Psa 132:1-7 | TDavid | STEP | PSALM 132 OVERVIEW . Title . A Song of Degrees. A joyful song indeed: let all pilgrims to the New Jerusalem sing it often. The degrees or ascents are very visible; the theme ascends step by step from, "afflictions" to a "crown", from "remember David", to, "I will make the horn of David to bud." The latter half is like the over arching sky bending above "the fields of the wood" which are found in the resolves and prayers of the former portion. Division . Our translators have rightly divided this Psalm. It contains a statement of David's anxious care to build a house for the Lord ( ); a prayer at the removal of the Ark ( ); and a pleading of the divine covenant and its promises ( - 18). EXPOSITION Verse 1 . LORD, remember David, and all his afflictions. With David the covenant was made, and therefore his name is pleaded on behalf of his descendants, and the people who would be blessed by his dynasty. Jehovah, who changes not, will never forget one of his servants, or fail to keep his covenant; yet for this thing he is to be entreated. That which we are assured the Lord will do must, nevertheless, be made a matter of prayer. The request is that the Lord would remember, and this is a word full of meaning. We know that the Lord remembered Noah, and assuaged the flood; he remembered Abraham, and sent Lot out of Sodom; he remembered Rachel, and Hannah, and gave them children; he remembered his mercy to the house of Israel, and delivered his people. That is a choice song wherein we sing, "He remembered us in our low estate: for his mercy endureth for ever"; and this is a notable prayer, "Lord remember me." The plea is urged with God that he would bless the family of David for the sake of their progenitor; how much stronger is our master argument in prayer that God would deal well with us for Jesus' sake! David had no personal merit; the plea is based upon the covenant graciously made With him: but Jesus has deserts which are his own, and of boundless merits these we may urge without hesitation. When the Lord was angry with the reigning prince, the people cried, "Lord remember David"; and when they needed any special blessing, again they sang, "Lord, remember David." This was good pleading, but it was not so good as ours, which runs on this wise, "Lord, remember Jesus, and all his afflictions." The afflictions of David here meant were those which came upon him as a godly man his endeavours to maintain the worship of Jehovah, and to provide for its decent and suitable celebration. There was always an ungodly party in the nation, and these persons were never slow to slander, hinder, and molest the servant of the Lord. Whatever were David's faults, he kept true to the one, only, living, and true God; and for this he was a speckled bird among monarchs. Since he zealously delighted in the worship of Jehovah, his God, he was despised and ridiculed by those who could not understand his enthusiasm. God will never forget what his people suffer for his sake. No doubt innumerable blessings descend upon families and nations through the godly lives and patient sufferings of the saints. We cannot be saved by the merits of others, but beyond all question we are benefited by their virtues. Paul saith, "God is not unrighteous to forget your work and labour of love, which ye have showed toward his name." Under the New Testament dispensation, as well as under the Old, there is a full reward for the righteous. That reward frequently comes upon their descendants rather than upon themselves: they sow, and their successors reap. We may at this day pray -- Lord, remember the martyrs and confessors of our race, who suffered for thy name's sake, and bless our people and nation with gospel grace for our fathers' sakes. EXPLANATORY NOTES AND QUAINT SAYINGS Whole Psalm . -- Lightfoot ascribes this Psalm to David, and supposes it to have been composed on the second removal of the ark from the house of Obededom: , 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: , etc. Others are of opinion, that it was composed by Solomon for the solemn services that were celebrated at the dedication of the Temple. --James Anderson's note to Calvin in loc. Whole Psalm . The Psalm is divided into four stanzas of ten lines, each of which contains the name of David. The first part begins with speaking of David's vow to the Lord, the third with the Lord's promise to