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Expositor's Bible Commentary Psalm 132:1 A Song of degrees. LORD, remember David, and all his afflictions: Psalm 132:1-18 THE continuance of "the sure mercies of David" to his descendants for his sake is first besought from God, and is then promised, for his sake, by God Himself, speaking in the singer’s spirit. The special blessing sought for is Jehovah’s dwelling in His house, which is here contemplated as reared after long toil. Expositors differ, as usual, in regard to the date and occasion of this psalm. Its place among the pilgrim psalms raises a presumption in favour of a post-exilic date, and one class of commentators refers it confidently to the period of the rebuilding of the Temple. But the mention of the Ark (which disappeared after the destruction of Solomon’s Temple) can be reconciled with that supposed date only by a somewhat violent expedient. Nor is it easy to suppose that the repeated references to David’s descendants as reigning in accordance with God’s promise could have been written at a time when there was no king in Israel. Zerubbabel has indeed been suggested as "the anointed" of this psalm; but he was not king, and neither in fact nor in idea was he anointed. And could a singer in Israel, in the post-exilic period, have recalled the ancient promises without some passing sigh for their apparent falsification in the present? Psalm 89:1-52 , is often referred to as the "twin" of this psalm. Its wailings over the vanished glories of the Davidic monarchy have nothing corresponding to them here. These considerations are against a post-exilic date, for which the chief argument is the inclusion of the psalm in the collection of pilgrim songs. If, on the other hand, we disregard its place in the Psalter and look at its contents, it must be admitted that they perfectly harmonise with the supposition that its occasion was the completion of Solomon’s Temple. The remembrance of David’s long-cherished purpose to build the House, of the many wanderings of the Ark, the glad summons to enter the courts to worship, the Divine promises to David, which were connected with his design of building a Temple, all fit in with this view of the occasion of the psalm. Singularly enough, some advocates of later dates than even the building of the second Temple catch in the psalm tones of depression, and see indications of its having been written when the glowing promises which it quotes appeared to have failed. It is not in reference to "Nature" only that "we receive but what we give." To other ears, with perhaps equal though opposite bias, glad confidence in a promise, of which the incipient fulfilment was being experienced, sounds in the psalm. To some it is plain that it was written when Ark and king had been swept away; to others it is equally clear that it presupposes the existence of both. The latter view is to the present writer the more probable. The psalm is not divided into regular strophes. There is, however, a broad division into two parts, of which Psalm 132:1-10 form the first, the pleading of Israel with Jehovah; and Psalm 132:11-18 the second, the answer of Jehovah to Israel. The first part is further divided into two: Psalm 132:1-5 setting forth David’s vow; Psalm 132:6-10 the congregation’s glad summons to enter the completed sanctuary and its prayer for blessings on the worshipping nation with its priests and king. The second part is Jehovah’s renewed promises, which take up and surpass the people’s prayer. It is broken by a single verse ( Psalm 132:13 ), which is an interjected utterance of Israel’s. "One remembers anything to another, when one requites him for what he has done, or when one performs for him what one has promised him" (Delitzsch). David’s earnest longing to find a fixed place for the Ark, his long-continued and generous amassing of treasure for the purpose of building the Temple, are regarded as a plea with God. The solidarity of the family, which was so vividly realised in old times, reaches its highest expression in the thought that blessings to David’s descendants are as if given to him, sleeping in the royal tomb. Beautifully and humbly the singer, as representing the nation, has nothing to say of the toil of the actual builders. Not the hand which executes, but the heart and mind which conceived and cherished the plan, are its true author. The psalmist gives poetic version of David’s words in 2 Samuel 7:2 . "See now, I dwell in a house of cedar, but the Ark of God dwelleth in curtains," contains in germ all which the psalmist here draws out of it. He, the aged king, was almost ashamed of his own ease. "God gave him rest from his enemies," but he will not "give sleep to his eyes" till he finds out a place for Jehovah. Wearied with a stormy life, he might well have left it to others to care for the work which the prophet had told him that he was not to be permitted to begin. But not so does a true man reason. Rather, he will consecrate to God his leisure and his old age, and will rejoice to originate work which he cannot hope to see completed, and even to gather materials which happier natures and times may turn to account. He will put his own comfort second, God’s service first. Such devotedness does make a plea with God. The psalmist’s prayer goes on that supposition, and God’s answer endorses it as valid. He does not require perfect faithfulness in His servants ere He prospers their work with His smile. Stained offerings, in which much of the leaven of earthly motives may be fermenting, are not therefore rejected. Psalm 132:6-10 are the petitions grounded on the preceding plea, and asking that Jehovah would dwell in the sanctuary and bless the worshippers. Psalm 132:6 offers great difficulties. It seems clear, however, that it and the next verse are to be taken as very closely connected (note the "we" and "us" occurring in them for the only time in the psalm). They seem to describe continuous actions, of which the climax is entrance into the sanctuary. The first question as to Psalm 132:6 is what the "it" is, which is spoken of in both clauses; and the most natural answer is-the Ark, alluded to here by anticipation, though not mentioned till Psalm 132:8 . The irregularity is slight and not unexampled. The interpretation of the verse mainly depends on the meaning of the two designations of locality, "Ephrathah" and "the fields of the Wood." Usually the former is part of the name of Bethlehem, but the Ark in all its wanderings