solomon himself could make would not have satisfied the saints
of his day: they looked higher, and longed for the Lord's own
boundless blessing, and hungered for the bread which came down
from heaven. Blessed be the Lord, they had in this verse two of
the "I wills" of God to rest upon, and nothing could
be a better support to their faith.
Verse 16. More is promised than was prayed for. See
how the ninth verse asks for the priests to be clad in
righteousness, and the answer is, I will also clothe her
priests with salvation. God is wont to do exceeding
abundantly, above all that we ask or even think. Righteousness
is but one feature of blessing, salvation is the whole of it.
What cloth of gold is this! What more than regal array! Garments
of salvation! we know who has woven them, who has dyed them, and
who has given them to his people. These are the best robes for
priests and preachers, for princes and people; there is none
like them; give them me. Not every priest shall be thus clothed,
but only her priests, those who truly belong to Zion by
faith which is in Christ Jesus who hath made them priests unto
God. These, are clothed by the Lord himself, and none can clothe
as he does. It even the grass of the field is so clothed by the
Creator as to out do Solomon in all his glory, how must his own
children be clad? Truly he shall be admired in his saints; the
liveries of his servants shall be the wonder of heaven. And
her saints shall shout aloud for joy. Again we have a golden
answer to a silver prayer. The Psalmist would have the
"saints shout for joy." "That they shall
do", saith the Lord, "and aloud too"; they
shall be exceedingly full of delight; their songs and shouts
shall be so hearty that they shall sound as the noise of many
waters, and as great thunders. These joyful ones are not,
however, the mimic saints of superstition, but her
saints, saints of the Most High, "sanctified in Christ
Jesus." These shall be so abundantly blessed and so
satisfied, and so apparelled that they can do no otherwise than
shout to show their astonishment, their triumph, their
gratitude, their exultation, their enthusiasm, their joy in the
Lord. Zion has no dumb saints. The sight of God at rest among
his chosen is enough to make the most silent shout. If the
morning stars sang together when the earth and heavens were
made, much more will all the sons of God shout for joy when the
new heavens and the new earth are finished, and the New
Jerusalem comes down out of heaven from God, prepared as a bride
for her husband. Meanwhile, even now the dwelling of the Lord
among us is a perennial fountain of sparkling delight to all
holy minds. This shouting for joy is guaranteed to Zion's holy
ones: God says they shall shout aloud, and depend upon it
they will: who shall stop them of this glorying? The Lord hath
said by his Spirit, "let them shout aloud": who is he
that shall make them hold their peace? The Bridegroom is with
them, and shall the children of the bride chamber fast?: Nay,
verily, we rejoice, yea and will rejoice.
Verse 17. There will I make the horn of David to
bud. In Zion David's dynasty shall develop power and glory.
In our notes from other authors we have included a description
of the growth of the horns of stags, which is the natural fact
from which we conceive the expression in the text to be
borrowed. As the stag is made noble and strong by the
development of his horns, so the house of David shall advance
from strength to strength. This was to be by the work of the
Lord—"there will I make", and therefore it would be
sure and solid growth. When God makes us to bud none can cause
us to fade. When David's descendants left the Lord and the
worship of his house, they declined in all respects, for it was
only through the Lord, and in connection will his worship that
their horn would bud. I have ordained a lamp for mine anointed.
David's name was to be illustrious, and brilliant as a lamp; it
was to continue shining like a lamp in the sanctuary; it was
thus to be a comfort to the people, and an enlightenment to the
nations. God would not suffer the light of David to go out by
the extinction of his race: his holy ordinances had decreed that
the house of his servant should remain in the midst of Israel.
What a lamp is our Lord Jesus! A light to lighten the Gentiles,
and the glory of his people Israel. As the anointed—the true
Christ, he shall be the light of heaven itself. Oh for grace to
receive our illumination and our consolation from Jesus Christ
alone.
Verse 18. His enemies will I clothe with shame.
They shall be utterly defeated, they shall loathe their evil
design, they shall be despised for having hated the Ever Blessed
One. Their shame they will be unable to hide, it shall cover
them: God will array them in it for ever, and it shall be their
convict dress to all eternity. But upon himself shall his
crown flourish. Green shall be his laurels of victory. He
shall win and wear the crown of honour, and his inherited diadem
shall increase in splendour. Is it not so to this hour with
Jesus? His kingdom cannot fail, his imperial glories cannot
fade. It is himself that we delight to honour; it is to himself
that the honour comes, and upon himself that it flourishes. If
others snatch at his crown their traitorous aims are defeated;
but he in his own person reigns with ever growing splendour.
"Crown him, crown him,
Crowns become the victor's brow."
EXPLANATORY NOTES AND QUAINT SAYINGS
Whole Psalm. Lightfoot ascribes this Psalm to David,
and supposes it to have been composed on the second removal of
the ark from the house of Obededom: 1Ch 15:4, etc. But the
mention of David's name in the tenth verse in the third person,
and the terms there employed, militate against his being the
author. Others ascribe it to Solomon, who, they think, wrote it
about the time of the removing of the ark into the Temple which
he had built for it: 2Ch 5:2, etc. Others are of opinion, that
it was composed by Solomon for the solemn services that were
celebrated at the dedication of the Temple.—James
Anderson's note to Calvin in loc.
Whole Psalm. The Psalm is divided into four stanzas of
ten lines, each of which contains the name of David. The first
part begins with speaking of David's vow to the Lord, the third
with the Lord's promise to David.—William Kay.
Whole Psalm. The parallelisms need to be traced with
some care. Ps 132:1-6 are answered by Ps 132:12, Ps 132:7 by Ps
132:13; Ps 132:8 by Ps 132:14; Ps 132:9 by Ps 132:15-16; Ps
132:10 by Ps 132:17-18. An attention to these parallelisms is
often necessary to bring out the meaning of Scripture.—Joseph
Angus, in "The Bible Handbook", 1862.
Verse 1. LORD, remember. It is a gracious
privilege to be permitted to be God's reminders. Faith is
encouraged to remind him of his covenant, and of his precious
promises. There is, indeed, no forgetfulness with him. The past,
as also the future, is a present page before his eye. But by
this exercise we impress on our own minds invaluable lessons.—Henry
Law.
Verse 1. Remember David, and all his afflictions.
Solomon was a wise man, yet pleads not any merit of his own;—I
am not worthy, for whom thou shouldest do this, but, "Lord,
remember David", with whom thou madest the covenant;
as Moses prayed (Ex 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 (2Sa 7:2). Remember all his humility and
weakness, so some read it; all that pious and devout
affection with which he had made the following vow.—Matthew
Henry.
Verse 1. Remember...all his afflictions. The
sufferings of believers for tim cause of truth are not
meritorious, but neither are they in vain; they are not
forgotten by God. Mt 5:11-12.—Christopher Starke, 1740.
Verse 1. Afflictions. The Hebrew word for "afflictions"
is akin to the word for "trouble" in 1Ch 12:14:
"Now, behold, in my trouble I have prepared for the
house of the Lord an hundred thousand talents of gold."—H.
T. Armfeld.
Verses 1-2. If the Jew could rightly appeal to God to
show mercy to his church and nation for the sake of that
shepherd youth whom he had advanced to the kingdom, much more
shall we justly plead our cause in the name of David's son
(called David four times in the prophets), and of all his
trouble, all the sorrows of his birth and infancy, his
ministry and passion and death, which he bore as a consequence
of his self dedication to his father's will, when his
priesthood, foreordained from all eternity, was confirmed with
an oath, "for these Levitical priests were made
without swearing an oath; but this with an oath by him
that said unto him, The Lord sware and will not repent, Thou art
a priest for ever after the order of Melchizedek": Heb 7:21
Ps 100:4.—Theodoret and C'assiodorus, in Neale and
Littledale.
Verse 2. And vowed. The history does not record
the time nor the occasion of this vow; but history does record
how it was ever in David's thoughts and on David's heart. David,
indeed, in the first verse, asks of God to remember his
afflictions, and then records his vow; and you may, perhaps,
think that the vow was the consequence of his afflictions, and
that he made it contingent on his deliverance ...It is far more
consistent with the character of David to look upon the
affliction to which he alludes as resulting from the Lord's not
permitting him to carry out his purpose of erecting an earthly
habitation for the God of heaven, inasmuch as he had shed blood
abundantly. And if, as is more than probable, amid that blood
which he had shed, David's conscience recalled the blood of
Uriah as swelling the measure, he could not but be deeply
afflicted, even while he acknowledged the righteousness of the
sentence. But though not permitted of God to execute his
purpose, we cannot but feel and own that it was a noble
resolution which David here makes; and though recorded in all
the amplification of Oriental imagery, it expresses the holy
determination of the Psalmist to forego every occupation and
pursuit, and not to allow a single day to elapse till he had at
least fixed on the site of the future temple.—Barton
Bouchier.