David. --William Kay. Whole Psalm . The parallelisms need to be traced with some care. are answered by , by ; by ; by Ps 132:15-16; by . An attention to these parallelisms is often necessary to bring out the meaning of Scripture. --Joseph Angus, in "The Bible Handbook", 1862. Verse 1 . LORD , remember. It is a gracious privilege to be permitted to be God's reminders. Faith is encouraged to remind him of his covenant, and of his precious promises. There is, indeed, no forgetfulness with him. The past, as also the future, is a present page before his eye. But by this exercise we impress on our own minds invaluable lessons. --Henry Law. Verse 1 . Remember David , and all his afflictions. Solomon was a wise man, yet pleads not any merit of his own; -- I am not worthy, for whom thou shouldest do this, but, "Lord, remember David", with whom thou madest the covenant; as Moses prayed ( ), "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 ( ). Remember all his humility and weakness, so some read it; all that pious and devout affection with which he had made the following vow. --Matthew Henry. Verse 1 . Remember ... all his afflictions. The sufferings of believers for tim cause of truth are not meritorious, but neither are they in vain; they are not forgotten by God. - 12. --Christopher Starke, 1740. Verse 1 . Afflictions . The Hebrew word for "afflictions" is akin to the word for "trouble" in : "Now, behold, in my trouble I have prepared for the house of the Lord an hundred thousand talents of gold." --H. T. Armfeld. Verse 1-2 . If the Jew could rightly appeal to God to show mercy to his church and nation for the sake of that shepherd youth whom he had advanced to the kingdom , much more shall we justly plead our cause in the name of David's son (called David four times in the prophets), and of all his trouble, all the sorrows of his birth and infancy, his ministry and passion and death, which he bore as a consequence of his self dedication to his father's will, when his priesthood, foreordained from all eternity, was confirmed with an oath, "for these Levitical priests were made without swearing an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchizedek": Heb 7:21 . --Theodoret and C'assiodorus, in Neale and Littledale. HINTS FOR PASTORS AND LAYPERSONS Verse 1 . The Lord remembers Jesus, our David: he loves him, he delights in him, he is with him. In that memory his griefs have a prominent place -- "all his afflictions." Yet the Lord would be put in remembrance by his people. Verse 1-2 . Concerning his people, The Lord remembers, Their persons. Their afflictions. Their vows. The Lord remembers them, To accept them. To sympathize with them. To assist them. Verse 1-2 . God remembers his people, each one: "Remember David." The Spirit maketh intercession within us according to the will of God. He remembers their afflictions: "David and all his afflictions." "I know thy works and thy tribulation." He remembers their vows, especially, Those which relate to his service. Those which are solemnly made. Those which are faithfully performed. --G. R. Verse 1-5 . Notice, How painfully David felt what he conceived to be a dishonouring of God, which he thought he might be able to remedy. Consider "his afflictions", -- because the ark dwelt within curtains, while he himself dwelt in a house of cedar: . Consider, Its singularity. Most find affliction in personal losses; very few suffer from a cause like this. b) The little sympathy such a feeling meets with from the most of men. "If God means to convert the heathen, he can do it without you, young man", was said to Dr., then Mr. Carey, when heathenism was an affliction to him. c) Its fittingness to a really God fearing man. d) Its pleasingness to God: . How earnestly he set himself to remedy the evil he deplored: "He sware", etc. There cannot be the least doubt that he would have foregone the enjoyment of temporal luxuries until he had accomplished the work dear to his heart, if he had been permitted of God. Remark, There is little zeal for God's honour when self denial is not exercised for the sake of his cause. b) Were a like zeal generally shown by God's people, there would be more givers and more liberal gifts; more workers, and the work more heartily and better done. c) It would be well to astonish the world, and deserve the commendations of the righteous by becoming enthusiasts for the honour of God. --J. F.