is never said to have been there. Most probably Shiloh, in which the Ark did remain for a time, is intended. But why should Shiloh be called Ephrathah? The answer usually given, but not altogether satisfactory, is that Shiloh lay in the territory of Ephraim, and that we have instances in which an Ephraimite is called an "Ephrathite," { Jdg 12:5 ; 1 Samuel 1:1 ; 1 Kings 11:26 } and therefore it may be presumed that the territory of Ephraim was called Ephrathah. "The fields of the Wood," on the other hand, is taken to be a free poetic variation of the name of Kirjath-jearim (the city of the woods), where the Ark long lay, and whence it was brought up to Jerusalem by David. In this understanding of the verse, the two places where it remained longest are brought together and the meaning of the whole verse is, "We heard that it lay long at Shiloh, but we found it in Kirjath-jearim." Delitzsch, followed by Cheyne, takes a different view, regarding "Ephrathah" as a name for the district in which Kirjath-jearim lay. He founds this explanation on the genealogies in 1 Chronicles 2:19 ; 1 Chronicles 2:50 , according to which Caleb’s wife, Ephrath, was the mother of Hur, the ancestor of the Bethlehemites, and whose son Shobal was the ancestor of the people of Kirjath-jearim; Ephrathah was thus a fitting name for the whole district, which included both Bethlehem and Kirjath-jearim. In this understanding of the names, the verse means, "We heard that the Ark was at Kirjath-jearim, and there we found it." Psalm 132:7 must be taken as immediately connected with the preceding. If the same persons who found the Ark still speak, the "tabernacle" into which they encourage each other to enter must be the tent within which, as David said, it dwelt "in curtains"; and the joyful utterance of an earlier age will then be quoted by the still happier generation who, at the moment while they sing, see the sacred symbol of the Divine Presence enshrined within the Holy Place of the Temple. At all events, the petitions which follow are most naturally regarded as chanted forth at that supreme moment, though it is possible that the same feeling of the solidity of the nation in all generations, which, as applied to the reigning family, is seen in Psalm 132:1 , may account for the worshippers in the new Temple identifying themselves with the earlier ones who brought up the Ark to Zion. The Church remains the same, while its individual members change. The first of the petitions is partly taken from the invocation in Numbers 10:35 , when "the Ark set forward"; but there it was a prayer for guidance on the march; here, for Jehovah’s continuance in His fixed abode. It had wandered far and long. It had been planted in Shiloh, but had deserted that sanctuary which He had once loved. It had tarried for awhile at Mizpeh and at Bethel. It had been lost on the field of Aphek, been borne in triumph through Philistine cities, and sent back thence in terror. It had lain for three months in the house of Obed-edom, and for twenty years been hidden at Kirjath-jearim, It had been set with glad acclaim in the tabernacle provided by David, and now it stands in the Temple. There may it abide and go no more out! Solomon and Hiram and all their workmen may have done their best, and the result of their toils may stand gleaming in the sunlight in its fresh beauty; but something more is needed. Not till the Ark is in the Shrine does the Glory fill the house. The lesson is for all ages. Our organisations and works are incomplete without that quickening Presence. It will surely be given if we desire it. When His Church prays, "Arise, O Lord, into Thy rest, Thou and the Ark of Thy strength," His answer is swift and sure, "Lo, I am with you always." From this petition all the others flow. If "the Ark of Thy strength" dwells with us, we too shall be strong, and have that Might for our inspiration as well as our shield. "Let Thy priests be clothed with righteousness." The pure vestments of the priests were symbols of stainless character, befitting the ministers of a holy God. The psalmist prays that the symbol may truly represent the inner reality. He distinguishes between priests and the mass of the people; but in the Church today, as indeed in the original constitution of Israel, all are priests, and must be clothed in a righteousness which they receive from above. They do not weave that robe, but they must "put on" the garment which Christ gives them. Righteousness is no hazy, theological virtue, having little to do with everyday life and small resemblance to secular morality. To be good, gentle, and just, self-forgetting and self-ruling, to practise the virtues which all men call "lovely and of good report," and to consecrate them all by reference to Him in whom they dwell united and complete, is to be righteous; and that righteousness is the garb required of, and given by God to, all those who seek it and minister in His Temple. "Let Thy favoured ones utter shrill cries of joy." Surely, if they dwell in the Temple, gladness will not fail them. True religion is joyful. If a man has only to lift his eyes to see the Ark, what but averted eyes should make him sad? True, there are enemies, but we are close to the fountain of strength. True, there are sins, but we can receive the garment of righteousness. True, there are wants, but the sacrifice whereof "the meek shall eat and be satisfied" is at hand. There is much unreached as yet, but there is a present God. So we may "walk all the day in the light of His countenance," and realise the truth of the paradox of always rejoicing, though sometimes we sorrow. The final petition is for the anointed king, that his prayers may be heard. To "turn away the face" is a graphic expression, drawn from the attitude of one who refuses to listen to a suppliant. It is harsh in the extreme to suppose that the king referred to is David himself, though Hupfeld and others take that view. The reference to Solomon is natural. Such are the psalmist’s petitions. The answers follow in the remainder of the psalm, which, as already noticed, is parted in two by an interjected verse ( Psalm 132:13 ), breaking the continuity of the Divine Voice. The shape of the responses is determined by the form of the desires, and in every case the answer is larger than the prayer. The Divine utterance begins with a parallel between the oath of David and that of God. David "sware to Jehovah." Yes, but "Jehovah has sworn to David." That is grander and deeper. With this