28995748 psalm-132-commentary

PSALM 132 COMME
TARY
Written and edited by Glenn Pease
PREFACE
The object of this commentary is to bring together the comments of a number of
authors in one place to make the study of this Psalm easier for the Bible student.
Sometimes I do not have the author's name, and if it is known and told to me, I will
give credit where it is due. If there is any author who does not wish his wisdom to be
included in this study, I will remove it when that author expresses his wish to have it
removed. My e-mail is glenn_p86@yahoo.com
I
TRODUCTIO

1. The writer of this Psalm, whoever he may have been, here, in the name of all the
faithful, puts God in remembrance of his promise, that he would never suffer his
house or kingdom to fail, but support and defend both.”
2. 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. (1 Chronicles 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. (2 Chronicles 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. "The whole tenor of this Psalm," says Jebb, "is an exact
epitome of the Dedication Prayer of Solomon. (2 Chronicles 6) The topics are the
same the building the house of the Lord the promise to David the inhabitation of
the Almighty; and the concluding sentences of the Dedication, are identical with
those expressions of the Psalm in verses 8, 9, 10. There can, therefore, be little
question that this Psalm was composed by Solomon." Jebb's Literal Translation of
the Book of Psalms, etc., volume 2. As this forms one of the "Songs of Degrees,"
those who conceive that these Psalms were so called beta. use sung by the Jews
about the time of their return from Babylon, conclude that Ezra selected this
ancient song to be sung at the dedication of the second Temple.
3. Barnes, “psalm is simply entitled “A Song of Degrees.” The author of it is not
known, nor can the occasion on which it was written be certainly ascertained. It
would seem to have been composed in a time of public distress and disaster; when
the affairs of the nation were in jeopardy, and especially when the line of the
monarchy seemed about to fail, and the promises made to David seemed about to

come to nought. It would have been a suitable occasion for such a psalm at the time
immediately preceding the captivity in Babylon, or on the return from Babylon,
when the throne was tottering or had fallen, and when God seemed to be about to
forsake his house, the temple - or had forsaken it, and suffered it to fall to ruin. At
such a time of national disaster, when it appeared as if the house of God was to be
permanently destroyed, and the government to be overturned forever, it was
natural and proper thus to make mention of the zeal, the toil, and the sacrifice of
him who had sought a “habitation” for God; who had planned and labored that
there might be a permanent dwelling-place for the Most High, and who had received
gracious promises from God himself in regard to the permanent establishment of his
family on the throne. It would be appropriate, also, to recall this as a foundation for
the prayer that God would again visit Zion, and would fulfill the promises which he
had given to David. The psalm therefore consists properly of two parts:
I. A statement of the zeal of David for the ark, in securing a permanent abode for it,
Psa_132:1-8; and
II. A reference to the promises made to David and his posterity, and a prayer that
these promises might be carried out and accomplished, Psa_132:9-18. “
4. Spurgeon, “A Song of Degrees. A joyful song indeed: let all pilgrims to the
ew
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. Our translators have rightly divided this Psalm. It contains a
statement of David's anxious care to build a house for the Lord (Psalms 132:1-7); a
prayer at the removal of the Ark (Psalms 132:8-10); and a pleading of the divine
covenant and its promises (Psalms 132:11- 18).”
5. “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: 1 Chronicles 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: 2 Chronicles 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.
6. “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.
1. O LORD, remember David

and all the hardships he endured.
1. Calvin, “Interpreters are not agreed respecting the penman of this Psalm, though
there is little doubt that it was either David or Solomon. At the solemn dedication of
the Temple, when Solomon prayed, several verses are mentioned in the sacred
history as having been quoted by him, from which we may infer that the Psalm was
sufficiently well known to the people, or that Solomon applied a few words of it for
an occasion in reference to which he had written the whole Psalm. The name of
David is prominently mentioned, because it was to him that the continuance of the
kingdom and Temple was promised, and though dead, this could not affect the
truthfulness of God's word. The Church could very properly pray in the manner
which is here done, that God would perform what he had promised to his servant
David, not as a private individual, but in favor of all his people. It was therefore a
preposterous idea of the Papists to argue from this passage that we may be
benefitted by the intercession of the dead. Just as if the faithful were here to be
understood as calling up an advocate from the tomb to plead their cause with God,
when it is abundantly evident from the context that they look entirely to the
covenant which God had made with David, knowing well that though given to one
man, it was with the understanding that it should be communicated to all. There is a
propriety why mention should be made of his affliction or humiliation. Some render
the word meekness, but there is no reason for this whatsoever. In 2 Chronicles 6:42,
it is true we read of Mydox; that is, mercies, which I consider to be there understood
in the passive sense, as meaning the benefits which had been conferred upon David;
but I am clearly of opinion that here the reference is to the anxious cares, the
numerous difficulties and struggles which David had to undergo, so long as he was
kept by God in suspense. Remember, as if it had been said, the great anxieties, the
heavy troubles, which David endured before he came to the kingdom, and how
fervently and earnestly he desired to build the Temple, though he was not allowed to
do it during his whole life. The dangers, labors, and troubles which he underwent,
must clearly have confirmed the faith of God's people in the truth of the divine
oracle, inasmuch as they showed how firmly and certainly he was himself convinced
of the truth of what God had spoken. Some insert the copulative reading, remember
David and affliction; but of this I do not approve. The particle ta eth, rather denotes
that special respect in which they would have David remembered, viz., as regarded
his afflictions, or that he might come forth before the view of God with his
afflictions, and obtain his desire according to them.”
2. CLARKE, “, remember David - the promises thou hast made to this thy eminent
servant, that had respect, not only to him and to his family, but to all the Israelitish
people.
3. GILL , “Which prayer might be put up by David on his own account, as

ehemiah does,
eh_13:22; and be considered as a petition to the Lord that he
would remember his mercy and lovingkindness to him, and him with the favour he
bears to his own people, as he elsewhere prays; that he would remember his

