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 toe horn of David to bud." The latter hall 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 (Psalm 132:1-7); a prayer at the removal of the ark (Psalm 132:8-10); and a pleading of the divine covenant and its promises (Psalm 132:11-18).

Hints to Preachers

Psalm 132:1. -

I. The Lord remembers Jesus, our David, he loves him, he delights in him, he is with him.

II. In that memory his griefs have a prominent place - "all his afflictions."

III. Yet the Lord would be put in remembrance by his people.

Psalm 132:1, Psalm 132:2. - Concerning his people,

I. The Lord remembers,

1. Their persons.

2. Their afflictions.

3. Their vows.

II. The Lord remembers them,

1. To accept them.

2. To sympathise with them.

3. To assist them.

Psalm 132:1, Psalm 132:2. -

I. God remembers his people, each one: "Remember David." The Spirit maketh intercession within us according to the will of God.

II. He remembers their afflictions, "David and all his afflictions." "I know thy works and thy tribulation."

III. He remembers their vows, especially,

1. Those which relate to his service.

2. Those which are solemnly made.

3. Those which are faithfully performed. - G. R.

Psalm 132:1-5. - Notice,

I. How painfully David felt what he conceived to be a dishonouring of God, which he thought he might be able to remedy. Consider "his affiictions," - because the ark dwelt within curtains, while he himself dwelt in a house of cedar: 2 Samuel 7:2. Consider,

1. Its singularity. Most find affliction in personal losses; very few suffer from a cause like this.

2. 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.

3. Its fittingness to a really God-fearing man.

4. Its pleasingness to God, 1 Samuel 2:30.

II. 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,

1. There is little zeal for God's honour when self-denial is not exercised for the sake of his cause.

2. 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.

3. 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.

Psalm 132:3-5. -

I. We should desire a habitation for God more than for ourselves. God should have the best of everything. "See, now, I dwell in a house of cedar, but the ark of God dwelleth within curtains."

II. We should be guided by the house of God in seeking a house for ourselves: "Surely I will not come," etc.

III. We should labour for the prosperity of God's house even more than of our own. Nothing should make sleep more sweet to us than when the church of God prospers; nothing keep us more awake then when it declines: "I will not give sleep," etc. (Psalm 132:4); "Is it time for you, O ye, to dwell in your ceiled houses, and this house lie waste?" - G. R.

Psalm 132:5. - Something to live form to find fresh habitations for God.

I. The Condescension implied: God with us.

II. The Districts explored: hearts, homes, "dark places of the earth."

III. The Royalty of the Work. It makes King David busy, and is labour worthy of a king. - W. B. H.

Psalm 132:5. - "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.

Psalm 132:5. - "The mighty God of Jacob."

I. Mighty, and therefore he joined heaven and earth at Bethel.

II. Mighty, and therefore brought Jacob back from Mesopotamia.

III. Mighty, and yet wrestled with him at Jabbok.

IV. Mighty, and yet allowed him to be afflicted.

V. Mighty and therefore gave him full deliverance.

Psalm 132:6, Psalm 132:7. - We shall use this for practical purposes. A soul longing to meet with God. God has appointed a meeting place.

I. We know what it is. A mercy-seat, a throne of grace, a place of revealed glory. Within it the law preserved. Heavenly food - pot of manna. Holy rule - Aaron's rod.

II. We desire to find it. Intensely. Immediately. Reverently. Longing to receive it.

III. We heard of it. In our young days. We almost forget where. From ministers, from holy men, from those who loved us.

IV. We found it. Where we least expected it. In a despised place. In a lonely place. Where we lost ourselves. Very near us - where we hid like Adam among the trees.

V. We will go. To God in Christ. For all he gives. To dwell with him. To learn of him.

VI. We will worship. Humbly. Solemnly. Gratefully. Preparing for heaven.

Psalm 132:7. -

I. The Place: "His tabernacles."

1. Built for God.

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

II. The Attendance: "We will go," etc. There God is present to meet us, and there we should be present to meet him.

III. The Design:

1. For adoration.

2. For Self-consecration: "We will worship at his footstool." - G. R.

Psalm 132:8, Psalm 132:9. -

I. The Presence of God desired -

1. That it may be signally manifested: "Arise" and enter.

2. That it may be gracious: "Thou and the ark" - that he may be, present on the mercy-seat.

3. That it may be felt, accompanied with power: "The ark of thy strength."

4. That it may be abiding: "Arise into thy rest."

II. The reasons for this desire.

1. With respect to the priests or ministers: "Let thy priests," etc.: not their own righteousness, but as a clothing: let them speak of "garments of salvation" and "robes of righteousness."

2. With respect to the worshippers: "And let thy saints," etc. Let ministers preach the gift of righteousness; not that which grows out of man's nature, but that which is "unto all and upon all them that believe," and saints will shout for joy. - G. R.