may be connected the similar parallel in Psalm 132:13 and Psalm 132:14 with Psalm 132:5 . David had sought to "find a habitation" for Jehovah. But He Himself had chosen His habitation long ago. He is throned there now, not because of David’s choice or Solomon’s work, but because His will had settled the place of His feet. These correspondences of expression point to the great truth that God is His own all-sufficient reason. He is not won to dwell with men by their importunity, but in the depths of His unchangeable love lies the reason why He abides with us unthankful. The promise given in Psalm 132:12 , which has respect to the closing petition of the preceding part, is substantially that contained in 2 Samuel 7:1-29 . Similar references to that fundamental promise to David are found in Psalm 89:1-52 , with which this psalm is sometimes taken to be parallel; but that psalm comes from a time when the faithful promise seemed to have failed for evermore, and breathes a sadness which is alien to the spirit of this song. Psalm 132:13 appears to be spoken by the people. It breaks the stream of promises. God has been speaking, but now, for a moment, He is spoken of. His choice of Zion for His dwelling is the glad fact, which the congregation feels so borne in on its consciousness that it breaks forth into speech. The "For" at the beginning of the verse gives a striking sequence, assigning, as it does, the Divine selection of Zion for His abode, as the reason for the establishment of the Davidic monarchy. If the throne was set up in Jerusalem, because there God would dwell, how solemn the obligation thereby laid on its occupant to rule as God’s viceroy, and how secure each in turn might feel, if he discharged the obligations of his office, that God would grant to the kingdom an equal date with the duration of His own abode! Throne and Temple are indissolubly connected. With Psalm 132:14 the Divine Voice resumes, and echoes the petitions of the earlier part. The psalmist asked God to arise into His rest, and He answers by granting the request with the added promise of perpetuity: "Here will I dwell forever." He adds a promise which had not been asked-abundance for all, and bread to fill even the poor. The psalmist asked that the priests might be clothed in righteousness, and the answer promises robes of salvation, which is the perfecting and most glorious issue of righteousness. The psalmist asked that God’s favoured ones might utter shrill cries of joy, and God replies with an emphatic reduplication of the word, which implies the exuberance and continuance of the gladness. The psalmist asked for favour to the anointed, and God replies by expanded and magnificent promises. The "horn" is an emblem of power. It shall continually "sprout" -i.e., the might of the royal house shall continually increase. The "lamp for Mine anointed" may be simply a metaphor for enduring prosperity and happiness, but many expositors take it to be a symbol of the continuance of the Davidic house, as in 1 Kings 15:4 , where, however, the word employed is not the same as that used here, though closely connected with it. The promise of perpetuity to the house of David does not fit into the context as well as that of splendour and joy, and it has already been given in Psalm 132:12 . Victory will attend the living representative of David, his foes being clothed by Jehovah with shame -i.e., being foiled in their hostile attempts-while their confusion is as a dark background, against which the radiance of his diadem sparkles the more brightly. These large promises are fulfilled in Jesus Christ, of the seed of David; and the psalm is Messianic, as presenting the ideal which it is sure shall be realised. and which is so in Him alone. The Divine promises teach the great truth that God over answers our desires, and puts to shame the poverty of our petitions by the wealth of His gifts. He is "able to do exceeding abundantly above all that we ask or think," for the measure of His doing is none other than "according to the Power that worketh in us," and the measure of that Power is none other than "the working of the strength of His might, which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Lord, remember David, and all his afflictions. Psalm 132 The house of God J. Stalker, D. D. This psalm was probably composed on the occasion of the installation of the ark in the place provided for it in the temple. Solomon himself may possibly have been the author; but it is more likely that it came from the lips of one who had been a companion of David as well as of his son. I. THE IDEA OF THE HOUSE OF GOD (vers. 1-6). David's was an agitated life; but he found time to think for the house of God. Many whose lives are very full do so still. Some of those who care most for Christ's cause and spend on it unceasing energy are the most occupied of business men. Where there is a will there is a way; let only the passion for doing good be present and the time and the means will not be wanting. David was not allowed to carry out his pious intention; but, at great trouble and expense, he collected the materials of which Solomon subsequently made use. Thus one soweth and another reapeth. The good cause descends from generation to generation; and the godly are linked to one another by the sacred task which fills the ages. II. THE OCCUPATION OF THE HOUSE OF GOD (vers. 7-9). The temple is now supposed to be complete and ready for occupation. In verse 6 the worshippers express their desire to enter the sacred precincts, and expression is given to the sentiments of awe and humility with which this should be done. But something more than the presence of worshippers is needed to constitute God's house: the presence of God Himself is requisite; and, in the next verse, He is requested to take possession of the habitation prepared for Him. Who does not know how empty the Sabbath may be, and how secular the church, when God's presence is not felt? But, when He comes down and breathes His own influence through the soul, then worship is real, and the church truly a house of God. III. THE SUPPORTS OF THE HOUSE OF GOD (vers. 10-18). In the remainder of the psalm the sacred poet recalls two oracles of the past in support of his prayer. The first is a promise, confirmed by an oath, which was given to David, that to the fruit of his body God would give the throne. And from this the inference is drawn that God will support the son of David in his great national undertaking, and the kings