Psalms 132:1-7

PSALM 132 OVERVIEW.

Title. A Song of Degrees. A joyful song indeed: let all pilgrims to the New Jerusalem sing it often. The degrees or ascents are very visible; the theme ascends step by step from, "afflictions" to a "crown", from "remember David", to, "I will make the horn of David to bud." The latter half is like the over arching sky bending above "the fields of the wood" which are found in the resolves and prayers of the former portion.

Division. Our translators have rightly divided this Psalm. It contains a statement of David's anxious care to build a house for the Lord (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).

EXPOSITION

Verse 1. LORD, remember David, and all his afflictions. With David the covenant was made, and therefore his name is pleaded on behalf of his descendants, and the people who would be blessed by his dynasty. Jehovah, who changes not, will never forget one of his servants, or fail to keep his covenant; yet for this thing he is to be entreated. That which we are assured the Lord will do must, nevertheless, be made a matter of prayer. The request is that the Lord would remember, and this is a word full of meaning. We know that the Lord remembered Noah, and assuaged the flood; he remembered Abraham, and sent Lot out of Sodom; he remembered Rachel, and Hannah, and gave them children; he remembered his mercy to the house of Israel, and delivered his people. That is a choice song wherein we sing, "He remembered us in our low estate: for his mercy endureth for ever"; and this is a notable prayer, "Lord remember me." The plea is urged with God that he would bless the family of David for the sake of their progenitor; how much stronger is our master argument in prayer that God would deal well with us for Jesus' sake! David had no personal merit; the plea is based upon the covenant graciously made With him: but Jesus has deserts which are his own, and of boundless merits these we may urge without hesitation. When the Lord was angry with the reigning prince, the people cried, "Lord remember David"; and when they needed any special blessing, again they sang, "Lord, remember David." This was good pleading, but it was not so good as ours, which runs on this wise, "Lord, remember Jesus, and all his afflictions."

The afflictions of David here meant were those which came upon him as a godly man his endeavours to maintain the worship of Jehovah, and to provide for its decent and suitable celebration. There was always an ungodly party in the nation, and these persons were never slow to slander, hinder, and molest the servant of the Lord. Whatever were David's faults, he kept true to the one, only, living, and true God; and for this he was a speckled bird among monarchs. Since he zealously delighted in the worship of Jehovah, his God, he was despised and ridiculed by those who could not understand his enthusiasm. God will never forget what his people suffer for his sake. No doubt innumerable blessings descend upon families and nations through the godly lives and patient sufferings of the saints. We cannot be saved by the merits of others, but beyond all question we are benefited by their virtues. Paul saith, "God is not unrighteous to forget your work and labour of love, which ye have showed toward his name." Under the New Testament dispensation, as well as under the Old, there is a full reward for the righteous. That reward frequently comes upon their descendants rather than upon themselves: they sow, and their successors reap. We may at this day pray -- Lord, remember the martyrs and confessors of our race, who suffered for thy name's sake, and bless our people and nation with gospel grace for our fathers' sakes.

EXPLANATORY NOTES AND QUAINT SAYINGS

Whole Psalm. -- Lightfoot ascribes this Psalm to David, and supposes it to have been composed on the second removal of the ark from the house of Obededom: 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.

Whole Psalm. The Psalm is divided into four stanzas of ten lines, each of which contains the name of David. The first part begins with speaking of David's vow to the Lord, the third with the Lord's promise to David. --William Kay.

Whole Psalm. The parallelisms need to be traced with some care. Psalms 132:1-6 are answered by Psalms 132:12, Psalms 132:7 by Psalms 132:13; Psalms 132:8 by Psalms 132:14; Psalms 132:9 by Ps 132:15-16; Psalms 132:10 by Psalms 132:17-18.

An attention to these parallelisms is often necessary to bring out the meaning of Scripture. --Joseph Angus, in "The Bible Handbook", 1862.

Verse 1. LORD, remember. It is a gracious privilege to be permitted to be God's reminders. Faith is encouraged to remind him of his covenant, and of his precious promises. There is, indeed, no forgetfulness with him. The past, as also the future, is a present page before his eye. But by this exercise we impress on our own minds invaluable lessons. --Henry Law.

Verse 1. Remember David, and all his afflictions. Solomon was a wise man, yet pleads not any merit of his own; -- I am not worthy, for whom thou shouldest do this, but, "Lord, remember David", with whom thou madest the covenant; as Moses prayed (Exodus 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 (2 Samuel 7:2). Remember all his humility and weakness, so some read it; all that pious and devout affection with which he had made the following vow. --Matthew Henry.

Verse 1. Remember ... all his afflictions. The sufferings of believers for tim cause of truth are not meritorious, but neither are they in vain; they are not forgotten by God. Matthew 5:11- 12. --Christopher Starke, 1740.

Verse 1. Afflictions. The Hebrew word for "afflictions" is akin to the word for "trouble" in 1 Chronicles 12:14: "Now, behold, in my trouble I have prepared for the house of the Lord an hundred thousand talents of gold." --H. T. Armfeld.