covenant with him, and his promise to him, on which he had caused him to hope;
and sympathize with him, and support him under all his trials and exercises, in his
kingdom and family. Or, if it is considered as Solomon's, it may be a request that
the Lord would remember the promise he had made to David, that his son should
build a house for him, which he desired he might be enabled to do; that he would
remember the covenant of royalty he had made with him, that he should not lack a
son to sit upon his throne; and particularly that he would remember the promise of
the Messiah, that should be of his seed. Also "his afflictions", his toil and labour of
mind, his great anxiety about building a house for God; the pains he took in finding
out a place for it, in drawing the pattern of it, in making preparations for it, and in
the charges he gave his son concerning it: the Septuagint and other versions render
it "his humility" (q); which agrees with the subject of the preceding psalm, and may
particularly respect what he expressed to
athan when this affair of building the
temple was much upon his mind, 2Sa_7:2. Moreover, respect in all this may be had
by the authors of this psalm, or those herein represented, to the Messiah, who is the
antitype of David; in his name, which signifies "beloved"; in his birth, parentage,
and circumstances of it; in the comeliness of his person, and in his characters and
offices, and who is often called David, Psa_89:3; see Jer_30:9, Hos_3:5; and so is a
petition that God would remember the covenant of grace made with him; the
promise of his coming into the world; his offering and sacrifice, as typified by the
legal ones; and also remember them and their offerings for his sake; see Psa_20:3.
Likewise "all his afflictions" and sufferings he was to endure from men and devils,
and from the Lord himself, both in soul and body; and so as to accept of them in the
room and stead of his people, as a satisfaction to his justice. Or, "his humility" in
the assumption of human nature, in his carriage and behaviour to all sorts of men,
in his ministrations to his disciples, in seeking not his own glory, but his Father's,
and in his sufferings and death, which was foretold of him, Zec_9:9.'
4, HE
RY , “In these verses we have Solomon's address to God for his favour to
him and to his government, and his acceptance of his building a house to God's
name. Observe,
I. What he pleads - two things: -
1. That what he had done was in pursuance of the pious vow which his father David
had made to build a house for God. Solomon was a wise man, yet pleads not any
merit of his own: “I am not worthy, for whom thou shouldst do this; but, Lord,
remember David, with whom thou madest the covenant” (as Moses prayed,
Exo_32:13, Remember Abraham, the first trustee of the covenant); “remember all
his afflictions, all the troubles of his life, which his being anointed was the occasion
of,” or his care and concern about the ark, and what an uneasiness it was to him
that the ark was in curtains, 2Sa_7:2. Remember all his humility and meekness (so
some read it), all that pious and devout affection with which he had made the
following vow.
ote, It is not amiss for us to put God in mind of our predecessors in
profession, of their afflictions, their services, and their sufferings, of God's covenant
with them, the experiences they have had of his goodness, the care they took of, and
the many prayers they put up for, those that should come after them. We may apply
it to Christ, the Son of David, and to all his afflictions: “Lord, remember the

covenant made with him and the satisfaction made by him. Remember all his
offerings (Psa_20:3), that is, all his sufferings.” He especially pleads the solemn vow
that David had made as soon as ever he was settled in his government, and before he
was well settled in a house of his own, that he would build a house for God. Observe,
(1.) Whom he bound himself to, to the Lord, to the mighty God of Jacob. Vows are to
be made to God, who is a party as well as a witness. The Lord is the Mighty One of
Jacob, Jacob's God, and a mighty one, whose power is engaged for Jacob's defence
and deliverance. Jacob is weak, but the God of Jacob is a mighty one. (2.) What he
bound himself to do, to find out a place for the Lord, that is, for the ark, the token of
his presence. He had observed in the law frequent mention of the place that God
would choose to put his name there, to which all the tribes should resort. When he
came to the crown there was no such place; Shiloh was deserted, and no other place
was pitched upon, for want of which the feasts of the Lord were not kept with due
solemnity. “Well,” says David, “I will find out such a place for the general
rendezvous of all the tribes, a place of habitation for the Mighty One of Jacob, a
place for the ark, where there shall be room both for the priests and people to
attend upon it.” (3.) How intent he was upon it; he would not settle in his bed, till he
had brought this matter to some head, Psa_132:3, Psa_132:4. The thing had been
long talked of, and nothing done, till at last David, when he went out one morning
about public business, made a vow that before night he would come to a resolution
in this matter, and would determine the place either where the tent should be
pitched for the reception of the ark, at the beginning of his reign, or rather where
Solomon should build the temple, which was not fixed till the latter end of his reign,
just after the pestilence with which he was punished for numbering the people
(1Ch_22:1, Then David said, This is the house of the Lord); and perhaps it was upon
occasion of that judgment that he made this vow, being apprehensive that one of
God's controversies with him was for his dilatoriness in this matter.
ote, When
needful work is to be done for God it is good for us to task ourselves, and tie
ourselves to a time, because we are apt to put off. It is good in the morning to cut out
work for the day, binding ourselves that we will do it before we sleep, only with
submission to Providence; for we know not what a day may bring forth. Especially in
the great work of conversion to God we must be thus solicitous, thus zealous; we
have good reason to resolve that we will not enjoy the comforts of this life till we
have laid a foundation for hopes of a better.
2. That it was in pursuance of the expectations of the people of Israel, Psa_132:6,
Psa_132:7. (1.) They were inquisitive after the ark; for they lamented its obscurity,
1Sa_7:2. They heard of it at Ephratah (that is, at Shiloh, in the tribe of Ephraim);
there they were told it had been, but it was gone. They found it, at last, in the fields
of the wood, that is, in Kirjath-jearim, which signifies the city of woods. Thence all
Israel fetched it, with great solemnity, in the beginning of David's reign (1Ch_13:6),
so that in building his house for the ark Solomon had gratified all Israel. They
needed not to go about to seek the ark anymore; they now knew where to find it. (2.)
They were resolved to attend it: “Let us but have a convenient place, and we will go
into his tabernacle, to pay our homage there; we will worship at his footstool as
subjects and suppliants, which we neglected to do, for want of such a place, in the
days of Saul,” 1Ch_13:3.

II. What he prays for, Psa_132:8-10. 1. That God would vouchsafe, not only to
take possession of, but to take up his residence in, this temple which he had built:
Arise, O Lord! into thy rest, and let this be it, thou, even the ark of thy strength, the
pledge of thy presence, thy mighty presence. 2. That God would give grace to the
ministers of the sanctuary to do their duty: Let thy priests be clothed with
righteousness; let them appear righteous both in their administrations and in their
conversations, and let both be according to the rule.
ote, Righteousness is the best
ornament of a minister. Holiness towards God, and goodness towards all men, are
habits for ministers of the necessity of which there is no dispute. “They are thy
priests, and will therefore discredit their relation to thee if they be not clothed with
righteousness.” 3. That the people of God might have the comfort of the due
administration of holy ordinances among them: Let thy saints shout for joy. They did
so when the ark was brought into the city of David (2Sa_6:15); they will do so when
the priests are clothed with righteousness. A faithful ministry is the joy of the saints;
it is the matter of it; it is a friend and a furtherance to it; we are helpers of your joy,
2Co_1:24. 4. That Solomon's own prayer, upon occasion of the dedicating of the
temple, might be accepted of God: “Turn not away the face of thy anointed, that is,
deny me not the things I have asked of thee, send me not away ashamed.” He pleads,
(1.) That he was the anointed of the Lord, and this he pleads as a type of Christ, the
great anointed, who, in his intercession, urges his designation to his office. He is
God's anointed, and therefore the Father hears him always. (2.) That he was the son
of David: “For his sake do not deny me;” and this is the Christian's plea: “For the
sake of Christ” (our David), “in whom thou art well pleased, accept me.” He is David,
whose name signifies beloved; and we are made accepted in the beloved. He is God's
servant, whom he upholds, Isa_42:1. “We have no merit of our own to plead, but for
his sake, in whom there is a fulness of merit, let us find favour.” When we pray for
the prosperity of the church we may pray with great boldness, for Christ's sake,
who purchased the church with his own blood. “Let both ministers and people do
their duty.”
5. JAMISO
, “Psa_132:1-18. The writer, perhaps Solomon (compare Psa_132:8,
Psa_132:9), after relating David’s pious zeal for God’s service, pleads for the
fulfillment of the promise (2Sa_7:16), which, providing for a perpetuation of
David’s kingdom, involved that of God’s right worship and the establishment of the
greater and spiritual kingdom of David’s greater Son. Of Him and His kingdom
both the temple and its worship, and the kings and kingdom of Judah, were types.
The congruity of such a topic with the tenor of this series of Psalms is obvious. This
vow is not elsewhere recorded. It expresses, in strong language, David’s intense
desire to see the establishment of God’s worship as well as of His kingdom.
remember David ― literally, “remember for David,” that is, all his troubles and
anxieties on the matter.
6 KEIL, “One is said to remember anything to another when he requites him
something that he has done for him, or when he does for him what he has promised
him. It is the post-Davidic church which here reminds Jahve of the hereinafter
mentioned promises (of the “mercies of David,” 2Ch_6:42, cf. Isa_55:3) with which