of the future, who will be the conservators of the sacred building. Here we perceive one of the secrets of the art of prayer: it lays hold of God's promise and pleads it. The other oracle refers to God's choice of Zion as His seat. Jehovah had announced that if a habitation for Him were built there, He would make it His rest for ever; and from this centre He would send out streams of blessing over the whole land. These glowing promises may by us be applied to the Church; and what is said about David may be applied to Christ. But these promises may also be applied to the temple of the individual soul. How blessed is the soul of which God has taken possession with the words, "This is My rest for ever," etc. ( J. Stalker, D. D. ) A prayer for the house of David T. W. Chambers, D. D. I. DAVID'S ANXIETY TO BUILD A TEMPLE (vers. 1-5; 1 Chronicles 22:14-16 ). We are to worship God with our best, and His house should always surpass the houses of His worshippers. II. THE REMOVAL OF THE ARK TO ZION (vers. 6-10). The reference in verse 6 is to David's experience in the days of his youth, when he used to hear of the ark in his native town, although he had never seen it. On its return from the Philistines the ark was for twenty years in the forest-city, Kirjath-jearim ( 1 Samuel 7:2 ), where it was out of sight, and, in a large measure, out of mind. Here David found it ( 2 Samuel 6 .), and brought it up to "the city of David," to Jerusalem. Having been installed in the capital, it was used for its appointed and appropriate purpose, and the psalm recites the feelings and words of the people in view of their privileges. III. THE COVENANT MADE WITH DAVID (vers. 11-13; 2 Samuel 7 ; Psalm 89:28-37 ). IV. THE PROMISE BASED ON THE COVENANT (vers. 14-18). This strophe, although it is not expressly so stated, rehearses the words of God Himself, resuming and enforcing the terms of the original engagement. Jehovah declares that Zion is His resting-place. Here Jehovah sat as upon a throne, and manifested His royal state by the blessings lie bestowed upon His people. These blessings are set forth with detail and emphasis. In the concluding verses the poet reverts to the main theme, the grace given to the house of David and the promise linked inseparably with that lineage. The horn is a common Biblical emblem for strength and prosperity ( Deuteronomy 33:17 ; 1 Samuel 2:10 ; Psalm 75:10 ; Ezekiel 29:21 ; Revelation 5:6 ), and to say that a horn should sprout or shoot forth for David is to convey the idea of some signal descendant who should fulfil all that David suggested. The psalm closes with a contrast between the scion of David's house and his foes. They are to be clothed with shame and wear it as a garment, while on the contrary the crown upon his head sparkles with jewels, its lustre undimmed, its splendour unfading. ( T. W. Chambers, D. D. ) The song of the builders A. Maclaren, D. D. I. PREPARATORY WORK. The picture of my text may be a rebuke to the slothfulness of us all, to the feeble wavering purposes of Divine services which we languidly entertain and partially carry out, to the preference of our own comfort to God's work, which leads us all to give but the superfluity of our time, or of our means, or of our sympathy, to the service of our brethren, or, what is the same thing, to doing the work of God. But it should come with a special message to men, and emphatically to women, of comparative leisure and freedom from corroding frets and consuming toils. Brace yourselves for continuous service, give yourselves in resolved self-dedication to it, and fling behind you your leisure and regard for your own selfish repose, that you may lay some stone in the Temple of God. II. THE PRAYER FOR GOD'S BLESSING ON THE WORK. The prayer rests upon the profound conviction of the incompleteness of all our organizations and works if taken by themselves. The Temple may be finished. But something more is needed. Not till the ark is in the Holiest of all, and the cloud of glory fills the house, could they say, "It is finished." And the lesson is of everlasting importance. It is true for all ages of the Church. None, perhaps, ever needed it more than our own. We need to guard ourselves most jealously lest we come to pug the instrument in the place of the power, to "burn incense to our own net, and to sacrifice to our own drag." If ever we do that, then we shall soon haw to say, "We have toiled all night and caught nothing." III. THE DIVINE ANSWER, WHICH MORE THAN FULFILS THE PSALMIST'S DESIRES. The prayer had pointed to David's swearing to the Lord as a plea on which its petitions rested. The reply points to a mightier oath than David's, as the ground on which God's mercy is, sure. The king "sware to the Lord." Yes, but "the Lord hath sworn to David." That is grander and deeper. Another parallel of the same kind occurs between the former and the latter parts of the psalm. The one alleges David's finding out a habitation for the Lord," as a plea. The other replies, "The Lord hath chosen Zion," etc. A mightier will than David's had determined it long ago. State this in its widest form, and what does it come to but that great truth, that God's own love is the cause, and God's own promise, based upon His unchangeable nature, the guarantee for all His merciful dealings with us? He is His own all-sufficient reason. The day shall come when the weary work of the ages shall be accomplished, and the glory of the Lord shall fill that wondrous house. In that lofty and glorified state of His Church the prayers of earth shall be surpassed by the possessions of heaven. Here we ask that. God would dwell with us, and there "the tabernacle of God shall be with men," etc. Here we ask for righteousness as our garment, and there it shall be granted us to be arrayed in "fine linen, clean and white," etc. Here we ask for joy in the midst of sorrow, and there "they shall obtain joy and gladness," etc. ( A. Maclaren, D. D. ) Lo, we heard of it at Ephratah: we found it in the fields of the wood. Psalm 132:6, 7 Hearing, seeking, finding Long before David's time, the ark of the Lord had been almost forgotten by the children of Israel. The first thing, therefore, for David to do was to find the ark; for it was a central portion of the Divinely-ordained ceremonial. But I am not going to talk so much about David finding the ark as to think of some who are in the condition in which I once was, when I desired to find God. I longed to meet with Him in the person of Christ, in His own appointed way, but I could not find Christ. My heart was dark, my eyes were holden, and I looked everywhere but in the right place. I. My first remark will be that, LIKE DAVID, WE WISH TO FIND THE ARK, THAT ARK BEING CHRIST. 