Verse 1-2. If the Jew could rightly appeal to God to show mercy to his church and nation for the sake of that shepherd youth whom he had advanced to the kingdom, much more shall we justly plead our cause in the name of David's son (called David four times in the prophets), and of all his trouble, all the sorrows of his birth and infancy, his ministry and passion and death, which he bore as a consequence of his self dedication to his father's will, when his priesthood, foreordained from all eternity, was confirmed with an oath, "for these Levitical priests were made without swearing an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchizedek": Heb 7:21 Psalms 100:4. --Theodoret and C'assiodorus, in Neale and Littledale.

HINTS FOR PASTORS AND LAYPERSONS

Verse 1.

Verse 1-2. Concerning his people,

Verse 1-2.

Verse 1-5. Notice,

b) The little sympathy such a feeling meets with from the most of men. "If God means to convert the heathen, he can do it without you, young man", was said to Dr., then Mr. Carey, when heathenism was an affliction to him.

c) Its fittingness to a really God fearing man.

d) Its pleasingness to God: 1 Samuel 2:30.

b) Were a like zeal generally shown by God's people, there would be more givers and more liberal gifts; more workers, and the work more heartily and better done.

c) It would be well to astonish the world, and deserve the commendations of the righteous by becoming enthusiasts for the honour of God. --J. F.

EXPOSITION

Verse 2. How he sware unto the Lord, and vowed unto the mighty God of Jacob. Moved by intense devotion, David expressed his resolve in the form of a solemn vow, which was sealed with an oath. The fewer of such vows the better under a dispensation whose great Representative has said, "swear not at all." Perhaps even in this case it had been wiser to have left the pious resolve in the hands of God in the form of a prayer; for the vow was not actually fulfilled as intended, since the Lord forbade David to build him a temple. We had better not swear to do anything before we know the Lord's mind about it, and then we shall not need to swear. The instance of David's vows shows that vows are allowable, but it does not prove that they are desirable. Probably David went too far in his words, and it is well that the Lord did not hold him to the letter of his bond, but accepted the will for the deed, and the meaning of his promise instead of the literal sense of it. David imitated Jacob, that great maker of vows at Bethel, and upon him rested the blessing pronounced on Jacob by Isaac, "God Almighty bless thee" (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.

Note, upon this verse, that Jehovah was the God of Jacob, the same God evermore; that he had this for his attribute, that he is mighty -- mighty to succour his Jacobs who put their trust in him, though their afflictions be many. He is, moreover, specially the Mighty One of his people; he is the God of Jacob in a sense in which he is not the God of unbelievers. So here we have three points concerning our God: -- name, Jehovah; attribute, mighty; special relationship, "mighty God of Jacob." He it is who is asked to remember David and his trials, and there is a plea for that blessing in each one of the three points.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 2. And vowed. The history does not record the time nor the occasion of this vow; but history does record how it was ever in David's thoughts and on David's heart. David, indeed, in the first verse, asks of God to remember his afflictions, and then records his vow; and you may, perhaps, think that the vow was the consequence of his afflictions, and that he made it contingent on his deliverance ... It is far more consistent with the character of David to look upon the affliction to which he alludes as resulting from the Lord's not permitting him to carry out his purpose of erecting an earthly habitation for the God of heaven, inasmuch as he had shed blood abundantly. And if, as is more than probable, amid that blood which he had shed, David's conscience recalled the blood of Uriah as swelling the measure, he could not but be deeply afflicted, even while he acknowledged the righteousness of the sentence.

But though not permitted of God to execute his purpose, we cannot but feel and own that it was a noble resolution which David here makes; and though recorded in all the amplification of Oriental imagery, it expresses the holy determination of the Psalmist to forego every occupation and pursuit, and not to allow a single day to elapse till he had at least fixed on the site of the future temple. --Barton Bouchier.

Verse 2. He vowed. He who is ready to vow on every occasion will break his vow on every occasion. It is a necessary rule, that "we be as sparing in making our vows as may be"; there being many great inconveniences attending frequent and multiplied vows. It is very observable, that the Scripture mentions very few examples of vows, compared with the many instances of very great and wonderful providences; as if it would give us some instances, that we might know what we have to do, and yet would give us but few, that we might know we are not to do it often. You read Jacob lived seven score and seven years (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."

Verse 2. Vowed unto the mighty God of Jacob. The first holy votary that ever we read of was Jacob here mentioned in this text, who is therefore called thee father of vows: and upon this account some think David mentions God here under the title of "the mighty God of Jacob", rather than any other, because of his vow. --Abraham Wright.