Verse 2. He vowed. He who is ready to vow on
every occasion will break his vow on every occasion. It is a
necessary rule, that "we be as sparing in making our vows
as may be"; there being many great inconveniences attending
frequent and multiplied vows. It is very observable, that the
Scripture mentions very few examples of vows, compared with the
many instances of very great and wonderful providences; as if it
would give us some instances, that we might know what we have to
do, and yet would give us but few, that we might know we are not
to do it often. You read Jacob lived seven score and seven years
(Ge 47:28); but you read, I think, but of one vow that he made.
Our extraordinary exigencies are not many; and, I say, our vows
should not be more. Let this, then, be the first necessary
ingredient of a well ordered vow. Let it be no oftener made than
the pressing greatness of an evil to be removed, or the alluring
excellency of a blessing extraordinary to be obtained, will well
warrant. Jephthah's vow was so far right; he had just occasion;
there was a great and pressing danger to be removed; there was
an excellent blessing to be obtained: the danger was, lest
Israel should be enslaved; the blessing was victory over their
enemies. This warranted his vow, though his rashness marred it.
It was in David's troubles that David sware, and vowed a vow to
the Most High; and Jacob forbare to vow until his more than
ordinary case bade his vow, and warranted him in so doing: Ge
28:20. Let us do as he did,—spare to vow, until such case puts
us on it.—Henry Hurst (1629?—1690), in "The
Morning Exercises."
Verse 2. Vowed unto the mighty God of Jacob.
The first holy votary that ever we read of was Jacob here
mentioned in this text, who is therefore called thee father of
vows: and upon this account some think David mentions God here
under the title of "the mighty God of Jacob",
rather than any other, because of his vow.—Abraham Wright.
Verse 2. The mighty God of Jacob. The title strong
one of Jacob, by which God is here designated, first used by
Jacob himself, Ge 49:24, and thence more generally used as is
clear from Isa 1:24 49:26, and other places, here sets forth God
both as the most mighty who is able most severely to punish
perjury, and with whom no one may dare to contend, and also as
the defender and most mighty vindicator of Israel, such as Jacob
had proved him, and all his descendants, in particular David,
who frequently rejoiced and gloried in this mighty one and
defender. Such a mighty one of Jacob was worthy to have a temple
built for him, and was so great that he would not suffer
perjury.—Hermann Venema.
Verse 2. Where the interpreters have translated, "the
God of Jacob", it is in the Hebrew, "the mighty
in Jacob." Which name is sometimes attributed unto the
angels, and sometimes it is also applied to other things wherein
are great strength and fortitude; as to a lion, an ox, and such
like. But here it is a singular word of faith, signifying that
God is the power and strength of his people; for only faith
ascribes this unto God. Reason and the flesh do attribute more
to riches, and such other worldly helps as man seeth and knoweth.
All such carnal helps are very idols, which deceive men, and
draw them to perdition; but this is the strength and fortitude
of the people, to have God present with them...So the Scripture
saith in another place: "Some trust in chariots, and some
in horses, but we will remember the name of the Lord."
Likewise Paul saith: "Be strong in the Lord, and in the
power of his might." For this power is eternal, and
deceives not. All other powers are not only deceitful, but they
are transitory, and continue but for a moment.—Martin
Luther.
Verse 3. Surely I will not come into the tabernacle
of my house, etc. To avoid the absurdity of thinking that
David should make such a rash and unwarrantable vow as this
might seem to be, that till he had his desire satisfied in that
which is afterwards expressed he would abide in the open air,
and never go within his doors, nor ever take any rest, either by
day or by night, some say that David spake this with reference
to his purpose of taking the fort of Zion from the Jebusites
(2Sa 5:6), where by revelation he knew that God meant to have
the ark settled, and which he might probably think would be
accomplished within some short time. And then others again say,
that he meant it only of that stately cedar house, which he had
lately built for himself at Jerusalem (2Sa 7:1-2), to wit, that
he would not go into that house; and so also that he would not
go up unto his bed, nor (Ps 132:4) give any sleep to his eyes,
nor slumber to his eyelids, to wit, in that house. But neither
of these expositions gives me any satisfaction. I rather take
these to be hyperbolical expressions of the continual, exceeding
great care wherewith he was perplexed about providing a settled
place for the ark to rest in, like that in Pr 6:4-5: "Give
not sleep to thine eyes, nor slumber to thine eyelids; deliver
thyself as a roe from the hand of the hunter", etc. Neither
is it any more in effect than if he had said, I will never lay
by this care to mind myself in anything whatsoever: I shall
never with any content abide in mine own house, nor with any
quiet rest in my bed, until, etc.—Arthur Jackson,
1593-1666.
Verse 3. Surely I will not come into the tabernacle
of my house, etc. When he had built himself a palace (1Ch
15:1), it appears by the context, that he did not bless
it (1Ch 16:43), nor consequently live in it (for that he might
not do till it were blest) until he had first prepared a place,
and brought up the ark to it.—Henry Hammond.
Verse 3. Surely I will not come, etc. Our
translation of the verse is justified by Aben Ezra, who remarks
that oa is here to be translated not in its usual sense of
"if",—"if I shall come"—but as
introducing a vow, "I will not come." This idiom, it
may be observed, is more or less missed by our existing
translation of Heb 4:5: "And in this place again, If they
shall enter into my rest"—a translation which is the more
curious from the fact that the idiom in the present Psalm is hit
off exactly in the preceding chapter, Heb 3:11: "So I sware
in my wrath, They shall not enter into my rest."—H. T.
Armfield.
Verse 3. I will not come into the tent which is my
house. What does this singular form of expression denote? Is
it "an instance of the way in which the associations of the
old patriarchal tent life fixed themselves in the language of
the people", as Perowne suggests? or does David
deliberately select it to imply that even his palace is but a
tent as compared with the Huse that he will rear for God?—Samuel
Cox.
Verse 3. Nor go up into my bed. From the
expression of the Psalmist it would seem that a lofty bed was
not only a necessary luxury, but a sign of superior rank. This
idea was very prevalent in the period of the revival of the arts
on the Continent, whole the state bed, often six feet high,
always stood on a dais in an alcove, richly curtained off from
the saloon. In the East the same custom still continues, and a
verse in the Koran declares it to be one of the delights of the
faithful in paradise that "they shall repose themselves on
lofty beds" (Cap. 56, "The Inevitable").
Frequently these state beds were composed of the most costly and
magnificent materials. The prophet Amos speaks of ivory beds (Am
6:4); Nero had a golden one; that of the Mogul Aurungzeebe was
jewelled; and, lastly, in the privy purse expenses of our own
profligate Charles II., we read of a "silver bedstead for
Mrs. Gwynn." And to this day the state bedsteads in the
viceregal palace at Cairo are executed in the same metal, and
are supposed to have cost upwards of 3,000 pounds sterling
each.—From "The Biblical Museum," 1879.
Verses 3-5. Surely I will not Come, etc. These were
all types and figures of Christ, the true David, who, in his
desire of raising a living temple, and an everlasting tabernacle
to God, spent whole nights in prayer, and truly, neither entered
his house, nor went up into his bed, nor gave slumber to his
eyelids, nor rest to his temples, and presented to himself
"a glorious church, not having spot, nor wrinkle, nor any
such thing", nor built "with corruptible gold or
silver", but with his own precious sweat and more precious
blood; it was with them he built that city in heaven that was
seen by St. John in the Apocalypse, and "was ornamented
with all manner of precious stones." Hecen, we can all
understand the amount of care, cost and labour we need to erect
a becoming temple in our hearts to God.—Robert Bellarmine
(1542-1621), in "A Commentary on the Book of
Psalms."
Verses 3-5. This admirable zeal of this pious king
condemns the indifference of those who leave the sacred places
which are dependent upon their care in a condition of shameful,
neglect, while they lavish all their care to make for themselves
sumptuous houses.—Pasquier Quesnel (1634-1719), dans
"Les Pseaumes, avec des Reflexions, "1700.
Verse 5. An habitation for the mighty God of Jacob.
Jacob "vowed a vow", when he declared,
"this...shall be God's house": Ge 28:20-22. David
accordingly preserved a reminiscence of the fact, when he vowed
a vow in connection with a similar object.—H. T. Armfield.
Verse 6. We heard of it at Ephratah. This is
commonly understood of Bethlehem, as that place had this name.