He has responded to David's ענות . By this verbal substantive of the Pual is meant all
the care and trouble which David had in order to procure a worthy abode for the
sanctuary of Jahve. ענה ב signifies to trouble or harass one's self about anything,
afflictari (as frequently in the Book of Ecclesiastes); the Pual here denotes the self-imposed
trouble, or even that imposed by outward circumsntaces, such as the
tedious wars, of long, unsuccessful, and yet never relaxed endeavours (1Ki_5:17).
For he had vowed unto God that he would give himself absolutely no rest until he
had obtained a fixed abode for Jahve. What he said to
athan (2Sa_7:2) is an
indication of this vowed resolve, which was now in a time of triumphant peace, as it
seemed, ready for being carried out, after the first step towards it had already been
taken in the removal of the Ark of the covenant to Zion (2 Sam. 6); for 2 Sam 7 is
appended to 2 Sam. 6 out of its chronological order and only on account of the
internal connection. After the bringing home of the Ark, which had been long
yearned for (Psa_101:2), and did not take place without difficulties and terrors, was
accomplished, a series of years again passed over, during which David always
carried about with him the thought of erecting God a Temple-building. And when
he had received the tidings through
athan that he should not build God a house,
but that it should be done by his son and successor, he nevertheless did as much
towards the carrying out of the desire of his heart as was possible in connection with
this declaration of the will of Jahve. He consecrated the site of the future Temple, he
procured the necessary means and materials for the building of it, he made all the
necessary arrangements for the future Temple-service, he inspirited the people for
the gigantic work of building that was before them, and handed over to his son
themodel for it, as it is all related to us in detail by the chronicler. The divine name
“the mighty One of Jacob” is taken from Gen_49:24, as in Isa_1:24; Isa_49:26;
Isa_60:16. The Philistines with their Dagon had been made to feel this mighty Rock
of Jacob when they took the sacred Ark along with them (1Sa_5:1-12). With אם
David solemnly declares what he is resolved not to do. The meaning of the
hyperbolically expressed vow in the form of an oath is that for so long he will not
rejoice at his own dwelling-house, nor give himself up to sleep that is free from
anxiety; in fine, for so long he will not rest.”
7. Spurgeon, “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
oah, 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 endeavors 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.
o 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
ew 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.”
8. “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 Psalms 100:4. --Theodoret and C'assiodorus, in
eale and Littledale.
2 He swore an oath to the LORD
and made a vow to the Mighty One of Jacob:

1. Calvin, “One affliction of David is particularly mentioned, That he was filled with
perplexity on account of the situation of the Ark. Moses had commanded the people
ages before to worship God in the place which he had chosen. (Deuteronomy 12:5.)
David knew that the full time had now arrived when the particular place should be
made apparent, and yet was in some hesitation -- a state of things which was
necessarily attended with much anxiety, especially to one who was so ardently
attached to the worship of God, and so vehemently desirous to have the fixed
presence of God with the nation, for its defense and government. It is said that he
swore to see to the building of the Temple, and to postpone every other
consideration to the accomplishment of this object.4 The objurgation may seem to
assume a somewhat too harsh and severe form, when he declares his resolution to
refuse sleep, his food, and the common supports of life, until a place should have
been set apart for the Temple. To have acted in this way would have been to show
an inconsiderate zeal, for it did not become him to prescribe the time to God, nor
was it possible for him to endure any number of fasting days or sleepless nights.
Then when are we to consider that this vow was taken? I am aware indeed that
some Hebrew writers judge it to have been at that period when he fell down
trembling at the sight of the angel; but, without denying that the plot of ground was
pointed out to him immediately after that circumstance, it is altogether a forced and
unsupported conjecture to say, that what had so long been in the thoughts of David
was conceived at that exact time.
or is there anything which should prevent us
from supposing that his language is here to be understood as hyperbolical, and that
this was not a vow in the strict form of it, but to be understood in a qualified sense
that he would never enter his house, nor ascend his couch, without feeling a concern
upon this subject. He felt persuaded that the settlement of the sanctuary was
intimately connected with the state of the kingdom; and we need not be surprised
that so long as he was kept in uncertainty regarding the place of the Temple, he
should scarcely have felt assured of his very crown, and have been incapable of
sharing the ordinary comforts of life with any satisfaction. Still, where Scripture has
been silent we can say nothing certain; and I may throw out these things as what
seems to me the most probable interpretation. And I think the sense of the passage
may very well bear to be that which I have mentioned, That until informed of the
place of the Ark's destined residence, David was full of concern and anxiety,
dwelling in his house, or when he lay upon his bed. As to the vow itself, this and
other passages afford no ground for supposing, with the Papists, that God approves
of whatever vows they may utter, without regard to the nature of them. To vow unto
God that which he has himself declared to be agreeable to him, is a commendable
practice; but it is too much presumption on our part to say that we will rush upon
such vows as suit our carnal inclination. The great thing is that we consider what is
agreeable to his will, otherwise we may be found depriving him of that wherein
indeed his principal right lies, for with him "to obey is better than sacrifice." (1
Samuel 15:22.)
This oath is not mentioned in any of the historical books of the Old Testament.
There is, however, allusion in them to his vow on the subject, although he was

