Psa 132:8-10 | KingComments | STEP | is the only mention of “the ark” in the book of Psalms. This is in connection with the future restoration of the temple in Jerusalem, the place the LORD has chosen to establish His Name there. As a result, the new name of Jerusalem will henceforth be Yahweh Shammah , which means “the LORD is there” ( ). The ark represents the presence of the LORD. The LORD Himself will dwell in Zion, and therefore the ark will no longer be needed ( ). Now that the dwelling place for the ark has been found ( ), David wants to bring the ark there and make it the center of service to the LORD again. He does this prayerfully. His prayer involves three requests. The first request is in and concerns the resting place for the LORD and His ark. This is answered in . The second request is in and concerns the priests. This is answered in . Finally, the third request is in and concerns the Son of David. This is answered in . David uses words spoken by Moses in his prayer ( ). Moses did so in view of the rising up of the ark, for when the LORD goes with them, all obstacles are removed and all enemies are defeated (cf. ). The God-fearing here asks the LORD to arise and go to His resting place. The words of this prayer are also spoken by Solomon at the dedication of the temple ( ). The LORD “and the ark of Your strength” are mentioned in the same breath. The ark symbolizes both the LORD Himself and His strength. The priests who serve at the ark are to be “clothed with righteousness” ( ). They shall not act wickedly as the sons of Eli did, who thereby brought upon themselves the judgment of God ( ). The clothing of righteousness symbolizes the dignity and truthfulness of the priests to serve the LORD in His presence according to His pleasure. The sacrifice will not be despised, but honored and brought with joy and gratitude by God’s “godly ones”. The “godly ones” are the chasidim , the faithful, those who are faithful to the covenant. The word chasidim is derived from Adonai, which is lovingkindness or the faithfulness of God to His covenant. “Be clothed with righteousness” means, fundamentally, that the priests reflect the features and glory of the LORD. This involves not only His holiness, but also His grace and mercy. That is the meaning of the priests’ clothing described in Exodus 28. Likewise, the bride of Christ is clothed “in fine linen, bright [and] clean; for the fine linen is the righteous acts of the saints” ( ). Here “righteous acts” means the righteous deeds that the bride has done out of love for the Bridegroom. The first part of this song concludes by asking that the LORD will not reject the prayer of the previous two verses ( ). The prayer of is temporarily interrupted in where the background of the prayer is given. Then the thread is picked up again here in . The psalmist, anointed by God, makes intercession on the basis of the LORD’s oath to David. The oath of the LORD is the response to David’s oath in and to what David did as a servant of the LORD to seek a resting place for Him. It is the prayer “of Your anointed”. It makes all the difference to God who prays. His anointed here is the anointed son of David; prophetically it is Christ, the great Son of David. It is a prayer “for the sake of David Your servant”. David is the man after God’s heart, to whom He has made the promise of His great Son, Who will sit on David’s throne forever and ever. A prayer with those references – to His Son and to His promises – God can never reject. The Lord Jesus is the Anointed in three ways: 1. when He was on earth, 2. now that He is in heaven, and 3. soon when He comes to earth again, then to reign. 1. He was anointed with the Holy Spirit at the beginning of His public ministry in Israel ( ). 2. He is the Christ, which means Anointed. After His death on the cross and His resurrection, He ascended into heaven and seated Himself at God’s right hand. There God “made Him both Lord and Christ” ( ). 3. In Psalm 45, He is anointed upon accepting His kingship when He sits on the Messianic throne ( ; ). The latter is what we are talking about here in Psalm 132. We find here the Son of David, anointed and thus declared as the King-Messiah. He prays here as the Son of David to God on the basis of what the LORD swore to David.