But the ark never was at Bethlehem, at least we read of no such
thing. There was a district called by this name, or one closely
resembling it, where Elkanah, Samuel's father, lived, and whence
Jeroboam came, both of whom are called Ephrathites. 1Sa 1:1 1Ki
11:26. This was in the tribe of Ephraim, and is probably the
place meant by the Psalmist. Now the ark had been for a long
series of years at Shiloh, which is in Ephraim, when it was
taken to be present at the battle with the Philistines, in which
Hophni and Phinehas, the sons of Eli, were slain, and when
thirty thousand of the Israelites lost their lives, together
with the capture of the ark. The frightful report of this
calamity was brought to Eli, and occasioned his instant death.
This appears to be the event referred to in the words, "We
heard of it at Ephratah"; and a grievous report it was, not
likely to be soon forgotten. We found it in the fields of Jaar.
After the ark had been for some time in the land of the
Philistines, they sent it away, and it came to Bethshemesh, in
the tribe of Judah. 1Sa 6:12. In the immediate vicinity of this
place was also Kirjathjearim, i.e. the city of Jaar, to which
the ark was removed; for the Bethshemites were afraid to retain
it, as many thousands of them had lost their lives, for the
violation of the sanctity of the ark, by looking into it. As
this slaughter took place close by, if not in the fields of Jaar,
the Psalmist, with reference to it, says, "We found it
in the fields of Jaar." Having glanced at these two
afflictive and memorable events, he goes on with his direct
design, of encouraging the people to perform due honour to the
ark, and to the temple, by contrasting with the sad occurrences
to which he had adverted their present joy and prosperity.—William
Walford, in "The Book of Psalms. A New Translation, with
Notes." 1837.
Verse 6. We heard of it at Ephratah, etc.
Either of the ark which David and others had heard of, that it
formerly was at Shiloh (Jos 18:1), here called Ephratah, as some
think; so the Ephraimites are called Ephrathites (Jud 12:5); and
Elkanah of Ramathaimzophim, of Mount Ephraim, is said to be an
Ephrathite (1Sa 1:1); but this tribe the Lord chose not, but the
tribe of Judah, for his habitation; and rejected the tabernacle
of Shiloh, and removed it from thence (Ps 78:60,67-68). "We
found it in the fields of the wood; "at Kirjathjearim,
which signifies the city of woods;being built among
woods, and surrounded with them: here the ark was twenty years,
and here David found it; and from hence he brought it to the
house of Obededom, and from thence to Zion. Christ has been found
in the fields of the wood;in a low, mean, abject state, as
this phrase signifies: Eze 16:5. The shepherds found him
rejected from being in the inn, there being no room for him,
anti lying in a manger (Lu 2:7,16); the angels found him in the
wilderness, among the wild beasts of the field (Mk 1:13); nor
had he the convenience even of foxes and birds of the air; he
had no habitation or place where to lay his head: Mt 8:20. And
he is to be found in the field of the Scriptures, where tiffs
rich treasure and pearl of great price lies hid: Mt 8:44.—John
Gill.
Verse 6. We heard of it at Ephratah. The only
explanation, equally agreeable to usage and the context, is that
which makes Ephratah the ancient name of Bethlehem (Ge 48:7),
here mentioned as the place where David spent his youth, and
where he used to hear of the ark, although he never saw it till
long afterwards, when he found it in the fields of the wood, in
the neighbourhood of Kirjathjearim, which name means Forest
town, or City of the Woods. Compare 1Sa 7:1 with 2Sa 6:3-4.—Joseph
Addison Alexander.
Verse 6. We heard of it at Ephratah, etc.
Having prepared a sumptuous tabernacle, or tent, for the ark on
Mount Zion, in the "City of David", a great national
assembly was summoned, at which all the tribes were invited to
attend its removal to this new sanctuary. The excitement spread
over all Israel. "We heard men say at Ephratah Bethlehem,
in the south of the land, and we found them repeat it in the
woody Lebanon", sings the writer of the 132nd Psalm,
according to Ewald's rendering. "Let us go into his
tabernacle; let us worship at his footstool." The very
words of the summons were fitted to rouse the deepest feelings
of the nation, for they were to gather at Baalah, of Judah,
another name for Kirjathjearim, to "bring up thence"
to the mountain capital "the Ark of God, called by the
name, the name of Jehovah of Hosts that dwelleth between the
cherubim": 2Sa 6:2. It "had not been enquired at in
the days of Saul": but, when restored, the nation would
have their great palladium once more in their midst, and could
"appear before God in Zion." and be instructed and
taught in the way they should go.—Cunningham Geikie, in
"Hours with the Bible." 1881.
Verse 6. Ephratah. The Psalmist says, that
David himself, even when a youth in Bethlehem Ephratah, heard of
the sojourn of the ark in Kirjathjearim, and that it was a fond
dream of David's boyhood to be permitted to bring up the ark to
some settled habitation, which he desired to find (Ps
132:5).—Christopher Wordsworth.
Verse 6. We found it. The Church can never long
be hid. The sun reappears after a short eclipse.—Henry Law.
Verse 6. It is not always where we first seek God that
he is to be found. "We heard of it at Ephratah: we found
it in the fields of the wood." We must not be governed by
hearsay in seeking for God in Christ; but seek for ourselves
until we find. It is not in every house of prayer that God in
Christ can be found: after seeking him in gorgeous temples we
may find him "in the fields of the wood." "If any
man shall say unto you, Lo, here is Christ, or lo, there;
believe it not" upon his own testimony, but seek him for
yourselves.—George Rogers, 1883.
Verse 7. We will go...we will worship. Note
their agreement and joint consent, which is visible in the
pronoun "we": "We will go."
"We" taketh in a whole nation, a whole people, the
whole world, and maketh them one. "We" maketh a
commonwealth; and "we" maketh a church. We go
up to the house of the Lord together, and we hope to go to
heaven together. Note their alacrity and cheerfulness in going.
Their long absence rendered the object more glorious. For, what
we love and want, we love the more and desire the more
earnestly. When Hezekiah, having been "sick unto
death", had a longer lease of life granted him, he asketh
the question, "What is the sign" (not, that I shall
live, but) "that I shall go up to the house of the
Lord?" Isa 38:1-22. Love is on the wing, cheerful to meet
its object; yea, it reacheth it at a distance, arid is united to
it while it is afar off..."We will go." We long
to be there. We will hasten our pace. We will break through all
difficulties in the way.—Condensed from Anthony Farinclen.
Verse 7. (first clause.) Tabernacles 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.—John
Calvin.
Verse 7. The Lord's "footstool" here
mentioned was either the Ark of the Testimony itself, or
the place at least where it stood, called Debir, or the Holy
of Holies, towards which the Jews in their temple used to
worship. The very next words argue so much: "Arise, O
LORD, into thy rest; thou, and the ark of thy strength";
and it is plain out of 1Ch 28:2, where David saith concerning
his purpose to have built God an house, "I had in mine
heart to build an house of rest for the ark of the covenant of
the Lord, and for the footstool of our God", where
the conjunction and is exegetical, and the same with that
is. According to this expression the prophet Jeremy also, in
the beginning of the second of his Lamentations, bewaileth that
"the Lord had cast down the beauty of Israel" (that
is, his glorious Temple), "and remembered not his footstool"(that
is, the Ark of the Covenant), "in the day of his
wrath"; as Isa 60:7 64:11 Ps 96:6.
That this is the true and genuine meaning of this phrase of worshipping
the Lord towards his footstool, besides the confessed custom
of the time, is evidently confirmed by a parallel expression of
this worshipping posture (Ps 28:2): "Hear the voice of my
supplications when I cry unto thee, when I lift up mine hands
Kvdq rybd-la towards thy holy oracle":that is,
towards the Most Holy place where the ark stood, and from whence
God gave his answers. For that rybd Debir, which is here
translated "oracle" was the Sanctum
Sanctorum or Most Holy place, is clear out of the sixth and
eighth chapters of the First Book of Kings; where in the former
we read (Ps 132:19) that "Solomon prepared the oracle
or Debir, to set the ark of the covenant of the Lord
there": in the latter (Ps 132:6), that "the priests
brought in the ark of the covenant of the Lord unto his place,
into the oracle of the house, to the most holy place, even under
the wings of the cherubims." Wherefore the authors of the
translation used in our Liturgy rendered this passage of the
Psalm, "When I hold up my hands toward the mercy seat of
thy holy temple"; namely, having respect to the meaning
thereof. Thus you see that one of the two must needs be this scabellum
pedum, or "footstool" of God, either the
ark or mercy seat itself, or the adytum Templi,
the Most Holy place, where it stood. For that it is not the
whole Temple at large (though it might be so called), but some
thing or part of those that are within it the first Words of my
text ("We will go into his tabernacles") do
argue. If, then, it be the ark (whose cover was that which we
call the mercy seat), it seems to have been so called in
respect of God's sitting upon the cherubims, under which the ark
lay, as it were his footstool: whence sometimes it is described,
"The ark of the covenant of the Lord of Hosts, which
sitteth upon the cherubims": 1Sa 4:4. If the ark,
with the cover thereof (the mercyseat), be
considered as God's throne, then the place thereof, the Debir,
may not unfitly be termed his "footstool." Or,
lastly, if we consider heaven to be the throne of God, as indeed
it is, then whatsoever place or monument of presence he hath
here on earth is in true esteem no more than his "footstool."—Joseph
Mede, 1586-1638.