1. Now, concerning that ark, the first point to be noted is that it was covered with a golden mercy-seat, which was the place of forgiveness when it was sprinkled with the sacrificial blood. Those who came to it, through the high priest, knew that God had accepted them, and forgiven their sin. You and I know that we can never meet with God except at the mercy-seat, which is Christ Jesus the Lord. Christ made an atonement, a propitiation, for our sin; He "offered Himself without spot to God." By the way of His pierced body, that rent veil, is the only means of access for a sinner to a holy God. 2. The ark was a throne of grace. God sat there, as it were, upon a throne of mercy; and to us, to-day, the Lord Jesus Christ is the throne of grace. God in Christ Jesus is our reigning God, stretching out the silver sceptre of His mercy, and accepting all who come unto Him. 3. The ark was the place of God's manifestation. As much as could be seen of God's glory was seen between the cherubim; and if thou wouldst see the glory of God, thou must look into the face of Jesus Christ. 4. There were within the ark three notable things, — first, the tables of stone, which God had ordered to be placed there for preservation; there was, next, the golden pot with manna, and then there was also Aaron's rod that budded. Now, if you come to Christ, you will find in Him all that these things represented, and all that you want. (1) There is preserved the complete, vindicated, and honoured law. (2) Spiritual food. (3) The rod of Christ to rule us. II. Knowing what we do about Christ the ark, WE DESIRE TO FIND HIM. 1. David thirsted to find this ark immediately, and so much in earnest was he that he said, "Surely I will not come into the tabernacle of my house," etc. Oh, when it comes to this pass, — that you must have Christ, then you shall have Christ! 2. Next, David sought the ark most reverently, for he recognized it as being a token of the presence of "the mighty God of Jacob"; and you and I must seek Christ reverently. 3. But while David thus sought very reverently, yet observe that it was with intense desire that he might receive this ark when once he found it. And, oh! if you want to find Christ, let it be with this desire, "Oh, that He may come and live in my soul, and be my own personal Christ! I do not want merely to hear about Him, to be taught about Him; I want to have Him, and, if He is to be had, I will have Him. If there is grace beneath the sky for a poor sinner, then I, the chief of sinners, will not rest until I find rest in Him." III. Knowing what this ark is, and then desiring to find it, WE HAVE HEARD WHERE IT IS: "Lo, we heard of it at Ephratah." "We heard of it." And is it not a blessed thing that we have heard about where Christ is? Some here present have long heard of Christ, and you are always hearing about Him; is it not time that you should get further than merely knowing and hearing, and should intensely seek until you find him? IV. The next words are, "WE FOUND IT." You remember the learned Grecian who, when he had made a discovery while in the bath, leaped out of it, and ran down the streets crying, "Eureka! Eureka! I have found it! I have found it!" Oh, those are the best words in my text, "We found it." 1. David said that he found it "in the fields of the wood"; that is, where he did not expect to find it. Have not many of us found Christ where we never thought we should find Him? 2. In the case of David finding the ark, it was not only where he could not have expected it, but it was in a place that was despised, — a rustic place, — "in the fields of the wood." Perhaps the Lord may lead you to some very plain minister, without any polish, or talent, or ability. I knew one who found the Saviour down a saw-pit, and another who found Him in a hay-loft. 3. "We found it in the fields of the wood" may perhaps mean that you will find Christ where you lose yourselves. V. "WE WILL GO": "We will go into His tabernacles." 1. Now that we have found where Christ is, and we can go to Him, we will have Him. We will go to God in Christ: "we will go into His tabernacles." It is a blessed thing to see a soul on the go towards God when Christ becomes the Way. 2. "We will go into His tabernacles," and we will dwell there. We will dwell with God; we will get back to the Father's house where there is "bread enough and to spare," and there will we stop. We will go to learn of God, we will be the disciples of Christ. We will go, and we will go at once. VI. And then the last word is, "WE WILL WORSHIP": "We will worship at His footstool." 1. In lowly reverence, we will bow ourselves down in the very dust, for we are but dust and ashes even when we are saved. 2. "We will worship at His footstool"; that is, with deepest solemnity, for even His ark, His temple, is but the footstool of the great King. 3. But let us worship there with great joy. His "saints shall shout aloud for joy"; and, as they bow at his footstool, it shall not be as slaves, but as His chosen and accepted ones. 4. Let us also bow there very gratefully, blessing God that He has brought us to His feet. ( C. H. Spurgeon . ) We will go into His tabernacles. Psalm 132:7-9 The devout worshipper's resolution and ardent prayer J. G. Breay, B. A. I. HIS RESOLUTION. 1. Attendance at the house of God. Not merely as a duty, but as a delight. 2. Devotion in the house of God. To worship in spirit and in truth; to meet with God in His holy temple. II. HIS PRAYER. 1. For the manifested presence of the Saviour. 2. For the sanctification of God's ministering servants. 