forbidden by God to perform it. See 2 Samuel 7:2, 3; and 1 Chronicles 22:7-10.”
2. BAR
ES, “ he sware unto the Lord - The solemn oath which he took that he
would make this the first object; that he would give himself no rest until this was
done; that he would sacrifice his personal ease and comfort in order that he might
thus honor God. This oath or purpose is not recorded in the history. The fair
interpretation of this would be either
(1) that these words properly expressed what was in the mind of David at the time
- that is, his acts implied that this purpose was in his heart; or
(2) that this vow was actually made by David, though not elsewhere recorded. Such
a vow might have been made, and the remembrance of it kept up by tradition, or it
might have been suggested to the author of the psalm by direct inspiration.
And vowed unto the mighty God of Jacob - See Gen_49:24. The God whom Jacob
worshipped, and who had manifested himself so signally to him as a God of might or
power.”
3. CLARKE, “ How he sware unto the Lord - is only in this place that we are
informed of David’s vow to the Lord, relative to the building of the temple; but we
find he had fully purposed the thing.
4. GILL , “God of Jacob. Whom Jacob called so, Gen_49:24; and to whom he vowed
a vow, and is the first we read of that did make one, and it was concerning the house
of God, Gen_28:17; and who had an experience of the might and power of God in
protecting and defending him from his brother Esau: of this oath and vow of David
no mention is made elsewhere, but no doubt they were made; see Psa_119:106; of
the Messiah's swearing, though upon another account, to whom this may be applied,
see Isa_45:23.”
5. Spurgeon, “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" (Genesis 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.

ote, 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.”
6. “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.
7. 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 (Genesis 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: Genesis 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."
8. 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.
9. The mighty God of Jacob. The title strong one of Jacob, by which God is here designated,
first used by Jacob himself, Genesis 49:24, and thence more generally used as is clear from
Isaiah 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.
10. 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.
3 "I will not enter my house
or go to my bed-
1. BAR
ES, “Surely I will not come into the tabernacle of my house - The tent of
my dwelling; the place where I abide.
or go up into my bed The couch of my bed,
or where I sleep. I will make it my first business to find a dwelling-place for the
Lord; a place where the ark may repose.”
2. CLARKE Surely I will not come - This must refer to the situation of the temple;
or, as we would express it, he would not pass another day till he had found out the
ground on which to build the temple, and projected the plan, and devised ways and
means to execute it. And we find that he would have acted in all things according to
his oath and vow, had God permitted him. But even after the Lord told him that

Solomon, not he, should build the house he still continued to show his good will by
collecting treasure and materials for the building, all the rest of his life.
3. GILL , “The new house and palace David built for himself after he came to the
throne, made of cedar, 2Sa_5:11; not that he should never enter into it till he had
found a dwelling for God, but that he should not go into it with pleasure till that was
done; for this and what follows are hyperboles, as Kimchi observes, and signify that
he should have no peace nor satisfaction of mind till this was accomplished. It may
be applied to our Lord's ascension to heaven, which was not till after he had
purchased the church with his blood, which is the temple and habitation of God;
nor go up into my bed; or "the bed that made for me" (r); the royal bed, a bed of
down, with soft pillows, fit for a person of such dignity to lie down on. Ainsworth
renders it "the pallets of my bed"; the phrase of going up agrees with the custom of
the eastern countries, who have galleries in their chambers where they are set; at
one end of each chamber in their houses there is a little gallery raised three, four, or
five feet above the floor, with a balustrade in the front of it, with a few steps likewise
leading up to it; here they place their beds (s); so that when they went to bed they
might with great propriety be said to go up to it; but this David could not do with
pleasure, so long as there was no place and habitation for God. “
4. Spurgeon, “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!
o 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.”
5. “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 ( 2 Samuel 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 ( 2 Samuel 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 (Psalms 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 Proverbs
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.
either 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.
6. Surely I will not come into the tabernacle of my house, etc. When lie had built
himself a palace ( 1 Chronicles 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.
7. Surely I will not come, etc. Our translation of the verse is justified by Aben Ezra,
who remarks that sa 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 Hebrews 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, Hebrews 3:11: "So I sware in my wrath, They shall not enter
into my rest." --H. T. Armfield.
8. 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.
9. 5or 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 tile 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 (Amos 6:4);
ero 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.
10. Verse 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."
4. I will allow no 444... III wwwiiillllll aaallllllooowww nnnooo sssslllleeeeeeeepppp ttttoooo mmmmyyyy eeeeyyyyeeeessss,,,,
no slumber to my eyelids,
1. BAR
ESk, “I will not give sleep to mine eyes ... - There is no difference here
between the words sleep and slumber. The meaning is, that the house of the Lord
should be his first care.”
2. GILL .
ot that he never would or did take any sleep till this thing was brought
about he had so much at heart; but that he could not and would not suffer himself to
sleep comfortably and quietly because of it. Aben Ezra interprets it of sleep at noon;
the phrases express his great desire and solicitude to have this affair accomplished,
and his eager and diligent pursuit of it; see Pro_6:4; of the eager desire of Christ to
suffer and die for his people, that they might be brought near to God, and be his
dwelling place, see Luk_12:50.”
3. Spurgeon, “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?”
5. till I find a place for the LORD,
a dwelling for the Mighty One of Jacob."
1. BAR
ES, “Until I find out a place for the Lord - A place for the ark of God; a
place where it may constantly and safely remain. The symbol of the divine presence
rested on the mercy-seat, the cover of the ark, and hence, this was represented as the
seat or the house of God.
An habitation for the mighty God of Jacob - Hebrew, “For the mighty One of
Jacob.” The reference is to a permanent dwelling-place for the ark. It had been
moved from place to place. There was no house appropriated to it, or reared
expressly for it, and David resolved to provide such a house - at first, a tent or
tabernacle on Mount Zion - and then, a more spacious and magnificent structure,
the temple. The latter he was not permitted to build, though the purpose was in his
heart.”
2. CLARKE, “ The mighty God of Jacob - עביר יעקב abir yaacob, the Mighty One of
Jacob. We have this epithet of God for the first time, Gen_49:24. Hence, perhaps,
the abirim of the heathen, the stout ones, the strong beings.”
3. GILL .. To build a house on for the Lord; which it seems was unknown till the
times of David; for though mention had been made of a place the Lord would choose
to cause his name to dwell in, yet the particular place was not pointed out,
Deu_12:11. David was very solicitous to find it out, and did, 1Ch_22:1;
an habitation for the mighty God of Jacob; See Gill on Psa_132:2; or "habitations",
or "tabernacles" (t); the temple, which is meant, consisting of three parts, the court,
the holy place, and the holy of holies; this was typical of the human nature of Christ,
the temple of his body, the tabernacle of God's pitching, Joh_2:19; in which the
fulness of the Godhead dwells, the glory of God is seen, and through whom he
grants his presence to his people; and also of the church of God, the temple of the
living God, where he dwells and is worshipped: and that this might be a fit
habitation for God was the great desire of the Messiah, and not only the end and

issue of his sufferings and death, but also the design of his preparations and
intercession in heaven, Joh_14:2. “
4. SPURGEO
, “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
athan'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 honorable to himself.”
6. We heard it in Ephrathah,
we came upon it in the fields of Jaar [a] : [b]