Verse 8. In these three verses we see the finders of
the ark removing it to its appointed place, using a formula
somewhat like to that used by Moses when he said, "Rise up,
Lord", and again, "Return, O Lord, unto the many
thousands of Israel." The ark had been long upon the move,
and no fit place had been found for it in Canaan, but now devout
men have prepared a temple, and they sing, Arise, O Lord,
into thy rest; thou, and the ark of thy strength. They hoped
that now the covenant symbol had found a permanent abode—a
rest, and they trusted that Jehovah would now abide with it for
ever. Vain would it be for the ark to be settled if the Lord did
not continue with it, and perpetually shine forth from between
the cherubim. Unless the Lord shall rest with us there is no
rest for us; unless the ark of his strength abide with us we are
ourselves without strength. The ark of the covenant is here
mentioned by a name which it well deserved; for in its captivity
it smote its captors, and broke their gods, and when it was
brought back it guarded its own honour by the death of those who
dared to treat it with disrespect. The power of God was thus
connected with the sacred chest. Reverently, therefore, did
Solomon pray concerning it as he besought the living God to
consecrate the temple by his presence. It is the Lord and the
covenant, or rather say the covenant Jehovah whose presence we
desire in our assemblies, and this presence is the strength of
his people. Oh that the Lord would indeed abide in all the
churches, and cause his power to be revealed in Zion.
Verse 8. Arise, O LORD, into thy rest; thou, and
the ark of thy strength. Whenever the camp was about to
move, Moses used the language found in the first part of this
verse. "Arise (or rise up), O Jehovah."—William
Swan Plumer.
Verse 8. Thou, and the ark of thy strength.
"Both he that sanctifieth and they who are sanctified are
all of one" Heb 2:11. Now Christ, our Great High Priest, is
gone up into the holy resting place. Of him it is said,
"Arise": for he arose from the dead, and ascended into
heaven. And to his "ark", the church, it is said,
"Arise": because he lives, all in him shall live
also.—Edward Simms, in "A Spiritual Commentary on the
Book of Psalms," 1882.
Verse 8. The ark of thy strength. The
historical records of the ark are numerous, and deeply
interesting. Miracles were often wrought at its presence. At the
passage of the Jordan, no sooner were the feet of the priests
which bare this holy vessel dipped in the brim of the river,
than the waters rose up upon an heap, and the people of God
passed over on dry ground—"clean over Jordan": Jos
3:14-17. At the siege of Jericho, the ark occupied a most
prominent position in the daily procession of the tribes around
the doomed city...It was, however, captured by the Philistines,
and Hophni and Phineas, Eli's wicked sons, in whose care it was
placed, slain. Thus the Lord "delivered his strength into
captivity and his glory into the enemy's hand": Ps
78:61.—Frank H. White, in "Christ in the
Tabernacle," 1877.
Verse 9. Let thy priests be clothed with
righteousness. No garment is so resplendent as that of a
holy character. In this glorious robe our great High priest is
evermore strayed, and he would have all his people adorned in
the same manner. Then only are priests fit to appear before the
Lord, and to minister for the profit of the people, when their
lives are dignified with goodness. They must ever remember that
they are God's priests, and should therefore wear the livery of
their Lord, which is holiness: they are not only to have
righteousness, but to bc clothed with it, so that upon every
part of them righteousness shall be conspicuous. Whoever looks
upon God's servants should see holiness if they see nothing
else. Now, this righteousness of the ministers of the temple is
prayed for in connection with the presence of the Lord; and this
instructs us that holiness is only to be found among those who
commune with God, and only comes to them through his visitation
of their spirits. God will dwell among a holy people; and on the
other hand, where God is the people become holy. And let thy
saints shout for joy. Holiness and happiness go together; where
the one is found, the other ought never to be far away. Holy
persons have a right to great and demonstrative joy: they may
shout because of it. Since they are saints, and thy saints, and
thou hast come to dwell with them, O Lord, thou hast made it
their duty to rejoice, and to let others know of their joy. The
sentence, while it may read as a permit, is also a precept:
saints are commanded to rejoice in the Lord. Happy religion
which makes it a duty to be glad! Where righteousness is the
clothing, joy may well be the occupation.
Verse 9. (first clause). The chief badge and
cognizance of the Lord's minister is the true doctrine of
justification and obedience of faith in a holy conversation: Let
thy priests be clothed with righteousness.—David
Dickson.
Verse 9. Let thy priests be clothed with
righteousness.
Holiness on the head,
Light and perfections on the breast,
Harmonious bells below, raising the dead
To lead them unto life and rest.
Thus are true Aarons drear, etc.
—George Herbert, 1593-1633.
Verse 9. Saints. If the very names given by
God's prophets to his people are such as saints, gracious
ones, merciful ones, surely his professed people ought to
see to it that they are not cruel, not tender, or unholy.—William
Swan Plumer.
Verses 9, 16. Let us notice the prayer, Ps 132:9, with
the answer, Ps 132:16. The prayer asks in behalf of the priests righteousness:
the answer is, "I will clothe her priests with salvation",
i.e., with what shows forth God's gracious character.
Caring for the interest of God, the worshipper finds his own
interest fully cared for. And now, after spreading the Lord's
pledged word (Ps 132:11-12) before him, the worshipper hears the
Lord himself utter the reply, q.d., "I will do all
that has been sought."—A. A. Bonar.
Verse 10. For thy servant David's sake turn not
away the face of thine anointed. King Solomon was praying,
and here the people pray for him that his face may not be turned
away, or that he may not be refused an audience. It is a
dreadful thing to have our face turned away from God, or to have
his face turned away from us. If we are anointed of the Spirit
the Lord will look upon us with favour. Specially is this true
of Him who represents us, and is on our behalf the Christ—the
truly anointed of the Lord. Jesus is both our David and God's
anointed; in him is found in fulness that which David received
in measure. For his sake all those who are anointed in him are
accepted. God blessed Solomon and succeeding kings, for David's
sake; and he will bless us for Jesus' sake. How condescending
was the Son of the Highest to take upon himself the form of a servant,
to be anointed for us, and to go in before the mercyseat to
plead on our behalf! The Psalm sings of the ark, and it may well
remind us of the going in of the anointed priest within the
veil: all depended upon his acceptance, and therefore well do
the people pray, "Turn not away the face of thine
anointed." Thus, in these three verses, we have a prayer
for the temple, the ark, the priests, the Levites, the people,
and the king: in each petition there is a fulness of meaning
well worthy of careful thought. We cannot plead too much in
detail; the fault of most prayers is their indefiniteness. In
God's house and worship everything needs a blessing, and every
person connected therewith needs it continually. As David vowed
and prayed when he was minded to house the ark, so now the
prayer is continued when the temple is consecrated, and the Lord
deigns to fill it with his glory. We shall never have done
praying till we have done needing.
Verse 10. For thy servant David's sake.
Solomon's plea for the divine blessing to rest upon him as king,
"For thy servant David's sake", was justified
in its use by God: Isa 37:35. It gives no countenance to the
idea of intercession on the part of deceased saints; for it is
not a prayer to David, but a pleading with God for the sake of
David. Nor does it support the idea of works of supererogation
on the part of David; it only implies a special divine delight
in David, on account of which God was pleased to honour David's
name during succeeding generations; and if the delight itself is
pure grace, the expression of it, in any way, must be grace. Nor
does it even give countenance to the idea that God's converting
and saving grace may be expected by any man because his parents
or ancestors were delighted in by God; for a plea of this
character is in Scripture strictly confined to two instances,
Abraham and David, with both of whom a special covenant was
made, including their descendants, and it was just this covenant
that authorised the use of the plea by those who by promise were
specially interested, and by none others, and for the ends
contemplated by the covenant. But it did prefigure the great
Christian plea, "For Christ Jesus' sake"; just as
God's selection of individual men and making them centres of
revelation and religion, in the old time; prefigured "The
man Christ Jesus" as the centre and basis of religion for
all time. Hence in the plea, "For Christ's sake", the
old pleas referred to are abolished, as the Jewish ritual is
abolished. Christ bids us use His name: Joh 16:13-14,20, etc. To
believe the false notions mentioned above, or to trust in any
other name for divine, gracious favour, is to dishonour the name
of Christ. "For Christ's sake" is effective on account
of the great covenant, the merits of Christ, and his session in
heaven.—John Field (of Sevenoaks), 1883.