3. For the abundant joy of God's faithful people. ( J. G. Breay, B. A. ) Public worship R. Macnair. I. ITS REASONABLENESS. It is true that God is a spirit, and they that worship Him should worship Him in spirit and in truth. It is true that private worship should be regularly observed; and it is true that, without the homage of the heart, no external ceremony can be of any avail. But still it is surely reasonable that our feelings should be expressed in words, and that these words should not be uttered in secret alone. Has God gifted us with the power of speech, and should not this faculty be employed in the worship of the Giver? Has He blessed us with social capacities, and should we not return His kindness by meeting in these capacities, for the purpose of promoting His glory? Is it not regarded as greater honour to even an earthly benefactor, and a stronger proof of our attachment to Him, to speak of His praise to others, than simply to confine this feeling to our own bosoms? In like manner do we testify our love and gratitude to God by public expressions of worship to Him, while we incur blame by neglecting the opportunities that offer for this purpose. Besides, there are certain blessings we receive of a public nature, and which, therefore, ought to receive a public confession. There are certain wants which we need supplied, of a public description, and the supply of which ought, therefore, to be petitioned for, in our public capacity. II. ITS ADVANTAGES. 1. God regards with delight His humble worshippers. 2. This duty is full of the most rational delight to the soul of man. Worship is the noblest exercise under heaven. 3. Worship has a tendency to excite us to the more faithful discharge of duty in general, to improve the various graces of the Christian life. 4. How well calculated, too, is the house of God for begetting in the bosoms of men proper sentiments with regard to themselves! It humbles the pride of the great; it fills with contentment the poor. It levels for a time the difference which the distinction of ranks makes in society. 5. It is a means of our preparation for heaven. ( R. Macnair. ) God's house and worshippers G. F. Fessey, M. A. I. MEN SHOULD APPROACH GOD'S HOUSE IN A HOLY FRAME OF MIND. They should put off the garments spotted by the flesh, and put on the clean linen of the saints; they should wash their hands in innocency, and their consciences in the blood of the Lamb before they enter this habitation of God, and draw near to His holy place. II. MEN SHOULD OFFER WITHIN IT HOLY WORSHIP; and this worship should consist of an unblemished sacrifice and a pure oblation. III. MEN SHOULD CARRY AWAY WITH THEM THE SPIRIT OF THEIR WORSHIP, IN ORDER TO INFLUENCE THEIR LIVES. "True religion," says an old and quaint divine, "is no way a gargleism, only to wash the tongue and mouth to speak good words; it must root in the heart, and then fructify in the life, else it will not cleanse the whole man." ( G. F. Fessey, M. A. ) On the sanctuary Bishop Dehon. If, with half the interest which their temporal concerns excite, men would reflect upon the nature of public worship, its reasonableness and advantages, they would, with one mind, perceive it to be a duty which they cannot excusably nor safely neglect. I. CONSIDER YOURSELVES IN YOUR SOCIAL CAPACITY. Free men from the restraints of religion, and leave them to the passions of nature, and the world will soon be converted into a scene of wickedness, debasement, and misery. But how is a general sentiment of religion to be preserved? Doubtless, one of the best means is the consecration of a part of our time to the holy purpose of recognizing the sovereignty of the Deity, and learning His will. Besides, it is the natural tendency of this duty be civilize the manners and the affections. Ideas of subordination are cherished, when all feel that they are accountable to a superior power. Mutual regard and fidelity are promoted when all assemble together as brethren, before one common Parent, with sentiments of humility and hope. II. CONSIDER YOURSELVES IN YOUR RELATION TO GOD. It results from our moral capacity that the glory of this Being, who hath given us existence, and so highly endowed and exalted us, should be the supreme object of our live. Now, He is glorified by our virtuous demeanour in His world, and by our private bosom acknowledgments of Him as our Lord and benefactor; but He is more especially and suitably glorified by us when we unite together to offer Him, in the presence of each other and the universe, the devout homage of our hearts and lips. This is the greatest tribute we can bring Him; a tribute which nature dictates and reason recommends. III. CONSIDER THE DEMANDS OF THE RELIGION YOU PROFESS. What was the conduct of our blessed Lord with respect to public worship? For our example, His custom was to go into the synagogue every Sabbath day. What was the practice of the primitive Church; the happy few who had been often with Him, and knew His will? ( Acts 2:42 ). What are the express or implied precepts of the Gospel upon this subject? ( Hebrews 10:25 ). Why, indeed, did our Lord ordain holy mysteries, which are social in their nature, very forms of public worship? Why did He appoint a ministry in His Church, and promise to be with this ministry, "even unto the end of the world"? Are not these expressions of His will that His disciples should assemble together, to preach, and hear His Word, and to worship the Father in spirit and in truth? ( Bishop Dehon. ) Arise, O Lord, into Thy rest, Thou and the ark of Thy strength. Psalm 132:8, 9 Blessings on the sanctuary W. M. Punshon, LL. D. I. THE TEMPLE IS HERE CALLED THE PLACE OF REST, OR THE ABIDING PLACE OF GOD. II. THE TEMPLE, GORGEOUS AS IT WAS, WAS INCOMPLETE AND VALUELESS WITHOUT THE ARK. In all ages the ark in the Temple is its life. Still the quick heart within the man, and you will have the stately skeleton soon. Withdraw the magic vapour, and the wheels whirr no longer, and the most exquisite contrivances are mute and motionless machinery. Take the breath from the great organ's heart, and in vain you bid it discourse its harmonies. III. LOOK AT THE OTHER BLESSINGS WHICH ARE ASKED FOR, EITHER OBVIOUSLY OR BY DIRECT IMPLICATION IN THE PSALM. 1. The ark of God's strength in the Temple implies that God's power is in the Temple, and He waits to exert it in the Word, in the minister's appeals, in the people's prayers. 2. The prayer proceeds to ask that the priests may be "clothed with righteousness," which is, in fact, a petition for universal purity. It is a prayer not only for us who minister, but for you who hearken, that we may, all of us, be robed always, robed already, in the new linen, clean and white, in which the saints were seen in heaven. 3. The third blessing that is asked for is holy joy in God, which has its foundation in oneness with God, both in favour and feeling, and which has its outlet in the appropriate expressions of praise. ( W. M. Punshon, LL. D. ) The gracious presence of God in His own ordinances John Young, D. D. I. THE GLORIOUS OBJECT TO WHOM THE PEOPLE OF GOD PRESENT THEIR SUPPLICATION, IN THE VIEW OF A SOLEMN APPEARANCE BEFORE GOD IN THE ORDINANCES OF HIS WORSHIP — JEHOVAH HIMSELF. 