1. This verse has led to a great deal of struggle among commentators, and there is a
lengthy attempt to get to the bottom of it. For the average reader it will be a
complex and boring exercise to work their way through all of the reasoning to
explain this verse. If you will take my word for it, you can read this sentence and
the next comment by Dr. Temple, and then move on to the next verse. The essence of
this verse is that the Ark of the Covenant was heard of by David in a place called
Ephrathah, but was actually found in a place called Jaar.
1B. Dr. Joe Temple, "Surely I wouldn't be too far off base to say that some of you
have made a vow to God, that some of you have been moved to do something
definite for God, but you have not fulfilled it. Could it be? God could be speaking to
you. He could be stirring you up. He could be causing this deep distress to come. He
could be making you restless so that you will determine, by God's grace, to do the
thing about which he is speaking to your heart. Is it true? You are the only one who
has the answer.
Let us go back to the text and notice that if David was going to keep his vow it was
necessary for him to make a diligent search. After the Ark of the Covenant left the
original Tabernacle, it was cast about from pillar to post. At one time the Philistines
took it and kept it for a while. Then one of their idols fell over in the middle of the
night. They assumed that it happened because they had the Ark there and they said,
"Let's get rid of it."One of their priests told them how to send it back to Israel.
While they were taking it back to Israel, someone became scared, went off and left
it, and a man took it home. It had no certain dwelling place.
At this particular time David was not even sure where the Ark was, so he had to
make a diligent search. That diligent search is described in verse 6........David is
saying in so many words, "We heard of it here, we heard of it there, and we finally
found it out in the woods, not even protected and no one caring anything about it."
David, I say, made a diligent search. It was a very difficult search because no one
knew where the Ark was."
1C. CALVI
, “This verse is obscure, and we need not wonder at the difficulty
which interpreters have felt in ascertaining its meaning. First, the relative pronoun
being of the feminine gender has no antecedent, and we are forced to suppose that it
must refer to the word habitation in the foregoing sentence, although there it reads
habitations, in the plural number. But the principal difficulty lies in the word
Ephratha, because the Ark of the Covenant was never placed there. If the reference
be to past time, Shiloh should have been the place mentioned; but as it is plain the
Psalmist speaks of its new residence, the question returns, why Ephratha and not
Zion is specified? Some would get rid of the difficulty by resorting to a frivolous
conceit, That the place had two names, and that the plat of ground which was shown
to David (2 Samuel 24:18; 1 Chronicles 21:18) was called Ephratha, because it was
fertile, on which account Jerome styles it karpoforian, and yet is not very consistent
with himself, for in another place, when he gets into his allegories, he most absurdly

interprets it to mean frenzy. I have no doubt whatever that the word comes from
hrp parah, which means to bear fruit; just as Bethlehem, which is situated in the
same quarter, was called for its fruitfulness "the house of bread." But any
conjecture founded upon the mere name of the place is necessarily unsatisfactory,
and we must seek some more probable explanation. I might begin by mentioning
one which is not without force. A rumor had spread that the Ark of the Covenant
was to be deposited in Ephratha, which was the place of David's nativity2, and we
may suppose at least that his native soil would seem to many the most appropriate
locality for the Ark and Sanctuary. We can easily understand how such an opinion
should get abroad. In that case the hearing referred to by the Psalmist alludes to the
report which had been circulated. Should this be taken as the meaning, the verb
would be in the pluperfect tense, we HAD heard that it was in Ephratha, but we
found it in the woods, that is, in a place by no means so attractive or well cultivated.
Jerusalem might be said to be woody, because we know that it was surrounded by
mountains, and that it was by no means in a part of the country which was noted for
fruitfulness. There is another meaning which I would submit to the judgment of the
reader. Let us suppose that the faithful here say that they had heard of its being in
Ephratha, because God had spoken still greater things of Ephratha than of Zion. It
is true that the memorable prediction (Micah 5:2) had not yet been given, yet it may
have been that God had already issued some very great and signal prophecy
regarding Bethlehem. We have heard, as if they had said, of Bethlehem, but it is
only as yet a dim expectation which we have in reference to that place, and in the
meantime we must worship God in this place of the woods, looking forward to the
fulfillment of the promise regarding Ephratha. This interpretation, however, is far
fetched, nor would I venture to adopt it, or at least recommend it to others as the
right one. The simpler way seems to be to understand the word Ephratha as
applying to David personally, and not so much to the place of that name, the
declaration of the Psalmist being to this effect that now when God had chosen a
king from Ephratha, the place would necessarily at the same time be marked out for
the Ark of the Covenant. It is said, have heard, for the fixing of the place of the
Sanctuary depended upon the will of God; nor until this was declared could men
determine it according to their own fancy. The fact that now upon David's mounting
the throne this illustrious oracle concerning the permanent settlement of the Temple
was to take effect, afforded good ground of thanksgiving. We have proof here that
the people of God did not deposit the Ark at random in any place, but had express
directions from God himself as to the place where he would be worshipped all
proper worship proceeding from faith, while faith cometh by hearing. (Romans
10:17.) Mount Zion had no peculiar excellencies almost to recommend it; but having
once heard that it was the object of God's choice, they show that they consider it
wrong to call the matter in question.”
2. BAR
ES, “Lo, we heard of it at Ephratah - Most probably this is the language of
the contemporaries of David; or this is what they might be supposed to say; or this
is what tradition reports that they did say. David’s purpose, as referred to in the
previous verses, is not recorded in the history, and the memory of the whole
transaction may have been handed down by tradition. Or, this may be merely poetic