‏ Psalms 132:8-10

Prayer of God’s Anointed

Psa 132:8 is the only mention of “the ark” in the book of Psalms. This is in connection with the future restoration of the temple in Jerusalem, the place the LORD has chosen to establish His Name there. As a result, the new name of Jerusalem will henceforth be Yahweh Shammah, which means “the LORD is there” (Eze 48:35b). The ark represents the presence of the LORD. The LORD Himself will dwell in Zion, and therefore the ark will no longer be needed (Jer 3:16).

Now that the dwelling place for the ark has been found (Psa 132:6), David wants to bring the ark there and make it the center of service to the LORD again. He does this prayerfully. His prayer involves three requests. The first request is in Psa 132:8 and concerns the resting place for the LORD and His ark. This is answered in Psa 132:14. The second request is in Psa 132:9 and concerns the priests. This is answered in Psa 132:16. Finally, the third request is in Psa 132:10 and concerns the Son of David. This is answered in Psa 132:17-18.

David uses words spoken by Moses in his prayer (Num 10:35). Moses did so in view of the rising up of the ark, for when the LORD goes with them, all obstacles are removed and all enemies are defeated (cf. Psa 68:1b). The God-fearing here asks the LORD to arise and go to His resting place.

The words of this prayer are also spoken by Solomon at the dedication of the temple (2Chr 6:41-42). The LORD “and the ark of Your strength” are mentioned in the same breath. The ark symbolizes both the LORD Himself and His strength.

The priests who serve at the ark are to be “clothed with righteousness” (Psa 132:9). They shall not act wickedly as the sons of Eli did, who thereby brought upon themselves the judgment of God (1Sam 2:11-17 ; 30-34). The clothing of righteousness symbolizes the dignity and truthfulness of the priests to serve the LORD in His presence according to His pleasure.

The sacrifice will not be despised, but honored and brought with joy and gratitude by God’s “godly ones”. The “godly ones” are the chasidim, the faithful, those who are faithful to the covenant. The word chasidim is derived from Adonai, which is lovingkindness or the faithfulness of God to His covenant.

“Be clothed with righteousness” means, fundamentally, that the priests reflect the features and glory of the LORD. This involves not only His holiness, but also His grace and mercy. That is the meaning of the priests’ clothing described in Exodus 28. Likewise, the bride of Christ is clothed “in fine linen, bright [and] clean; for the fine linen is the righteous acts of the saints” (Rev 19:8). Here “righteous acts” means the righteous deeds that the bride has done out of love for the Bridegroom.

The first part of this song concludes by asking that the LORD will not reject the prayer of the previous two verses (Psa 132:10). The prayer of Psa 132:1-2 is temporarily interrupted in Psa 132:3-9 where the background of the prayer is given. Then the thread is picked up again here in Psa 132:10. The psalmist, anointed by God, makes intercession on the basis of the LORD’s oath to David. The oath of the LORD is the response to David’s oath in Psa 132:3-5 and to what David did as a servant of the LORD to seek a resting place for Him.

It is the prayer “of Your anointed”. It makes all the difference to God who prays. His anointed here is the anointed son of David; prophetically it is Christ, the great Son of David. It is a prayer “for the sake of David Your servant”. David is the man after God’s heart, to whom He has made the promise of His great Son, Who will sit on David’s throne forever and ever. A prayer with those references – to His Son and to His promises – God can never reject.

The Lord Jesus is the Anointed in three ways: 1. when He was on earth, 2. now that He is in heaven, and 3. soon when He comes to earth again, then to reign.

1. He was anointed with the Holy Spirit at the beginning of His public ministry in Israel (Mt 3:16).

2. He is the Christ, which means Anointed. After His death on the cross and His resurrection, He ascended into heaven and seated Himself at God’s right hand. There God “made Him both Lord and Christ” (Acts 2:36).

3. In Psalm 45, He is anointed upon accepting His kingship when He sits on the Messianic throne (Psa 45:7; Heb 1:9).

The latter is what we are talking about here in Psalm 132. We find here the Son of David, anointed and thus declared as the King-Messiah. He prays here as the Son of David to God on the basis of what the LORD swore to David.