1. He, to whom this great name belongs, is the independent, self-existent God, whose being is in and of Himself; and who gives being to all His words and works. 2. He is the eternal, and, consequently, the unchangeable God. 3. He is the fountain of all blessedness, as well as of all being. Indeed, if He is the one, he must needs be the other. If He is independent, He cannot but be all-sufficient. 4. He is Israel's own God. In our applications to Him, therefore, on this and on every other occasion, we ought still to view Him as Jehovah, our God: our God by His own gracious grant and promise; our God by virtue of that everlasting covenant, which is sealed to every worthy communicant at the sacramental table. This will encourage us both to be fervent in our supplications for His presence, and confident in our expectations of it. II. THE PLACE INTO WHICH GOD IS HERE INVITED, OR WHERE HIS PRESENCE IS DESIRED; CALLED, IN THE TEXT, HIS REST. The Church of Christ may be called God's rest on a twofold account. 1. On account of His Divine pleasure and satisfaction in her, much beyond the pleasure that a weary or burdened person has in a place or state of rest. 2. On account of His constant and perpetual residence in her. III. THE INVITATION WHICH THEY HUMBLY, YET CONFIDENTLY, ADDRESS TO HIM. "Arise." The manner of expression here used, especially when applied to the Church, intimates the following things. 1. That, in taking possession of His rest, it is necessary that God should make signal displays of His power. 2. That there may be times when God seems, in human reckoning, inactive and negligent about the affairs of His Church. 3. That though Zion is God's rest, there is, and always will be, much work for Him to accomplish in her. IV. THE MANNER IN WHICH HE WAS DESIRED AND EXPECTED TO ACCEPT THE INVITATION. They did not ask Him to be present, unless in a manner adapted to the dispensation under which they lived, and under those symbols by which His presence among them was always exhibited and secured. They only wished Him to be present, along with the ark of His strength. This imports — 1. That the people of God had an earnest desire after the symbol itself, and expected not to enjoy the presence of God, in the same comfortable manner, without it. 2. That they could not be satisfied with the symbol, without the thing signified and represented by it. 3. But the principal thing to be attended to about this ark of God's strength was its being the most lively type of Christ. This intimates — (1) That they desired the presence of Christ as Mediator, and the benefit of His mediation, as well as the presence of God Himself. Indeed, these two can never be separated. (2) That they neither expected the presence of God, nor desired it, otherwise than through Christ. Out of Christ God is a consuming fire. V. IMPROVEMENT OF THE SUBJECT. It affords us — 1. Matter of wonder, gratitude, and praise; in that we enjoy the symbols of God's presence, and have access to worship Him according to His own appointment. 2. Matter of reproof to all who satisfy themselves with outward privileges, and matter of warning to all who enjoy them, against such a fatal mistake. 3. Matter of encouragement to all in this company who have business with God to-day. 4. Matter of consolation to all those who mourn for the low state of the Church in our day, and for the very low state of the work of God in her. 5. Matter of trial to all present; particularly to those who intend to eat the sacramental bread and drink the sacramental cup. ( John Young, D. D. ) Let Thy priests be clothed with righteousness. Psalm 132:9 A righteous pulpit David Thomas, D. D. We hear advocated, on platforms and elsewhere, different kinds of ministry. Some are urgent for a talented ministry. Some are urgent for an educated ministry. They insist on culture. Some are urgent for an evangelical ministry. The great want, however, is a righteous ministry. I. A ministry that advocates THE PRINCIPLES OF RECTITUDE. The Sermon on the Mount should be the text and the imperial inspiration of every teacher. II. A ministry that advocates the principles of rectitude Is AN HONEST WAY. 1. Conscientiously, believing in them. 2. Consistently, living them. 3. Independently, disregarding alike the frowns and smiles of men. A ministry, in fact, that "commends itself to every man's conscience in the sight of God. III. A ministry that advocates the principles of rectitude FOR A RIGHT PURPOSE. Not for popularity, not for greed, not for sect, but for right. Such a ministry as this the people will believe in, trust, and follow. ( David Thomas, D. D. ) And let Thy saints shout for joy. The connection between a pious ministry and a happy Church N. McMichael. True piety has ever a cheerful character; our religion has no sympathy with gloom ( Proverbs 3:17 ). We dare not speak of uninterrupted enjoyment. Christians live too much beneath their privileges to admit of this; and, even though they should attain perfection, how could they escape suffering in a world where sin so much abounds? It would be preposterous to expect it. But, making all deductions, the believer has far more pleasure than the man who rejects the overtures of Divine compassion. Is it not so? Would you not like to know that your sins were pardoned, every one of them, no more to rise up in judgment against you? Would you not like to know that God was your friend, and that He would never leave you nor forsake you? Would you not like to know that the bondage of death is removed, for Jesus has disarmed the grisly monster of his sting? Now, these are some of the benefits of which genuine believers are partakers; and an interest in them is obtained by believing in the Son of God, who is the Strength and the Saviour of suffering man. Would you not be happier, as well as better, could you say, All these are mine? Make the experiment for yourself. Surely it is worth the trial. Linger no longer. Close at once with God's own free terms. Permit Him to save you in His own way, and there shall be no disappointment. ( N. McMichael. ) Joy in the Lord Joy is both full of insight and medicinal. Our best poets delight to depict its power in each of these ministries. Wordsworth said it was "with an eye made quiet by the deep power of joy that he saw into the life of things." Then he felt sensations sweet passing into his pure mind, with tranquil restoration. Then he came to know that blessed mood in which the burden of the mystery of