language, expressing the feelings of those who, when sent out by David, or
accompanying him, found the ark. Much difficulty has been felt in regard to this
verse. There is no mention in the history of the fact that the ark was “heard of” at
Ephrata, or that it was ever there. The name Ephrata - אפרתה 'ephrâthâh - is
applied
(1) to a region of country to which was subsequently given the name Bethlehem,
Gen_35:16-19; Rth_4:11.
(2) Properly to Bethlehem, a city of Judah, the full name of which was Bethlehem-
Ephratah, Gen_48:7; Mic_5:2.
(3) It is a proper name, 1Ch_2:19, 1Ch_2:50; 1Ch_4:4.
(4) It may perhaps be the same as Ephraim.
Compare Jdg_12:5; 1Sa_1:1; 1Ki_11:26. Some have supposed the meaning to be,
that they found it within the limits of the tribe of Ephraim, and that the word
Ephratah is used here with reference to that; but this is a forced construction. It
may have been indeed true that the ark was found within the limits of that tribe, but
the word Ephratah would not naturally denote this; and, besides, the tribe of
Ephraim was so large, and covered such an extent of territory, that this would
convey no distinct information; and it cannot be supposed that the writer meant to
say merely that they found it within the limits of a tribe.
or can it mean that they
actually found the ark at Ephrata, or Bethlehem, for this would not be true. A
simple and natural interpretation of the passage has been suggested, which seems to
make it plain: that, in their search for the ark, it was at Ephratah or Bethlehem that
they first heard of it, but that they actually found it in the fields of the wood. It may
seem strange that there should have been so much uncertainty about the ark as is
here implied; that David did not know where it was; and that none of the priests
knew. But, while it must be admitted that it seems to be strange, and that the fact is
not of easy explanation, it is to he remembered that the ark was at one time in the
possession of the Philistines; that when it was retaken it seems to have had no very
permanent resting place; that it may have been removed from one spot to another as
circumstances required; that it may have been committed now to one, and now to
another, for safe keeping; and thus it might have occurred, in the unsettled and
agitated state of affairs, that its exact situation might be unknown, and that a
somewhat diligent search was necessary in order to find it We know too little of the
times to enable us to pronounce upon the subject with much confidence.
We found it in the fields of the wood - Continuing our search, we found it there.
Perhaps Kirjath-jearim, 1Sa_7:1; 1Ch_13:5. It was to Kirjath-jearim that the ark
was carried after it had been taken by the Philistines 1Sa_6:21. The literal meaning
of the passage here is, “The fields of the wood” - or of Jear, where the word in
Hebrew is the same as in Kirjath-jearim. The name Kirjath-jearim means Forest
Town, or, city of the woods; and the allusion here is the same as in 1Sa_7:1. The
interpretation, then, seems to be that they heard of the ark, or learned where it was,
when they were at Ephrata or Bethlehem; but that they actually found it in the
vicinity of Kirjath-jearim. The ignorance in the case may have been merely in
regard to the exact place or house where it was at that time kept. Bethlehem was the
home or city of David, and the idea is, that, when there, and when it was
contemplated to remove the ark to Mount Zion, information or intelligence was

brought there of its exact locality, and they went forth to bring it to its new abode or
its permanent resting place.
3. CLARKE, “ Lo, we have heard of it at Ephratah - This may be considered as a
continuation of David’s vow, as if he had said: As I had determined to build a
temple for the ark, and heard that it was at Ephratah, I went and found it in the
fields of Jaar, יער ; - not the wood, but Kirjath Jaar or Jearim, where the ark was
then lodged; - and having found it, he entered the tabernacle, Psa_132:7; and then,
adoring that God whose presence was in it, he invited him to arise and come to the
place which he had prepared for him.”
4, GILL , “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, Jdg_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, Psa_78:60;
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, 1Sa_7:1. Or else the place where the temple
was to be built; which was not known till the times of David, who was of Ephratah
or Bethlehem: here he was born and brought up; and here he was, as Arama
supposes, when it was revealed to him where the temple should be built. According
to R. Moses, the sense is, We have heard of it by the hand of David, who was of
Ephratah: but Aben Ezra thinks the meaning is, that in former times men used to
say, We have heard from the mouths of the prophets that the chosen place was near
to Bethlehem Ephratah; only the precise place was not known, whether to the east
or west, or north or south, of Bethlehem. Some think that not any particular city is
intended, but a country, even all the neighbourhood of Bethlehem Ephratah; and
took in Jerusalem, where the temple was built, it being but a few miles from the
place; so Adrichomius (u) says, the country round about Ephratah had its name
from thence; see 1Ki_11:26.
ow the place found for the building of the temple was
"the fields of the wood", or the threshingfloor of Araunah the Jebusite, and was on
Mount Moriah; David found by the order he had to build an altar here, and by the
acceptance of his sacrifices, that this was the place for the house of God, 1Ch_22:1;
and here Solomon built the temple, 2Ch_3:1; and which was formerly a woody
place, as mountains generally are; and this seems to have been when Abraham
offered his son on it, who then spied a ram caught in the thickets, Gen_22:2. The
Targum is,
"we found it in the field of the forest of Lebanon, the place where the ancient fathers
prayed;''
the temple being built of the wood of Lebanon. But all this is to be understood of the

Lord, the mighty God of Jacob, who was heard of at Ephratah; the Shechinah, of
divine Majesty; so Kimchi, Arama, and Ben Melech. And indeed the Messiah is
meant, the antitype of the ark and temple; of whom the saints or believers in him, a
chorus of which is here introduced, had heard that he should be born at Ephratah,
which is Bethlehem; see Gen_35:19. And if this psalm was written by the captives in
Babylon, they might have heard of this from the prophecy of Micah, Psa_5:2; the
shepherds heard from the mouths of the angels that Christ was born there; and we
Christians have heard the same, and know and believe it, Luk_2:4. And he 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, and lying in a manger, Luk_2:7; the angels found him in the
wilderness, among the wild beasts of the field, Mar_1:13; nor had he the
convenience even of foxes, and birds of the air; had no habitation or place where to
lay his head, Mat_8:20; And he is to be found in the field of the Scriptures, where
this rich treasure and pearl of great price lies hid, Mat_13:44; and being preached
among the Gentiles, after his incarnation, sufferings, death, resurrection, and
ascension, who are compared to wildernesses, and desert places, was found by many
of them, Isa_35:1; and which serves to set off with a foil his glory; being like the
apple tree among the trees of the wood, Son_2:3.
5. KEIL, “In Psa_132:6 begins the language of the church, which in this Psalm
reminds Jahve of His promises and comforts itself with them. Olshausen regards
this Psa_132:6 as altogether inexplicable. The interpretation nevertheless has some
safe starting-points. (1) Since the subject spoken of is the founding of a fixed
sanctuary, and one worthy of Jahve, the suffix of שׁמענוּה (with Chateph as in
Hos_8:2, Ew. §60, a) and מצאנוּה refers to the Ark of the covenant, which is fem. also
in other instances (1Sa_4:17; 2Ch_8:11). (2) The Ark of the covenant, fetched up out
of Shiloh by the Israelites to the battle at Ebenezer, fell into the hands of the victors,
and remained, having been again given up by them, for twenty years in Kirjath-
Jearim (1Sa_7:1.), until David removed it out of this Judaean district to Zion
(2Sa_6:2-4; cf. 2Ch_1:4). What is then more natural than that שׂדי־יער is a poetical
appellation of Kirjath-Jearim (cf. “the field of Zoan” in Psa_78:12)? Kirjath-Jearim
has, as a general thing, very varying names. It is also called Kirjath-ha-jearim in
Jer_26:20 (Kirjath-'arim in Ezr_2:25, cf. Jos_18:28), Kirjath-ba'al in Jos_16:1-10 :50,
Ba'alah in Jos_15:9; 1Ch_13:6 (cf. Har-ha-ba'alah, Jos_15:11, with Har-Jearim in
Jos_15:10), and, as it seems, even Ba'alê Jehudah in 2Sa_6:2. Why should it not also
have been called Ja'ar side by side with Kirjath-Jearim, and more especially if the
mountainous district, to which the mention of a hill and mountain of Jearim points,
was, as the name “city of the wood” implies, at the same time a wooded district? We
therefore fall in with Kühnöl's (1799) rendering: we found it in the meadows of
Jaar, and with his remark: “Jaar is a shortened name of the city of Kirjath-Jearim.”
The question now further arises as to what Ephrathah is intended to mean. This is
an ancient name of Bethlehem; but the Ark of the covenant never was in Bethlehem.
Accordingly Hengstenberg interprets, “We knew of it in Bethlehem (where David
had spent his youth) only by hearsay, no one had seen it; we found it in Kirjath-

