Psa 132 | CalvinCommentaries | STEP | PSALM 132 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. A Song of Degrees. 1. O Jehovah! Remember David, and all his affliction: 2. Who sware to Jehovah, vowed to the Mighty One of Jacob. 3. If; shall enter into the tabernacle of my house, if I shall go up upon the cover of my couch, 4. If I give sleep to mine eyes, slumber to mine eyelids, 5. Until I, find a place for Jehovah, habitations for the Mighty One of Jacob 1. O Jehovah! remember David. 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 , it is true we read of חסדים ; 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 את 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.

Psalms 132

PSALM 132

The writer of this Psalm, whoever he may have been ^{▼▼
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.} 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.

A Song of Degrees.

1. O Jehovah! remember David. 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 חסדים; 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 את 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.