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Psalm 132

The Eternal Dwelling of God in Zion

A Song of Ascents.

O L ord, remember in David’s favor

all the hardships he endured;

how he swore to the L ord

and vowed to the Mighty One of Jacob,

“I will not enter my house

or get into my bed;

I will not give sleep to my eyes

or slumber to my eyelids,

until I find a place for the L ord,

a dwelling place for the Mighty One of Jacob.”

We heard of it in Ephrathah;

we found it in the fields of Jaar.

“Let us go to his dwelling place;

let us worship at his footstool.”

Rise up, O L ord, and go to your resting place,

you and the ark of your might.

Let your priests be clothed with righteousness,

and let your faithful shout for joy.

For your servant David’s sake

do not turn away the face of your anointed one.

The L ord swore to David a sure oath

from which he will not turn back:

“One of the sons of your body

I will set on your throne.

If your sons keep my covenant

and my decrees that I shall teach them,

their sons also, forevermore,

shall sit on your throne.”

For the L ord has chosen Zion;

he has desired it for his habitation:

“This is my resting place forever;

here I will reside, for I have desired it.

I will abundantly bless its provisions;

I will satisfy its poor with bread.

Its priests I will clothe with salvation,

and its faithful will shout for joy.

There I will cause a horn to sprout up for David;

I have prepared a lamp for my anointed one.

His enemies I will clothe with disgrace,

but on him, his crown will gleam.”

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

10. For thy servant David’s sake, etc. Some would connect the first part of the verse with the preceding, without adducing reasons against this, it must at once strike the reader that this verse must be taken together. Before entering upon an explanation of the Psalmist’s meaning I may just say that it would be to put a forced sense upon the words were we to understand by turning away the face of thy Christ  depriving us of a view of the Redeemer. We may infer with certainty from Solomon’s prayer, that they are a request that God would show favor to the king. The same expression is employed by Bathsheba in the request which she made to her son Solomon, “Turn not away thy face,” meaning that he would not cast her out of his sight. (1 Kings 2:20.) It is an expression tantamount to shewing displeasure; and we might say a word or two in reference to it because the other idea of referring the words to our Redeemer is plausible, and might mislead persons of little discernment. Nothing more, then, is here asked than that God would not despise and reject the prayers which David had preferred in the name of all the people. The favor is asked for David’s sake, only because God had made a covenant with him. So far as that privilege was concerned, he did not stand exactly upon the footing of any other ordinary man. The prayer, in short, is to the effect that God in remembrance of his promise would show favor to the posterity of David, for though this prayer for the Church must be considered as dictated to each of the kings, the foundation was in the person of David. The Church was thus taught figuratively that Christ, as Mediator, would make intercession for all his people. As yet he had not appeared in the flesh, nor entered by the sacrifice of himself into the Holiest of all, and in the meantime the people had a figurative Mediator to embolden them in their supplications.