Jearim, yonder in the wooded environs of the city, where it was as it were buried in
darkness and solitude.” But (1) the supposition that David's words are continued
here does not harmonize with the way in which they are introduced in Psa_132:2,
according to which they cannot possibly extend beyond the vow that follows. (2) If
the church is speaking, one does not see why Bethlehem is mentioned in particular
as the place of the hearsay. (3) We heard it in Ephrathah cannot well mean anything
else than, per antiptosin (as in Gen_1:4, but without כּי ), we heard that it was in
Ephrathah. But the Ark was before Kirjath-Jearim in Shiloh. The former lay in the
tribe of Judah close to the western borders of Benjamin, the latter in the midst of
the tribe of Ephraim.
ow since אפרתי quite as often means an Ephraimite as it does
a Bethlehemite, it may be asked whether Ephrathah is not intended of the
Ephraimitish territory (Kühnöl, Gesenius, Maurer, Tholuck, and others). The
meaning would then be: we had heard that the sacred Ark was in Shiloh, but we
found it not there, but in Kirjath-Jearim. And we can easily understand why the
poet has mentioned the two places just in this way. Ephrāth, according to its etymon,
is fruitful fields, with which are contrasted the fields of the wood - the sacred Ark
had fallen from its original, more worthy abode, as it were, into the wilderness. But
is it probable, more especially in view of Mic_5:1, that in a connection in which the
memory of David is the ruling idea, Ephrathah signifies the land of Ephraim?
o,
Ephrathah is the name of the district in which Kirjath-Jearim lay. Caleb had, for
instance, by Ephrath, his third wife, a son named Hûr (Chûr), 1Ch_2:19, This Hûr,
the first-born of Ephrathah, is the father of the population of Bethlehem (1Ch_4:4),
and Shobal, a son of this Hûr, is father of the population of Kirjath-Jearim
(1Ch_2:50). Kirjath-Jearim is therefore, so to speak, the daughter of Bethlehem.
This was called Ephrathah in ancient times, and this name of Bethlehem became the
name of its district (Mic_5:1). Kirjath-Jearim belonged to Caleb-Ephrathah
(1Ch_2:24), as the northern part of this district seems to have been called in
distinction from 5egeb-Caleb (1Sa_30:14).
But משׁכּנותיו in Psa_132:7 is now neither a designation of the house of Abinadab in
Kirjath-Jearim, for the expression would be too grand, and in relation to Psa_132:5
even confusing, nor a designation of the Salomonic Temple-building, for the
expression standing thus by itself is not enough alone to designate it. What is meant
will therefore be the tent-temple erected by David for the Ark when removed to
Zion (2Sa_7:2, יריעה ). The church arouses itself to enter this, and to prostrate itself
in adoration towards (vid., Psa_99:5) the footstool of Jahve, i.e., the Ark; and to
what purpose? The ark of the covenant is now to have a place more worthy of it; the
מנוּחה , i.e., the 1 , בּית מנוּחה Ch_28:2, in which David's endeavours have through
Solomon reached their goal, is erected: let Jahve and the Ark of His sovereign
power, that may not be touched (see the examples of its inviolable character in
1Sa_5:1-12, 1 Sam 6, 2Sa_6:6.), now enter this fixed abode! Let His priests who are
to serve Him there clothe themselves in “righteousness,” i.e., in conduct that is
according to His will and pleasure; let His saints, who shall there seek and find
mercy, shout for joy! More especially, however, let Jahve for David's sake, His
servant, to whose restless longing this place of rest owes its origin, not turn back the
face of His anointed one, i.e., not reject his face which there turns towards Him in
the attitude of prayer (cf. Psa_84:10). The chronicler has understood Psa_132:10 as

an intercession on behalf of Solomon, and the situation into which we are
introduced by Psa_132:6-8 seems to require this. It is, however, possible that a more
recent poet here, in Psa_132:7-8, reproduces words taken from the heart of the
church in Solomon's time, and blends petitions of the church of the present with
them. The subject all through is the church, which is ever identical although
changing in the persons of its members. The Israel that brought the sacred Ark out
of Kirjath-Jearim to Zion and accompanied it thence to the Temple-hill, and now
worships in the sanctuary raised by David's zeal for the glory of Jahve, is one and
the same. The prayer for the priests, for all the saints, and more especially for the
reigning king, that then resounded at the dedication of the Temple, is continued so
long as the history of Israel lasts, even in a time when Israel has no king, but has all
the stronger longing for the fulfilment of the Messianic promise.”
6. SPURGEO
, “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.”

7. “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. 1 Samuel 1:1 1 Kings 11:26 . This was in the tribe of Ephraim,
and is probably the place meant by the Psalmist.
ow 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
ew
Translation, with
otes." 1837.
8. “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 (Genesis
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 1 Samuel 7:1 with 2 Samuel 6:3-4 .
--Joseph Addison Alexander.
9. “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": 2 Samuel 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.
7. "Let us go to his dwelling place;
let us worship at his footstool-
1. CALVI
, “Here he dictates to all the Lord's people a common form of mutual
exhortation to the duty of going up to the place which had been pointed out by the
Angel. The clearer the intimation God may have given of his will, the more alacrity
should we show in obeying it. Accordingly, the Psalmist intimates that now when the
people had ascertained beyond all doubt the place of God's choice, they should
admit of no procrastination, and show all the more alacrity as God was calling them
more closely, and with a more privileged familiarity, to himself, now that he had
selected a certain place of rest amongst them. He thus passes a virtual condemnation
upon the lukewarmness of those whose zeal does not increase in proportion to the
measure of revelation which they enjoy. Habitations are spoken of in the plural
number, and this it may be (though we may doubt whether the Psalmist had such
minute distinctions in his eye) because there was in the temple an inner sanctuary, a
middle apartment, and then the court. It is of more importance to attend to the
epithet which follows, where the Psalmist calls the Ark of the Covenant God's
footstool, to intimate that the sanctuary could never contain the immensity of God's
essence, as men were apt absurdly to imagine. The mere outward temple with all its
majesty being no more than his foot. stool, his people were called upon to look
upwards to the heavens and fix their contemplations with due reverence upon God
himself. We know that they were prohibited from forming any low and carnal view
of him. Elsewhere, it is true, we find it called "God's face," (Psalm 28:8,) to confirm
the faith of the people in looking to this divine symbol which was set before them.
Both ideas are brought out very distinctly in the passage before us, that, on the one
hand, it is mere superstition to suppose God confined to the temple, and that, on the
other hand, the external symbols are not without their use in the Church that, in
short, we should improve these as helps to our faith, but not rest in them. While God
dwells in heaven, and is above all heavens, we must avail ourselves of helps in rising
to the knowledge of him; and in giving us symbols of his presence, he sets, as it were,
his feet upon the earth, and suffers us to touch them. It is thus that the Holy Spirit
condescends for our profit, and in accommodation to our infirmity, raising our
thoughts to heavenly and divine things by these worldly elements. In reference to