Verse 2. The mighty God of Jacob. The title strong one of Jacob, by which God is here designated, first used by Jacob himself, 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.

Verse 2. Where the interpreters have translated, "the God of Jacob", it is in the Hebrew, "the mighty in Jacob." Which name is sometimes attributed unto the angels, and sometimes it is also applied to other things wherein are great strength and fortitude; as to a lion, an ox, and such like. But here it is a singular word of faith, signifying that God is the power and strength of his people; for only faith ascribes this unto God. Reason and the flesh do attribute more to riches, and such other worldly helps as man seeth and knoweth. All such carnal helps are very idols, which deceive men, and draw them to perdition; but this is the strength and fortitude of the people, to have God present with them ... So the Scripture saith in another place: "Some trust in chariots, and some in horses, but we will remember the name of the Lord." Likewise Paul saith: "Be strong in the Lord, and in the power of his might." For this power is eternal, and deceives not. All other powers are not only deceitful, but they are transitory, and continue but for a moment. --Martin Luther.

EXPOSITION

Verse 3. Surely I will not come into the tabernacle of my house, nor go up into my bed. Our translators give the meaning, though not the literal form, of David's vow, which ran thus, "If I go" -- "If I go up", etc. This was an elliptical form of imprecation, implying more than it expressed, and having therefore about it a mystery which made it all the more solemn. David would not take his ease in his house, nor his rest in his bed, till he had determined upon a place for the worship of Jehovah. The ark had been neglected, the Tabernacle had fallen into disrespect; he would find the ark, and build for it a suitable house; he felt that he could not take pleasure in his own palace till this was done. David meant well, but he spake more than he could carry out. His language was hyperbolical, and the Lord knew what he meant: zeal does not always measure its terms, for it is not thoughtful of the criticisms of men, but is carried away with love to the Lord, who reads the hearts of his people. David would not think himself housed till he had built a house for the Lord, nor would he reckon himself rested till he had said, "Arise, O Lord, into thy rest." Alas, we have many around us who will never carry their care for the Lord's worship too far! No fear of their being indiscreet? They are housed and bedded, and as for the Lord, his people may meet in a barn, or never meet at all, it will be all the same to them. Observe that Jacob in his vow spoke of the stone being God's house, and David's vow also deals with a house for God.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 3. Surely I will not come into the tabernacle of my house, etc. To avoid the absurdity of thinking that David should make such a rash and unwarrantable vow as this might seem to be, that till he had his desire satisfied in that which is afterwards expressed he would abide in the open air, and never go within his doors, nor ever take any rest, either by day or by night, some say that David spake this with reference to his purpose of taking the fort of Zion from the Jebusites (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. Neither is it any more in effect than if he had said, I will never lay by this care to mind myself in anything whatsoever: I shall never with any content abide in mine own house, nor with any quiet rest in my bed, until, etc. --Arthur Jackson, 1593-1666.

Verse 3. Surely I will not come into the tabernacle of my house, etc. When 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.

Verse 3. 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.

Verse 3. I will not come into the tent which is my house. What does this singular form of expression denote? Is it "an instance of the way in which the associations of the old patriarchal tent life fixed themselves in the language of the people", as Perowne suggests? or does David deliberately select it to imply that even his palace is but a tent as compared with the Huse that he will rear for God? --Samuel Cox.

Verse 3. Nor go up into my bed. From the expression of the Psalmist it would seem that a lofty bed was not only a necessary luxury, but a sign of superior rank. This idea was very prevalent in the period of the revival of the arts on the Continent, whole the state bed, often six feet high, always stood on a dais in an alcove, richly curtained off from 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); Nero had a golden one; that of the Mogul Aurungzeebe was jewelled; and, lastly, in the privy purse expenses of our own profligate Charles II., we read of a "silver bedstead for Mrs. Gwynn." And to this day the state bedsteads in the viceregal palace at Cairo are executed in the same metal, and are supposed to have cost upwards of 3,000 pounds sterling each. --From "The Biblical Museum", 1879.

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."

Verse 3-5. This admirable zeal of this pious king condemns the indifference of those who leave the sacred places which are dependent upon their care in a condition of shameful, neglect, while they lavish all their care to make for themselves sumptuous houses. -- Pasquier Quesnel (1634-1719), dans "Les Pseaumes, avec des Reflexions," 1700.

