Psalm 132:13 Komentář

It is probable that this psalm was penned by Solomon, to be sung at the dedication of the temple which he built according to the charge his father gave him, Ch1 28:2, etc. Having fulfilled his trust, he begs of God to own what he had done. I. He had built this house for the honour and service of God; and when he brings the ark into it, the token of God's presence, he desires that God himself would come and take possession of it (Psa 132:8-10). With these words Solomon concluded his prayer, Ch2 6:41, Ch2 6:42. II. He had built it in pursuance of the orders he had received from his father, and therefore his pleas to enforce these petitions refer to David. 1. He pleads David's piety towards God (Psa 132:1-7). 2. He pleads God's promise to David (Psa 132:11-18). The former introduces his petition: the latter follows it as an answer to it. In singing this psalm we must have a concern for the gospel church as the temple of God, and a dependence upon Christ as David our King, in whom the mercies of God are sure mercies. A song of degrees.

INTRODUCTION TO PSALM 132 A Song of degrees. Some think this psalm was written by Solomon, since Psa 132:8, are much the same with which he concluded his prayer at the dedication of the temple, Ch2 6:41; on account of which it is supposed to be written; though he might borrow these words from hence, as he sometimes did recite the words of his father, Pro 4:4. Others are of opinion that it was written by David, either when he brought the ark from Baale or Kirjathjearim to the house of Obededom, and from thence to Zion, Sa2 6:1; or when he had that conversation with Nathan the prophet, in which he expressed such a strong desire to build a house for God, Sa2 7:1; or, as Aben Ezra and Kimchi think, after he had numbered the people, which brought the pestilence on them; and when he and the elders of Israel were in distress on that account, and he was ordered to build an altar in the threshingfloor of Ornan the Jebusite, Ch1 21:18; by which it appeared to him that this was the place for the house of the Lord God he had been so desirous of building, Ch1 22:1. It seems by Psa 132:6, that more persons than one were concerned in this psalm, at least the psalmist represents more; and Theodoret takes it to be a prayer of the captives in Babylon, and a prophecy of the Saviour of the world; and this is favoured by the Syriac inscription, which is, "an anonymous psalm, when they would build the house of the Lord of hosts; and a prayer of David, and a revelation of Christ.'' And certain it is that Christ is spoken of in it, if not principally designed.

I will abundantly bless her provision,.... The provision of Zion, the church of God, the word and ordinances, of which Christ is the sum and substance; the Gospel is milk for babes, and meat for strong men; the ordinances are a feast of fat things; Christ's flesh is meat indeed, and his blood drink deed; the whole provision is spiritual, savoury, salutary, strengthening, satisfying, and nourishing, when the Lord blesses it; as he does to those who hunger and thirst after it, and feed upon it by faith; so that their souls grow thereby, and they become fat and flourishing; grace increases in them, and they are fruitful in every good work: and this the Lord promises to do "abundantly", in a very large way and manner; or "certainly", for it is, in the original text, (y) "in blessing I will bless", that is, will surely bless, as this phrase is sometimes rendered. Arama observes that the second blessing is because of the greatness of it; and says, that their Rabbin's understand it of the fertility of the land of Israel in the time to come, when there will be no poor in it; but all is to be understood spiritually of the church in Gospel times; I will satisfy her poor with bread; Zion has her poor; persons may be poor and yet belong to Zion, belong to Zion and yet be poor; there are poor in all the churches of Christ: our Lord told his disciples that they had the poor, and might expect to have them always with them; and particular directions are given to take care of Zion's poor under the Gospel dispensation, that they may not want bread in a literal sense: though by the "poor" are chiefly designed the Lord's afflicted and distressed ones; or who in a spiritual sense are poor, and sensible of their spiritual poverty, and seek after the true riches; or are poor in spirit, to whom the kingdom of heaven belongs: these the Lord promises to satisfy, to fill them to the full with the bread of the Gospel, made of the finest of the wheat, of which there is enough and to spare in his house; and with Christ the bread of life, of which those that eat shall never die, but live for ever. (y) "benedicendo benedicam", V. L. Pagninus, Montanus, Musculus, Cocceius, Gejerus.

"For the Lord has chosen Sion to be an habitation for Himself" [Psalm 132:13]. Sion is the Church Herself; She is also that Jerusalem unto whose peace we are running, who is in pilgrimage not in the Angels, but in us, who in her better part waits for the part that will return; whence letters have come unto us, which are every day read. This city is that very Sion, whom the Lord has chosen.

1-2. The pilgrim bands arriving at the sanctuary call on the priests, who (Psa 134:1-3) Lift up your hands--(Compare Psa 28:2).

is made on the ground of God's choice of Zion (here used for Jerusalem) as His dwelling, inasmuch as the prosperity of the kingdom was connected with that of the Church (Psa 122:8-9).