Verse 10. For thy servant David's sake. The
frequency with which God is urged to hear and answer prayer for David's
sake (1Ki 11:12-13 15:4 2Ki 8:19, etc.), is not to be
explained by making David mean the promise to David, nor
from the personal favour of which he was the object, but for his
historical position as the great theocratic model, in whom it
pleased God that the old economy should reach its culminating
point, and who is always held up as the type and representative
of the Messiah, so that all the intervening kings are mere
connecting links, and their reigns mere repetitions and
continuations of the reign of David, with more or less
resemblance as they happened to be good or bad. Hence the
frequency with which his name appears in the later Scriptures,
compared with even the last of his successors, and the otherwise
inexplicable transfer of that name to the Messiah himself.—Joseph
Addison Alexander.
Verse 10. For thy servant David's sake. When
Sennacherib's army lay around Jerusalem besieging it, God
brought deliverance for Israel partly out of regard to the
prayer of the devout Hezekiah, but partly also out of respect
for the pious memory of David, the hero king, the man after
God's own heart. The message sent through Isaiah to the king
concluded thus: "Therefore thus saith the Lord concerning
the king of Assyria, he shall not come into this city, nor shoot
an arrow there, nor come before it with shield, nor cast a bank
against it. By the way that he came, by the same shall he
return, and shall not come into this city, saith the Lord. For I
will defend this city, to save it, for mine own sake, and for my
servant David's sake": 2Ki 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.—Alexander Balmain
Bruce, in "The Galilean Gospel," 1882.
Verse 10. Turn not away the face, etc. As if in
displeasure, or in forgetfulness.—Albert Barnes.
Verse 10. Thine anointed. What is meant by "thine
anointed"? Is it David himself; or some definite king
among his merely human descendants; or does it apply to each or
any of them as they come into office to bear the
responsibilities of this line of anointed kings? I incline to
the latter construction, under which the petition is applicable
to any one or to all the anointed successors of David. For
David's sake let every one of them be admitted to free audience
before thee, and his prayer be evermore availing. The context
contemplates a long line of kings descended from David. It was
pertinent to make them all the subjects of this prayer.—Henry
Cowles.
Verse 11. The LORD hath sworn. The most potent
weapon with God is his own word. They remind him, therefore, as
did Ethan in Ps 89:20, etc., of the solemn words which he had
spoken by Nathan, and which must at that time have been still
fresh in the memory of all. Solomon, too, made mention of those
glorious words of comfort in his prayer at the dedication of the
temple.—Augustus F. Theluck.
Verses 11-12. This Psalm is one of those fifteen which
are called Psalms of Degrees; of which title whatsoever reason
can be given fitting the rest, surely if we consider the
argument of this, it may well import the excellency thereof, and
why? It is nothing else but a sacred emulation, wherein God and
a king contend; the king in piety, God in bounty. The king
declares himself to be a most eminent pattern of zeal, and God
himself to be a most magnificent rewarder of his servants. The
king debars himself of all worldly content, while he is busily
providing to entertain God; and God, who fills heaven and earth,
vouchsafes to lodge in that place which was provided by the
king. The king presents his supplication not only for himself,
but also for his charge, the priests, the people; and God
restrains not his blessing to the king, but also at his suit
enlargeth it to church and commonweal. Finally, the king bindeth
himself to make good his duty with a votive oath, and God
stipulates again with an oath that which he promised both to
king and kingdom: to the kingdom in the words that follow; but
to the king in those that I have now read to you. This speech,
then, is directed unto the king, unto David; but it containeth a
blessing which redounds unto his issue, "the fruit of
his body." This blessing is no less than a royal
succession in the throne of David: David's sons shall inherit
it, but it is God that states them in it. They shall sit, but I
will set them, yea, so set them that they shall never fall;
they shall sit for ever; the succession shall be perpetual. And
hitherto the promise runs absolute: it is qualified in that
which followeth. The king was busy to build God's house; and see
how God answers him, promising the building of the king's house!
God requites a building with a building. There is a very apt
illusion in the word, upon which the son of Syrach also plays,
when he saith, that children and the building of a city make a
perpetual name; how much more if they be a royal offspring, that
are destined to sit upon a throne? And God promises David sons
for this honourable end—"to sit upon his throne."—Arthur
Lake, —1626.
Verse 12. If thy children will keep my covenant,
etc. Lest David's sons, if they be left without law, should live
without care, they must know that the succession shall be
perpetual; but the promise is conditional; if David's sons
conform themselves to God, "if they keep my
covenant", whereof they cannot pretend ignorance. And
they have an authentic record: the record, "my
testimonies"; authentic, "I myself will teach
them." You see the king's blessing, it is rely great;
but lest the promise thereof be thought too good to be true, God
secures the king with a most unchangeable warrant. The warrant
is his oath, "The Lord sware"; and this warrant
is, 1. Unchangeable, because sincere; he swore in truth. 2.
Stable, he will not turn from it. And what could king
David desire more for his own house than a promise of such a
blessing, and such a warrant of that promise? Yes he might, and
no doubt he did desire more; and God also intended to him
more than the letter of this promise doth express, even the
accomplishment of the truth whereof this was but a type. And
what is that? The establishment of the kingdom of Jesus
Christ.—Arthur Lake.
Verse 12. That I shall teach them. Here is to
be noted that he addeth, "which I will teach them";
for he will be the teacher and will be heard. He wills not that
church councils should be heard, or such as teach that which he
hath not taught...God giveth no authority unto man above the
word. So should he set man, that is to say, dust and dung, above
himself; for what is the word, but God himself? This word they
that honour, obey, and keep, are the true church indeed, be they
never so contemptible in the world; but they which do not, are
the church of Satan, and accursed of God. And this is the cause
why it is expressly set down in the text, "The
testimonies which I will teach them." For so will God
use the ministry of teachers and pastors in the church, that he
notwithstanding will be their chief Pastor, and all other
ministers and pastors whatsoever, yea, the church itself, shall
be ruled and governed by the word.—Martin Luther.
Verse 12. Their children shall also sit upon thy
throne for evermore. As if he had said, this promise as
touching Christ will I accomplish, and will undoubtedly
establish the throne unto my servant David; but do not ye, which
in the meantime sit on this throne, and govern this kingdom,
presume upon the promise, and think that you cannot err, or that
I will wink at your errors, and not rather condemn and severely
punish them. Therefore either govern your kingdom according to
my word, or else I will root you out and destroy you for ever.
This promise he now amplifies, and setteth forth more at
large.—Martin Luther.
Verse 13. For the LORD hath chosen Zion, etc.
The Lord's pitching upon any place to dwell there cometh not of
the worthiness of the place, or persons, but from God's good
pleasure alone. The Lord having chosen his church, resteth in
his love to her: he smelleth a sweet savour of Christ, and this
maketh his seat among his people steadfast.—David Dickson.
Verse 13. For the LORD hath chosen Zion. Here,
of a singular purpose, he useth the same word which Moses used
(De 16:6): "As the place which the Lord thy God shall
choose to place his name in." For at the beginning
there was no certain place appointed wherein the tabernacle
should remain; but it wandered, not only from place to place,
but also from tribe to tribe, as Ephraim, Manasseh, Dan, etc.
Moreover, by the word, "hath chosen", he
overthroweth all kinds of worship and religion of men's own
devising and choosing, whereof there was an infinite number
among the Jews. Election or choice belongeth not unto us; but we
must yield obedience to the voice of the Lord. Else shall that
happen unto us which Jeremiah threatens: "That they have
chosen will I reject." These things destroy and confound
the inventions, the devices and devotions, the false and
counterfeit religions, which we have seen in the papacy... God
is not served but when that is done which he hath commanded.
Wherefore election or choice pertaineth not to us, so that what
God hath commanded, that we must do.—Martin Luther.