HINTS FOR PASTORS AND LAYPERSONS

Verse 3-5.

EXPOSITION

Verse 4. I will not give sleep to mine eyes, or slumber to wine eyelids. He could not enjoy sleep till he had done his best to provide a place for the ark. It is a strong expression, and it is not to be coolly discussed by us. Remember that the man was all on fire, and he was writing poetry also, and therefore his language is not that which we should employ in cold blood. Everybody can see what he means, and how intensely he means it. Oh, that many more were seized with sleeplessness because the house of the Lord lies waste? They can slumber fast enough, and not even disturb themselves with a dream, though the cause of God should be brought to the lowest ebb by their covetousness. What is to become of those who have no care about divine things, and never give a thought to the claims of their God?

EXPOSITION

Verse 5. Until I find out a place for the Lord, an habitation for the mighty God of Jacob. He resolved to find a place where Jehovah would allow his worship to be celebrated, a house where God would fix the symbol of his presence, and commune with his people. At that time, in all David's land, there was no proper place for that ark whereon the Lord had placed the mercy seat, where prayer could be offered, and where the manifested glory shone forth. All things had fallen into decay, and the outward forms of public worship were too much disregarded; hence the King resolves to be first and foremost in establishing a better order of things.

Yet one cannot help remembering that the holy resolve of David gave to a place and a house much more importance than the Lord himself ever attached to such matters. This is indicated in Nathan's message from the Lord to the king -- "Go and tell my servant David, Thus saith the Lord, Shalt thou build me an house for me to dwell in? Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle. In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar?" Stephen in his inspired speech puts the matter plainly: "Solomon built him an house. Howbeit the Most High dwelleth not in temples made with hands." It is a striking fact that true religion never flourished more in Israel than before the temple was built, and that from the day of the erection of that magnificent house the spirit of godliness declined. Good men may have on their hearts matters which seem to them of chief importance, and it may be acceptable with God that they should seek to carry them out; and yet in his infinite wisdom he may judge it best to prevent their executing their designs. God does not measure his people's actions by their wisdom, or want of wisdom, but by the sincere desire for his glory which has led up to them. David's resolution, though he was not allowed to fulfil it, brought a blessing upon him: the Lord promised to build the house of David, because he had desired to build the house of the Lord. Moreover, the King was allowed to prepare the treasure for the erection of the glorious edifice which was built by his son and successor. The Lord shows the acceptance of what we desire to do by permitting us to do something else which his infinite mind judges to be fitter for us, and more honourable to himself.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 5. An habitation for the mighty God of Jacob. Jacob "vowed a vow", when he declared, "this ... shall be God's house": Genesis 28:20-22. David accordingly preserved a reminiscence of the fact, when he vowed a vow in connection with a similar object. -- H. T. Armfield.

HINTS FOR PASTORS AND LAYPERSONS

Verse 5. Something to live for -- to find fresh habitations for God.

Verse 5. "A place for the LORD." In the heart, the home, the assembly, the life. Everywhere we must find or make a place for the Lord.

Verse 5. "The mighty God of Jacob."

EXPOSITION

Verse 6. Meanwhile, where was the habitation of God among men? He was wont to shine forth from between the cherubim, but where was the ark? It was like a hidden thing, a stranger in its own land.

Lo, we heard of it at Ephratah. Rumours came that it was somewhere in the land of Ephraim, in a temporary lodging; rather an object of dread than of delight. Is it not wonderful that so renowned a symbol of the presence of the Lord should be lingering in neglect -- a neglect so great that it was remarkable that we should have heard of its whereabouts at all? When a man begins to think upon God and his service it is comforting that the gospel is heard of. Considering the opposition which it has encountered it is marvellous that it should be heard of, and heard of in a place remote from the central city; but yet we are sorrowful that it is only in connection with some poor despised place that we do hear of it. What is Ephratah Who at this time knows where it was? How could the ark have remained there so long?