this unintelligible world is lightened; and he became a living soul. If this be the ministry of the joy of nature, surely the "joy of the Lord" would lighten many dark problems in life, lift many a burden, change the home and the business of many a weary and tried child of God, and fill them with brightness and song. For the Lord hath chosen Zion. Psalm 132:13-16 God's choice of Zion D. Dickson. He giveth a reason for the absolute promise of Christ's coming to rule the spiritual kingdom of Israel, or the Church, because the Lord had chosen Zion in the type, and the universal Church under the figure, to be His chosen Temple and habitation, wherein He delighted. Whence learn — 1. Where God will settle His sanctuary, there tie will settle His kingdom also: Zion must not want a king; for the reason here, why the Lord will with an oath set up one who shall be the fruit of David's body upon the throne, is "because He hath chosen Zion." 2. The Lord's pitching upon any place to dwell in, or persons to dwell among, cometh not of the worthiness of the place or persons, but from God's good pleasure alone. 3. The Lord resteth in His love towards His Church, accepting the persons, prayers, and service of His chosen people; lie smelleth a sweet savour in Christ here, and His love maketh His seat among His people steadfast. 4. What is promised under typical figures is really everlasting, not in regard of the figure, but in regard of the signification: "For this is my rest for ever," is true only in respect of the Church, represented by Zion. 5. No reason is to be craved for God's everlasting good will to any person or incorporation; His pleasure may suffice for a cause. ( D. Dickson. ) Zion and her provision C. Parvey. I. GOD'S CHOICE OF HIS ZION. 1. The sovereignty of God, which is exercised towards His creatures. 2. This choice is a choice of love ( Ephesians 2:4, 5 ; Jeremiah 31:3 ). II. THE PURPOSES FOR WHICH GOD HAS CHOSEN ZION. God desires Zion — 1. For His habitation. 2. For His rest. Where He takes up His abode, it is for ever. III. THE BLESSINGS PROMISED. In 1 John 2:12, 13 , you have the family of God set forth from infancy to manhood; from weakness itself, to perfect strength; from sin's dominion and degradation, to salvation's honours and glories; from the captivity of Satan, to a full victory over him; from the love, power, and guilt of sin, to the enjoyment of all the Gospel blessings, promises, and treasures in Christ. ( C. Parvey. ) I will abundantly bless her provision. Psalm 132:15 An abundant blessing promised to the Church upon her spiritual provision John Young, D. D. I. THE GLORIOUS SPEAKER — GOD HIMSELF. 1. The God for whom a habitation has been prepared in the Church. If you enjoy the blessing of God upon your provision, you will cheerfully contribute your mite for preparing Him a habitation. 2. The God who hath chosen Zion, and taken up His habitation in her. By this means He knows every circumstance relative to her and to every one of her members; lie is ready to hear all the requests of His people, and to grant them without loss of time. 3. The God from whom all her provision comes. As He knows what provision is suitable to every one's taste, and to every one's need, He knows what blessing is proper to make every one's provision effectual for affording him the promised satisfaction. II. THE PARTY SPOKEN OF — ZION. The Church is spoken of in the feminine gender, chiefly to put us in mind of two things. 1. Of her weakness and helplessness, considered in herself. 2. Of that happy relation that subsists between Christ and her. So close and intimate is that mysterious relation, that it can be compared to no other earthly relation — so fitly as to that between husband and wife. He has betrothed her to Himself for ever. He nourishes and cherishes her as a loving husband the wife of his youth. III. THE BENEFIT PROMISED — A BLESSING. As soon as any person is brought into a state of union with Christ, and is blessed in Him, — being justified freely by the grace of God; not only is that person adjudged to happiness, but that sentence has an effect upon all that he meets with in the course of Providence. All the common benefits of life have a commission from God to be means, not merely of rendering his present life happy, as far as happiness is attainab

132:1-10 David bound himself to find a place for the Lord, for the ark, the token of God's presence. When work is to be done for the Lord, it is good to tie ourselves to a time. It is good in the morning to fix upon work for the day, with submission to Providence, for we know not what a day may bring forth. And we should first, and without delay, seek to have our own hearts made a habitation of God through the Spirit. He prays that God would take up his dwelling in the habitation he had built; that he would give grace to the ministers of the sanctuary to do their duty. David pleads that he was the anointed of the Lord, and this he pleads as a type of Christ, the great Anointed. We have no merit of our own to plead; but, for His sake, in whom there is a fulness of merit, let us find favour. And every true believer in Christ, is an anointed one, and has received from the Holy One the oil of true grace. The request is, that God would not turn away, but hear and answer their petitions for his Son's sake. 132:11-18 The Lord never turns from us when we plead the covenant with his anointed Prophet, Priest, and King. How vast is the love of God to man, that he should speak thus concerning his church! It is his desire to dwell with us; yet how little do we desire to dwell with him! He abode in Zion till the sins of Israel caused him to give them up to the spoilers. Forsake us not, O God, and deliver us not in like manner, sinful though we are. God's people have a special blessing on common enjoyments, and that blessing puts peculiar sweetness into them. Zion's poor have reason to be content with a little of this world, because they have better things prepared for them. God will abundantly bless the nourishment of the new man, and satisfy the poor in spirit with the bread of life. He gives more than we ask, and when he gives salvation, he will give abundant joy. God would bring to nothing every design formed to destroy the house of David, until King Messiah should arise out of it, to sit upon the throne of his Father. In him all the promises centre. His enemies, who will not have him to reign over them, shall at the last day be clothed with shame and confusion for ever.