Verse 14. This is my rest for ever. Of the
Christian church we may affirm with undoubted certainty, that it
is God's rest for ever: after this dispensation of his
will, there will never succeed another; Christianity closes and
completes the Divine communication from God to man; nothing
greater, nothing better can or will be imparted to him on this
side eternity; and even in heaven itself we shall, through an
everlasting duration, be employed in contemplating and adoring
the riches of that grace, the brightest glories of which have
been realized in the consummations of Calvary, the ascension of
the Messiah, the breaking down of all national peculiarity, and
the gift and mission of the Divine Spirit. Let the argument of
the apostle to the Hebrews be fully weighed, and the conclusion
of every mind must be, that God has "removed those things
that are shaken, as of things that are made, that those things
which cannot be shaken may remain:" Heb 12:27.—John
Morison, in "An Exposition of the Book of Psalms,"
1829.
Verse 14. This is my rest for ever. The heart
of the saints is the dwelling place of God. He rests in those
who rest in him. He rests when he causes us to rest.—Pasquier
Quesnel.
Verse 14. Dwell. The word translated "dwell"
means originally to sit, and especially to sit enthroned,
so that this idea would be necessarily suggested with the other
to a Hebrew reader.—Joseph Addison Alexander.
Verses 14-18. Now that he might apparently see how
near the Lord is to all them that call upon him in faithfulness
and truth, he waiteth not long for an answer, but carries it
away with him before he departs. For to David's petition, "Return,
O LORD, unto thy resting place, thou, and the ark of thy
strength"; God's answer is this,—"This shall be
my resting place, here will I dwell, for I have a delight
therein. I will bless her victuals with increase, and will
satisfy her poor with bread." To David's petition, "Let
thy priests be clothed with righteousness, and let thy saints
sing with joyfulness", God's answer is this: "I
will clothe her priests with salvation: and her saints shall
rejoice and sing." Lastly, to David's petition, "For
thy servant David's sake turn not away the face of thine
anointed", God's answer is this: "There will I
make the horn of David to flourish: I have ordained a light for
mine anointed. As for his enemies, I will clothe them with
shame; but upon himself shall his crown flourish." As if he
should have said,—Turn away the face of mine anointed Nay,
that will I never do; I will indeed turn away the face of the
enemies of mine anointed; their face shall be covered with
confusion, and clothed with shame. But contrariwise, I have
ordained a light for mine anointed. He shall even have a light
in his face and a crown upon his head. "As for his enemies,
I will clothe them with shame; but upon himself shall his crown
flourish."—Thomas Playfere, 1633.
Verse 15. I will abundantly bless her provision,
etc. The provision of Zion, the church of God, the word and
ordinances, of which Christ is the sum and substance; the gospel
is milk for babes, and meat for strong men; the ordinances are a
feast of fat things; Christ's flesh is meat indeed, and his
blood drink indeed; the whole provision is spiritual, savoury,
salutary, strengthening, satisfying, and nourishing, when the
Lord blesses it; as he does to those who hunger and thirst after
it, and feed upon it by faith; so that their souls grow thereby,
and they become fat and flourishing; grace increases in them,
and they are fruitful in every good work; and this the Lord
promises to do abundantly, in a very large way and
manner; or certainly, for it is, in the original text,
"in blessing I will bless", that is, will surely
bless, as this phrase is sometimes rendered. I will satisfy her
poor with bread. Zion has her poor; persons may be poor and yet
belong to Zion, belong to Zion and yet be poor; there are poor
in all the churches of Christ: our Lord told his disciples that
they had the poor, and might expect to have them, always with
them; and particular directions are given to take care of Zion's
poor under the gospel dispensation, that they may not want bread
in a literal sense: though by the poor are chiefly designed the
Lord's afflicted and distressed ones; or those who in a
spiritual sense are poor, sensible of their spiritual poverty,
and seeking after the true riches; or are poor in spirit, to
whom the kingdom of heaven belongs; these the Lord promises to
satisfy, to fill them to the full with the bread of the gospel,
made of the finest of the wheat, of which there is enough and to
spare in his house; and with Christ the bread of life, of which
those that eat shall never die, but live for ever.—John
Gill.
Verse 15. Her provision; I will bless, I will
bless. The repetition of the verb may express either
certainty or fulness. I will surely bless, or I will bless
abundantly.—Joseph Addison Alexander.
Verse 15. I will abundantly bless her provision.
Believe it, a saint hath rare fare, gallant cheer, and rich
diet, and all at free cost. He is feasted all the day long; he
is brought oft into the banqueting house, and hath the rarest,
the costliest, the most wholesome diet, that which is most
hearty and strengthening, which is most dainty and pleasant, and
the greatest variety, and nothing is wanting that may make his
state happy, except a full enjoyment of glory itself. The Lord
gives him all the experiences of his power and goodness to his
Church in former ages to feed his hopes upon; nay, many choice
providences, many of prayer, many foretastes of glory, many
ordinances, especially that great one the Lord's Supper, at
which Christ and all his benefits are served up in a royal dish
to refresh and feast the faith, hope, and love of the saints.
And that which sweetens all this—he knows that all this is but
a little to what he shall shortly live upon when he comes to the
marriage supper; then he shall always be feasted and never
surfeited. And beside all this, he hath the sweet and refreshing
incomes of the Spirit, filling him with such true pleasure, that
he can easily spare the most sumptuous banquet, the noblest
feast, and highest worldly delights, as infinitely short of one
hour's treatment in his Friend's chamber. And, if this be his
entertainment in the inn, what shall he have at the court? If
this heavenly manna be his food in the wilderness, at what rate
is he like to live when he comes into Canaan? If this be the
provision of the way, what is that of the country?—John
Janeway, about 1670.
Verse 15. I will satisfy her poor with bread.
Christ is a satisfying good. A wooden loaf, a silver loaf, a
golden loaf will not satisfy a hungry man; the man must have
bread. The dainties and dignities of the world, the grandeur and
glory of the world, the plenty and prosperity of the world, the
puff and popularity of the world, will not satisfy a soul
sailing by the gates of hell, and crying out of the depths; it
must be a Christ. "Children, or I die", was the cry of
the woman; a Christ, or I die—a Christ, or I am damned, is the
doleful ditty and doleful dialect of a despairing or desponding
soul. "He that loveth silver shall not be satisfied
therewith; nor he that loveth abundance with increase:" Ec
5:10. It is a good observation, that the world is round, but the
heart of man is triangular. Now, all the globe of the world will
not fill the triangular heart of man. What of the world and in
the world can give quietness, when Christ, the Sun of
Righteousness, goes down upon the soul? The heart is a three
square, and nothing but a trinity in unity and a unity in
trinity will satisfy this. Not riches, nor relations, nor barns,
nor bags, will satisfy a convinced and deserted soul. This
person can say concerning his bags as a great person upon a
sick, if not a dying, bed, did concerning his bags,—Away, and
away for ever. Though there be bag upon bag, yet they are
altogether insignificant in a dying hour; these bags, they are
but as so many ciphers before a figure. This is the cry of
despairing and desponding souls: "O satisfy us early with
thy mercy; that we may rejoice and be glad all our days:"
Ps 90:14.—Richard Mayhew, 1679.
Verse 15. I will satisfy her poor with bread.
Dainties I will not promise them; a sufficiency, but not,
a superfluity:poor they may be, but not destitute; bread
they shall have, and of that God's plenty, as they say; enough
to bring them to their Father's house, "where there is
bread enough." Let not, therefore, the poor Israelite fear
to bring his offerings, or to disfurnish himself for God's
worship, etc.—John Trapp.
Verse 16. I will clothe her priests with salvation.
Their salvation shall be evident and conspicuous, just as a
garment is.—Aben Ezra.
Verse 16. God's presence is an earnest of all good;
for all this follows upon "here will I dwell." By it
he giveth meat to the hungry, and comfort to the poor, even the
Bread of Life to the believing and repenting soul; by it he
himself is the sanctification of his priests, and his
righteousness and salvation is their most glorious vesture; and
by his presence he maketh his elect ever glad, filling their
hearts with joy and their mouths with songs.—J. W. Burgon.
Verse 16. Her saints shall shout aloud for joy.
It would astonish and amuse a European stranger to hear these
natives sing. They have not the least idea either of harmony or
melody; noise is what they best understand, and he that sings
the loudest is considered to sing the best. I have occasionally
remonstrated with them on the subject; but the reply I once
received silenced me for ever after. "Sing softly,
brother", I said to one of the principal members.