David instituted a search for the ark. It had to be hunted for high and low; and at last at Kirjathjearim, the forest city, he came upon it. How often do souls find Christ and his salvation in out of the way places! What matters where we meet with him so long as we do behold him, and final life in him? That is a blessed Eureka which is embedded in our text -- "we found it." The matter began with hearing, led on to a search, and concluded in a joyful find. "We found it in the fields of the wood." Alas that there should be no room for the Lord in the palaces of kings, so that he must needs take to the woods. If Christ be in a wood he will yet be found of those who seek for him. He is as near in the rustic home, embowered among the trees, as in the open streets of the city; yea, he will answer prayer offered from the heart of the black forest where the lone traveller seems out of all hope of hearing. The text presents us with an instance of one whose heart was set upon finding the place where God would meet with him; this made him quick of hearing, and so the cheering news soon reached him. The tidings renewed his ardour, and led him to stick at no difficulties in his search; and so it came to pass that, where he could hardly have expected it, he lighted upon the treasure which he so much prized.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 6. We heard of it at Ephratah. This is commonly understood of Bethlehem, as that place had this name. But the ark never was at Bethlehem, at least we read of no such thing. There was a district called by this name, or one closely resembling it, where Elkanah, Samuel's father, lived, and whence Jeroboam came, both of whom are called Ephrathites. 1 Samuel 1:1 1 Kings 11:26. This was in the tribe of Ephraim, and is probably the place meant by the Psalmist. Now the ark had been for a long series of years at Shiloh, which is in Ephraim, when it was taken to be present at the battle with the Philistines, in which Hophni and Phinehas, the sons of Eli, were slain, and when thirty thousand of the Israelites lost their lives, together with the capture of the ark. The frightful report of this calamity was brought to Eli, and occasioned his instant death. This appears to be the event referred to in the words, "We heard of it at Ephratah"; and a grievous report it was, not likely to be soon forgotten.

We found it in the fields of Jaar. After the ark had been for some time in the land of the Philistines, they sent it away, and it came to Bethshemesh, in the tribe of Judah. 1Sa 6:12. In the immediate vicinity of this place was also Kirjathjearim, i.e. the city of Jaar, to which the ark was removed; for the Bethshemites were afraid to retain it, as many thousands of them had lost their lives, for the violation of the sanctity of the ark, by looking into it. As this slaughter took place close by, if not in the fields of Jaar, the Psalmist, with reference to it, says, "We found it in the fields of Jaar." Having glanced at these two afflictive and memorable events, he goes on with his direct design, of encouraging the people to perform due honour to the ark, and to the temple, by contrasting with the sad occurrences to which he had adverted their present joy and prosperity. --William Walford, in "The Book of Psalms. A New Translation, with Notes." 1837.

Verse 6. We heard of it at Ephratah, etc. Either of the ark which David and others had heard of, that it formerly was at Shiloh (Joshua 18:1), here called Ephratah, as some think; so the Ephraimites are called Ephrathites (Judges 12:5); and Elkanah of Ramathaimzophim, of Mount Ephraim, is said to be an Ephrathite (1 Samuel 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 (Psalms 78:60,67-68). "We found it in the fields of the wood;" at Kirjathjearim, which signifies the city of woods; being built among woods, and surrounded with them: here the ark was twenty years, and here David found it; and from hence he brought it to the house of Obededom, and from thence to Zion.

Christ has been found in the fields of the wood; in a low, mean, abject state, as this phrase signifies: Ezekiel 16:5. The shepherds found him rejected from being in the inn, there being no room for him, anti lying in a manger (Luke 2:7,16); the angels found him in the wilderness, among tile wild beasts of the field ( 1:13); nor had he the convenience even of foxes and birds of the air; he had no habitation or place where to lay his head: Matthew 8:20. And he is to be found in the field of the Scriptures, where tiffs rich treasure and pearl of great price lies hid: Matthew 8:44. -- John Gill.

Verse 6. We heard of it at Ephratah. The only explanation, equally agreeable to usage and the context, is that which makes Ephratah the ancient name of Bethlehem (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.

Verse 6. We heard of it at Ephratah, etc. Having prepared a sumptuous tabernacle, or tent, for the ark on Mount Zion, in the "City of David", a great national assembly was summoned, at which all the tribes were invited to attend its removal to this new sanctuary. The excitement spread over all Israel. "We heard men say at Ephratah Bethlehem, in the south of the land, and we found them repeat it in the woody Lebanon", sings the writer of the 132nd Psalm, according to Ewald's rendering. "Let us go into his tabernacle; let us worship at his footstool." The very words of the summons were fitted to rouse the deepest feelings of the nation, for they were to gather at Baalah, of Judah, another name for Kirjathjearim, to "bring up thence" to the mountain capital "the Ark of God, called by the name, the name of Jehovah of Hosts that dwelleth between the cherubim": 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.