this passage, we are called to notice the amazing ignorance of the Second Council of

ice, in which these worthy weak Fathers3 of ours wrested it into a proof of
idolatry, as if David or Solomon commanded the people to erect statues to God and
worship them.
ow, that the Mosiac ceremonies are abolished we worship at the
footstool of God, when we yield a reverential submission to. his word, and rise from
the sacraments to a true spiritual service of him. Knowing that God has not
descended from heaven directly or in his absolute character, but that. his feet, are
withdrawn from us, being placed on a footstool, we should be careful to rise to him
by the intermediate steps. Christ is he not only on whom the feet of God rest, but in
whom the whole fullness of God's essence and glory resides, and in him, therefore,
we should seek the Father. With this view he descended, that we might rise
heavenward.”
2. BAR
ES, “We will go into his tabernacles - His tents, or the fixed resting place
prepared for the ark. This is evidently language supposed to have been used on
bringing up the ark into its place in Jerusalem: language such as they may be
supposed to have sung or recited on that occasion.
We will worship at his footstool - See the notes at Psa_99:5. The meaning is, the
footstool of God: let us bow humbly at his feet. The language denotes profound
adoration. It expresses the feelings of those who bare the ark to its assigned place.”
3. GILL The tabernacles of him that was heard of at Ephratah; born in Bethlehem,
and found in the ministry of the word among the Gentiles: enter into his churches,
raised and formed there, which are the tabernacles or dwelling places of Christ;
where he has his residence, takes his walks, and dwells; and which are very lovely,
amiable, and pleasant, and so desirable by believers to go into; because of the
presence of God in them, the provisions there made for them, the company there
enjoyed; the work there done, prayer, praise, preaching, and hearing the word, and
administration of all ordinances. Some render it as a mutual exhortation, "let us go
into his tabernacles" (w); see Isa_2:2;
we will worship at his footstool; any place of worship on earth may be called the
footstool of God, with respect to heaven his throne, Isa_66:1; particularly the ark is
so called, 1Ch_28:2; in which the law was; over which was the mercy seat, and over
that the cherubim of glory, and between them the Majesty of God dwelt; so that the
ark was properly his footstool: and all this being typical of Christ may direct us to
observe, that all religious, spiritual, and evangelic worship, is to be performed in his
name, and in the faith of him, and by the assistance of his grace and Spirit; see
Psa_99:5.
4. SPURGEO
, “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."
5. “We will go ... we will worship.
ote 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.
ote 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?"
Isaiah 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.
6. “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 1 Chronicles 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 Psalms 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 (Psalms 28:2): "Hear
the voice of my supplications when I cry unto thee, when I lift up mine hands $fdq
rybdÄla 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 (Psalms 132:19) that "Solomon prepared the oracle or Debir, to set the ark
of the covenant of the Lord there": in the latter (Psalms 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": 1 Samuel 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.
7. Jim Bordwine, “This Psalm, as I noted, contains much information about God.
But this Psalm also tells us a few important facts about those who worshiped God
not only when this Psalm was sung by pilgrims on their way to Jerusalem, but also
much earlier during the time recounted in this Psalm-the time when the Temple was
dedicated. So, we really have two groups of worshipers represented in this
particular song.
Those who worshiped God at the time of the Temple's dedication-at least those
whose perspective is revealed in this Psalm-were people who believed that the
LORD should be exalted, that He should receive glory and honor, and that His
presence among them, symbolized in the Temple, was a thing to be celebrated.
When considering how these people viewed God, the tone of this Psalm tells us that
they adored Him. They wanted nothing more than to have the Temple in their
midst, to have a permanent structure in their capitol city which declared that
Jehovah dwells here and we are His people and we serve Him with glad hearts.
Moreover, these were people who were quick to recall the pious example of king
David as they honored the LORD. They believed that the LORD is pleased when His
people seek His glory and they were aligning themselves with the heritage of David,
a heritage of humbly petitioning God and a heritage of earnestly desiring to honor
Him. They quickly echoed the words and desires of David, but did so as if those
words and desires were their own. They were in the spiritual line of David, a line of

true worshipers of Jehovah, a line of devout longing for the glory of God. This
Psalm stands out as an example of selfless yearning for that which will magnify the
name of the LORD. The construction and the dedication of the Temple were
spiritual highpoints in the history of Israel. This Psalm reflects the worshipers of
God at their best-celebrating His presence among them, calling upon Him to glorify
Himself by manifesting His righteousness and prompting joyful singing in His
servants.”
8. arise, O LORD, and come to your resting place,
you and the ark of your might.
1.CALVI
, “Such language as this, inviting the great God who fills heaven and
earth to come into a new place of residence, might seem strange and harsh, but the
external symbols of religion which God had appointed are spoken of in these exalted
terms to put honor upon them, and the better to ensure to them the regard of God's
people. Should God institute no medium of intercourse, and call us to a direct
communication with heaven, the great distance at which we stand from him would
strike us with dismay, and paralyze invocation. Although, therefore, he does not
thereby change place himself, he is felt by us to draw sensibly nearer. It was thus
that he descended amongst his ancient people by the Ark of the Covenant, which he
designed to be a visible emblem of his power and grace being present amongst them.
Accordingly, the second clause of the verse is of an exegetical character, informing
the Church that God was to be understood as having come in the sense of making a
conspicuous display of his power in connection with the Ark. Hence it is called the
Ark of his strength, not a mere dead idle shadow to look upon, but what certainly
declared God's nearness to his Church. By the rest spoken of we are to understand
Mount Zion, because, as we shall see afterwards, God was ever afterwards to be
worshiped only in that place.
2. BAR
ES, “Arise, O Lord, into thy rest - Into that which is appointed for its
permanent place of repose, that it may no longer be removed from spot to spot. This
is spoken of the ark, considered as the place where God, by an appropriate symbol,
abode. That symbol - the Shechinah - rested on the cover of the ark. The same
language was used by Solomon at the dedication of the temple: “
ow, therefore,
arise, O Lord God, into thy resting place, thou and the ark of thy strength,”
2Ch_6:41.
Thou, and the ark of thy strength - The ark, the symbol of the divine power, as if the
power of God resided there, or as if the Almighty had his abode there. Perhaps the
language was derived from the fact that the ark, in the wars of the Hebrews against
their foes, was a symbol of the divine presence and protection - that by which the
divine power was put forth.”

28995748 psalm-132-commentary

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