"Sing softly!" he replied, "is it you, our
father, who tells us to sing softly? Did you ever hear us sing
the praises of our Hindu gods? how we threw our heads backward,
and with all our might shouted out the praises of those who are
no gods I and now do you tell us to whisper the praises
of Jesus? No, sir, we cannot—we must express in loud tones our
gratitude to him who loved us, and died for us!" And so
they continued to sing with all their might, and without further
remonstrance.—G. Gogerly, in "The Pioneers: a
Narrative of the Bengal Mission," 1870.
Verse 17. There will I make the horn of David to
bud, etc. A metaphor taken from those goodly creatures, as
stags, and such like; whose chiefest beauty and strength
consisteth in their horns, especially when they bud and branch
abroad.—Thomas Playfere.
Verse 17. The horn of David. This image of a horn
is frequent in the Old Testament...The explanation must be found
neither in the horns of the altar on which criminals sought to
lay hold, nor in the horns with which they ornamented their
helmets; the figure is taken from the horns of the bull, in
which the power of this animal resides. It is a natural image
among an agricultural people...Just as the strength of the
animal is concentrated in its horn, so all the delivering power
granted to the family of David for the advantage of the people
will be concentrated in the Messiah.—F. Godet, in "A
Commentary on the Gospel of St. Luke," 1875.
Verse 17. Make the horn to bud. In the
beginning of the month of March the common stag, or red deer, is
lurking in the sequestered spots of his forest home, harmless as
his mate, and as timorous. Soon a pair of prominences make their
appearance on his forehead, covered with a velvety skin. In a
few days these little prominences have attained some length, and
give the first indication of their true form. Grasp one of these
in the hand and it will be found burning hot to the touch, for
the blood runs fiercely through the velvety skin, depositing at
every touch a minute portion of bony matter. More and more
rapidly grow the horns, the carotid arteries enlarging in order
to supply a sufficiency of nourishment, and in the short period
of ten weeks the enormous mass of bony matter has been
completed. Such a process is almost, if not entirely, without
parallel in the history of the animal kingdom.—J. G. Wood,
in "The Illustrated Natural History," 1861.
Verse 17. The horn. My friend, Mr. Graham, of
Damascus, says, concerning the horns worn by eastern women,
"This head dress is of dough, tin, silver, or gold,
according to the wealth of the different classes. The rank is
also indicated by the length of it. The nobler the lady, the
longer the horn. Some of them are more than an English
yard." I procured at Damascus an ancient gem, representing
a man wearing the horn. In the present day, its use is confined
to the women.—John Wilson, in "The Lands of the
Bible," 1847.
Verse 17. I have ordained a lamp for mine anointed.
This clause contains an allusion to the law, which cannot be
preserved in any version. The word translated "lamp"
is used to designate the several burners of the golden
candlestick (Ex 25:37 35:14 37:23 39:87), and the verb here
joined with it is the one applied to the ordering or tending of
the sacred lights by the priests (Ex 27:21 Le 27:3). The meaning
of the whole verse is, that the promise of old made to David and
to Zion should be yet fulfilled, however dark and inauspicious
present appearances.—Joseph Addison Alexander.
Verse 17. I have ordained a lamp for mine anointed.
We remark,
1. The designation given unto Christ by God his Father; he is
"mine anointed." Though he be despised and
rejected of men; though an unbelieving world see no form or
comeliness in him, why he should be desired, yet I own him, and
challenge him as mine Anointed, the Prophet, Priest, and King of
my church. "I have found David my servant: with my holy oil
have I anointed him: with whom my hand shall be established:
mine arm also shall strengthen him": Ps 89:20-21.
2. The great means of God's appointment for manifesting the
glory of Christ to a lost world; he has provided "a
lamp" for his Anointed. The use of a lamp is to give
light to people in the darkness of the night; so the word of
God, particularly the gospel, is a light shining in a dark
place, until the day of glory dawn, when the Lord God and the
Lamb will be the light of the ransomed for endless evermore.
3. The authority by which this lamp is lighted and carried
through this dark world; it is "ordained" of
God; and by his commandment it is that we preach and spread the
light of the gospel (Mr 16:15,20).—Ebenezer Erskine,
1680—.
Verse 17. I have ordained a lamp for mine anointed.
That is, I have ordained prosperity and blessings for him;
blessings upon his person, and especially the blessing of
posterity. Children are as a lamp or candle in
their father's house, making the name of their ancestors
conspicuous; hence in Scripture a Child given to succeed his
father is called a lamp. When God by Ahijah the prophet
told Jeroboam that God would take the kingdom out of the hand of
Solomon's son, and give it unto him, even ten tribes; he yet
adds (1Ki 11:86), "And unto his son will I give one tribe,
that David my servant may have a light (lamp or candle)
alway before me in Jerusalem, the city which I have chosen me to
put my name there." And again (1Ki 15:4), when Abijam the
son of Rehoboam proved wicked, the text saith,
"Nevertheless for David's sake did the Lord his God give
him a lamp (or candle) in Jerusalem, to set up his
son after him."—Joseph Caryl.
Verses 17-18. God having chosen David's family, he
here promises to bless that also with suitable blessings.
1. Growing power: "There (in Zion) will I make the
horn of David to bud." The royal dignity should
increase more and more, and constant additions be made to the
lustre of it. Christ is the "horn of salvation",
noting a plentiful and powerful salvation, which God hath raised
up and made to bud "in the house of his servant
David." David had promised to use his power for God's
glory, to cut off the horns of the wicked, and to exalt the
horns of the righteous (Ps 75:10); and in recompense for it, God
here promises to make his horn to bud; for to them that have
power and use it well, more shall be given.
2. Lasting honour: "I have ordained a lamp for mine
anointed." Thou wilt "light my candle" (Ps
18:28): that lamp is likely to burn brightly which God ordains.
A lamp is a successor; for when a lamp is almost out, another
may be lighted by it: it is a succession; for by this means
David shall not want a man to stand before God. Christ is the
lamp and the light of the world.
3. Complete victory. "His enemies", that
have formed designs against him, "will I clothe with
shame", when they shall see their designs baffled. Let
the enemies of all good governors expect to be clothed with
shame, and especially the enemies of the Lord Jesus and his
government, who shall rise in the last great day "to
everlasting shame and contempt."
4. Universal prosperity: "Upon himself shall his
crown flourish", i.e., his government shall be more and
more his honour. This was to have its full accomplishment in
Christ Jesus, whose crown of honour and power shall never fade,
nor the flowers of it wither. The crowns of earthly princes
"endure not to all generations" (Pr 27:24); but
Christ's crown shall endure to all eternity, and the crowns
reserved for his faithful subjects are such as "fade not
away."—Matthew Henry.
Verse 18. His enemies will I clothe with shame.
That is, shame shall so inseparably cover them, that as
wheresoever a man goeth, he carrieth his clothes with him; so
wheresoever they go they shall carry their shame with
them. And that which is strangest of all, they which are ashamed
use to clothe or cover their shame, and then think themselves
well enough; but David's enemies shall be so ashamed, that even
the very covering of their shame shall be a discovering of it;
and the clothing or cloaking of their ignominy shall be nothing
else but a girding of it more closely and more inseparably unto
them.—Thomas Playfere.
Verse 18. Upon himself shall the crown flourish.
This idea seems to be taken from the nature of the ancient
crowns bestowed upon conquerors. From the earliest periods of
history, the laurel, olive, ivy, etc., furnished crowns to adorn
the heads of heroes, who had conquered in the field of battle,
gained the prize in the race, or performed some other important
service to the public. These were the dear bought rewards of the
most heroic exploits of antiquity. This sets the propriety of
the phrase in full view. The idea of a crown of gold and jewels
flourishing, is at least unnatural; whereas, flourishing is
natural to laurels, oaks, etc. These were put upon the heads of
the victors ill full verdure, and their merit seemed to make
them flourish on their heads, in fresher green. The literal
crown which Jesus wore was also of the vegetable kind, and the
thorn of sorrow never flourished in such rigour as on his head.
Now he has got the crown of life, which shall not fade away,
like the perishing verdure of the crowns of other heroes. It
shall flourish for ever, with all the rigour of immortality, and
bring forth all the olive fruits of peace for his people. Its
branches shall spread, and furnish crowns for all the victors in
the spiritual warfare.—Alexander Pirie, —1804.
HINTS TO THE VILLAGE PREACHER
Verse 1.
1. The Lord remembers Jesus, our David: he loves him, he
delights in him, he is with him.
2. In that memory his griefs have a prominent
place—"all his afflictions."
3. Yet the Lord would be put in remembrance by his people.
Verses 1-2. Concerning his people,
1. The Lord remembers,
a) Their persons.
b) Their afflictions.
c) Their vows.
2. The Lord remembers them,
a) To accept them.
b) To sympathize with them.
c) To assist them.