Verse 6. Ephratah. The Psalmist says, that David himself, even when a youth in Bethlehem Ephratah, heard of the sojourn of the ark in Kirjathjearim, and that it was a fond dream of David's boyhood to be permitted to bring up the ark to some settled habitation, which he desired to find (Psalms 132:5). --Christopher Wordsworth.

Verse 6. We found it. The Church can never long be hid. The sun reappears after a short eclipse. --Henry Law.

Verse 6. It is not always where we first seek God that he is to be found. "We heard of it at Ephratah: we found it in the fields of the wood." We must not be governed by hearsay in seeking for God in Christ; but seek for ourselves until we find. It is not in every house of prayer that God in Christ can be found: after seeking him in gorgeous temples we may find him "in the fields of the wood." "If any man shall say unto you, Lo, here is Christ, or lo, there; believe it not" upon his own testimony, but seek him for yourselves. --George Rogers, 1883.

HINTS FOR PASTORS AND LAYPERSONS

Verse 6-7. We shall use this for practical purposes. A soul longing to meet with God. God has appointed a meeting place.

EXPOSITION

Verse 7. We will go into his tabernacles. Having found the place where he dwells we will hasten thereto. He has many dwellings in one in the various courts of his house, and each of these shall receive the reverence due: in each the priest shall offer for us the appointed service; and our hearts shall go where our bodies may not enter. David is not alone, he is represented as having sought for the ark with others, for so the word "we" implies; and now they are glad to attend him in his pilgrimage to the chosen shrine, saying, "We found it, we will go." Because these are the Lord's courts we will resort to them. We will worship at his footstool. The best ordered earthly house can be no more than the footstool of so great a King. His ark can only reveal the glories of his feet, according to his promise that he will make the place of his feet glorious: yet thither will we hasten with joy, in glad companionship, and there will we adorn him. Where Jehovah is, there shall he be worshipped. It is well not only to go to the Lord's house, but to worship there: we do but profane his tabernacles if we enter them for any other purpose.

Before leaving this verse let us note the ascent of this Psalm of degrees -- "We heard ... we found ... we will go ... we will worship."

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 7. We will go ... we will worship. Note their agreement and joint consent, which is visible in the pronoun "we": "We will go." "We" taketh in a whole nation, a whole people, the whole world, and maketh them one. "We" maketh a commonwealth; and "we" maketh a church. We go up to the house of the Lord together, and we hope to go to heaven together. Note their alacrity and cheerfulness in going. Their long absence rendered the object more glorious. For, what we love and want, we love the more and desire the more earnestly. When Hezekiah, having been "sick unto death", had a longer lease of life granted him, he asketh the question, "What is the sign" (not, that I shall live, but) "that I shall go up to the house of the Lord?" 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.

Verse 7. (first clause.) Tabernacles are spoken of in the plural number, and this it may be (though we may doubt whether the Psalmist had such minute distinctions in his eye) because there was in the Temple an inner sanctuary, a middle apartment, and then the court. It is of more importance to attend to the epithet which follows, where the Psalmist calls the Ark of the Covenant God's footstool, to intimate that the sanctuary could never contain the immensity of God's essence, as men were apt absurdly to imagine. The mere outward Temple with all its majesty being no more than his footstool, his people were called upon to look upwards to the heavens, and fix their contemplations with due reverence upon God himself. -- John Calvin.

Verse 7. The Lord's "footstool" here mentioned was either the Ark of the Testimony itself, or the place at least where it stood, called Debir, or the Holy of Holies, towards which the Jews in their temple used to worship. The very next words argue so much: "Arise, O LORD, into thy rest; thou, and the ark of thy strength"; and it is plain out of 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.

HINTS FOR PASTORS AND LAYPERSONS

Verse 7.

b) Accepted by God: present everywhere, he is especially present here.

b) For self consecration: "We will worship at his footstool." --G. R.