Verses 1-2.
1. God remembers his people, each one: "Remember
David." The Spirit maketh intercession within us according
to the will of God.
2. He remembers their afflictions: "David and all his
afflictions." "I know thy works and thy
tribulation."
3. He remembers their vows, especially,
a) Those which relate to his service.
b) Those which are solemnly made.
c) Those which are faithfully performed.—G. R.
Verses 1-5. Notice,
1. How painfully David felt what he conceived to be a
dishonouring of God, which he thought he might be able to
remedy. Consider "his afflictions",—because the ark
dwelt within curtains, while he himself dwelt in a house of
cedar: 2Sa 7:2.
2. Consider,
a) Its singularity. Most find affliction in personal losses;
very few suffer from a cause like this.
b) The little sympathy such a feeling meets with from the
most of men. "If God means to convert the heathen, he can
do it without you, young man", was said to Dr., then Mr.
Carey, when heathenism was an affliction to him.
c) Its fittingness to a really God fearing man.
d) Its pleasingness to God: 1Sa 2:30.
2. How earnestly he set himself to remedy the evil he
deplored: "He sware", etc. There cannot be the least
doubt that he would have foregone the enjoyment of temporal
luxuries until he had accomplished the work dear to his heart,
if he had been permitted of God. Remark,
a) There is little zeal for God's honour when self denial is
not exercised for the sake of his cause.
b) Were a like zeal generally shown by God's people, there
would be more givers and more liberal gifts; more workers, and
the work more heartily and better done.
c) It would be well to astonish the world, and deserve the
commendations of the righteous by becoming enthusiasts for the
honour of God.—J. F.
Verses 3-5.
1. We should desire a habitation for God more than for
ourselves. God should have the best of everything. "See,
now, I dwell in a house of cedar, but the ark of God dwelleth
within curtains."
2. We should be guided by the house of God in seeking a house
for ourselves: "Surely I will not come", etc.
3. We should labour for the prosperity of God's house even
more than of our own. Nothing should make sleep more sweet to us
than when the church of God prospers; nothing keep us more awake
than when it declines: "I will not give sleep", etc.
(Ps 132:4); "Is it time for you, O ye, to dwell in your
ceiled houses, and this house lie waste?"—G. R.
Verse 5. Something to live for—to find fresh
habitations for God.
1. The Condescension implied: God with us.
2. The Districts explored: hearts, homes, "dark places
of the earth."
3. The Royalty of the Work. It makes King David busy, and is
labour worthy of a king.—W. B. H.
Verse 5. "A place for the LORD." In
the heart, the home, the assembly, the life. Everywhere we must
find or make a place for the Lord.
Verse 5. "The mighty God of Jacob."
1. Mighty, and therefore he joined heaven and earth at
Bethel.
2. Mighty, and therefore brought Jacob back from Mesopotamia.
3. Mighty, and yet wrestled with him at Jabbok.
4. Mighty, and yet allowed him to be afflicted.
5. Mighty, and therefore gave him full deliverance.
Verses 6-7. We shall use this for practical purposes.
A soul longing to meet with God. God has appointed a meeting
place.
1. We know what it is. A mercy seat, a throne of
grace, a place of revealed glory. Within it the law preserved.
Heavenly food—pot of manna. Holy rule—Aaron's rod.
2. We desire to find it. Intensely. Immediately.
Reverently. Longing to receive it.
3. We heard of it. In our young days. We almost forget
where. From ministers, from holy men, from those who loved us.
4. We found it. Where we least expected it. In a
despised place. In a lonely place. Where we lost ourselves. Very
near us—where we hid like Adam among the trees.
5. We will go. To God in Christ. For all he gives. To
dwell with him. To learn of him.
6. We will worship. Humbly. Solemnly. Gratefully.
Preparing for heaven.
Verse 7.
1. The Place: "His tabernacles."
a) Built for God.
b) Accepted by God: present everywhere, he is especially
present here.
2. The Attendance: "We will go", etc. There God is
present to meet us, and there we should be present to meet him.
3. The Design:
a) For adoration.
b) For self consecration: "We will worship at his
footstool."—G. R.
Verses 8-9.
1. The Presence of God desired—
a) That it may be signally manifested: "Arise" and
enter.
b) That it may be gracious: "Thou and the
ark"—that he may be present on the mercyseat.
c) That it may be felt: accompanied with power: "The ark
of thy strength."
d) That it may be abiding: "Arise into thy rest."
2. The reasons for this desire.
a) With respect to the priests or ministers: "Let thy
priests", etc.: not their own righteousness, but as a
clothing: let them speak of "garments of salvation"
and "robes of righteousness."
b) With respect to the worshippers: "And let thy
saints", etc. Let ministers preach the gift of
righteousness; not that which grows out of man's nature, but
that which is "unto all and upon all them that
believe", and saints will shout for joy.—G. R.
Verse 9. Consider,
1. The importance of a righteous ministry in the church.
2. The connection between such a ministry and a joyous people.
3. The dependence of both on the gracious working of God.—J.
F.
Verse 9. (second clause).
1. Saints.
2. Shouting.
3. Explaining—"for joy."
4. Encouraging—"Let thy saints shout."
Verse 9. (second clause).—The connection
between holiness and joy.
Verses 9, 16. The Spiritual Vestry.
1. The Vestments:
a) Righteousness; for which the costliest stole is a poor
substitute.
b) Salvation: learning, oratory, etc., of small account in
comparison.
2. The Procuring of the vestments:
a) Must be from God.
b) Earnest prayer should constantly arise from all saints.
3. The Robing:
a) By God's own hand!
b) Their beauty and power who are so invested.
c) The persons are "thy priests."—W. B. H.
Verses 9, 16.
1. Priests and Saints.
2. Vestments.
3. "Hymns Ancient and Modern."
4. The Real Presence: God giving the garments and the joy.
Verse 10.
1. An evil to be deprecated: "Turn not away the
face"—so that he cannot see thee, or be seen of thee, or
accepted, or allowed to hope.
2. A plea to be employed, "for thy servant David's
sake"—thy covenant with him, his zeal, his consecration,
his afflictions, his service. Good gospel pleading, such as may
be used on many occasions.
Verse 11.
1. The divine oath.
2. Its eternal stability.
3. The everlasting Kingship.
Verse 11. (middle clause).—Our confidence:
"He will not turn from it." He is not a changing God.
He foreknew everything. He is able to carry out his purpose. His
honour is bound up in it. His oath can never be broken.
Verse 12. Family favour may be perpetual, but the
conditions must be observed.
Verse 13.
1. Sovereign choice.
2. Condescending indwelling.
3. Eternal rest.
4. Gracious reason—"I have desired it."
Verse 14.
1. God finding rest in his church.
a) The three persons honoured.
b) The divine nature exercised.
c) Eternal purposes fulfilled.
d) Almighty energies rewarded.
e) Tremendous sacrifices remembered.
f) Glorious attributes extolled.
g) Dearest relationships indulged.
2. This rest enduring for ever.
a) There will always be a church.
b) That church will always be such as God can rest in.
c) That church will therefore be secure on earth.
d) That church will be glorified eternally in heaven.
Verse 15.
1. Blessed provision.
2. Satisfied people—"satisfy her poor."
3. Glorified God—"I will."
4. Happy place—Zion.
Verse 16, 18. Two forms of clothing: salvation and
shame, prepared for his priests and Iris enemies. Which will you
wear?
Verse 17. A Lamp ordained for God's Anointed. Being
the Substance of Two Sermons, by Ebenezer Erskine. Works,
Vol. 3, pp. 3-41.
Verses 17-18.
1. The budding horn of growing power.
2. The perpetual lamp of constant brightness.
3. The sordid array of defeated foes.
4. The unfading wreath of glorious sovereignty.
Verse 18.
1. His enemies clothed.
a) Who are they? The openly profane. The moral but
irreligious. The self righteous. The hypocritical.
b) How clothed with shame? In repentance, in disappointment,
in remorse, in destruction. Sin detected. Self defeated. Hopes
scattered.
c) Who clothes them The Lord. He will shame them thoroughly.
2. Himself crowned.
a) His crown: his dominion and glory.
b) Its flourishing. Glory extending. Subjects increasing.
Wealth growing. Foes fearing, etc.
Verse 18. (last clause). The Lord Jesus himself
the source, sustenance, and centre of the prosperity of his
kingdom.
WORK UPON THE HUNDRED AND THIRTY-SECOND PSALM
In "The Works of John Boys," 1626,
folio, pp. 821-5, there is an Exposition of Psalm 132. This is a
poor and lean performance.