Psalm 132:9. - Consider,

I. The importance of a righteous ministry in the church.

II. The connection between such a ministry and a joyous people.

III. The dependence of both on the gracious working of God. - J. F.

Psalm 132:9 (second clause). -

I.Saints.

II.Shouting.

III. Explaining - "for joy."

IV. Encouraging - "Let thy saints shout."

Psalm 132:9 (second clause). - The connection between holiness and joy.

Psalm 132:9, Psalm 132:16. - The Spiritual Vestry.

I. The Vestments:

1. Righteousness; for which the costliest stole is a poor substitute.

2.:Salvation: learning, oratory, etc., of small account in comparison.

II. The Procuring of the vestments:

1. Must be from God.

2. Earnest prayer should constantly arise from all saints.

III. The Robing:

1. By God's own hand!

2. Their beauty and power who are so invested.

3. The persons are "thy priests." - W. B. H.

Psalm 132:9, Psalm 132:16. -

I. Priests and Saints.

II.Vestments.

III. "Hymns Ancient and Modern."

IV. The Real Presence, God giving the garments and the joy.

Psalm 132:10. -

I. An evil to be deprecated: "Turn not away the face" - so that he cannot see thee, or be seen of thee, or accepted, or allowed to hope.

II. A plea to be employed, "for thy servant David's sake" - thy covenant with him, his zeal, his consecration, his afflictions, his service. Good gospel pleading, such as may be used on many occasions.

Psalm 132:11. -

I. The divine oath.

1 Lord, remember David, and all his afflictions:

2 How he sware unto the Lord, and vowed unto the mighty God of Jacob;

3 Surely I will not come into the tabernacle of my house, nor go up into my bed;

4 I will not give sleep to mine eyes, or slumber to mine eyelids,

5 Until I find out a place for the Lord, an habitation for the mighty God of Jacob.

6 Lo, we heard of it at Ephratah; we found it in the fields of the wood.

7 We will go into his tabernacles; we will worship at his footstool.

Psalm 132:1

"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 that 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 merit - 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 in 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.

Psalm 132:2

"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 vow 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 suretiship 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.

Psalm 132:3

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8 Arise, O Lord, into thy rest; thou, and the ark of thy strength.

9 Let thy priests be clothed with righteousness; and let thy saints shout for joy.

10 For thy servant David's sake turn not away the face of thine anointed.

Psalm 132:8

In these three verses we see the finders of the ark removing it to its appointed place, using a formula somewhat like to that used by Moses when he said, "Rise up, Lord," and again, "Return, O Lord, unto the many thousands of Israel." The ark had been long upon the move, and no fit place had been found for it in Canaan, but now devout men have prepared a temple, and they sing, "Arise, O Lord, into thy rest; thou, and the ark of thy strength." They hoped that now the covenant symbol had found a permanent abode - a rest, and they trusted that Jehovah would now abide with it for ever. Vain would it be for the ark to be settled if the Lord did not continue with it, and perpetually shine forth from between the cherubim. Unless the Lord shall rest with us there is no rest for us; unless the ark of his strength abide with us we are ourselves without strength. The ark of the covenant is here mentioned by a name which it well deserved; for in its captivity it smote its captors, and broke their gods, and when it was brought back it guarded its own honour by the death of those who dared to treat it with disrespect. The power of God was thus connected with the sacred chest. Reverently, therefore did Solomon pray concerning it as he besought the living God to consecrate the temple by his presence. It is the Lord and the covenant, or rather say the covenant Jehovah whose presence we desire in our assemblies, and this presence is the strength of his people. Oh that the Lord would indeed abide in all the churches, and cause his power to be revealed in Zion.

Psalm 132:9

"Let thy priests be clothed with righteousness." No garment is so resplendent as that of a holy character. In this glorious robe our great High-priest is evermore arrayed, and he would have all his people adorned in the same manner. Then only are priests fit to appear before the Lord, and to minister for the profit of the people, when their lives are dignified with goodness. They must ever remember that they are God's priests, and should therefore wear the livery of their Lord, which is holiness: they are not only to have righteousness, but to be clothed with it, so that upon every part of them righteousness shall be conspicuous. Whoever looks upon God's servants should see holiness if they see nothing else. Now, this righteousness of the ministers of the temple is prayed for in connection with the presence of the Lord; and this instructs us that holiness is only to be found among those who commune with God, and only comes to them through his visitation of their spirits. God will dwell among a holy people: and on the other hand, where God is the people become holy.

"And let thy saints shout for joy." Holiness and happiness go together; where the one is found, the other ought never to be far away. Holy persons have a right to great and demonstrative joy they may shout because of it. Since they are saints, and thy saints, and thou hast come to dwell with them, O Lord, thou hast made it their duty to rejoice, and to let others know of their joy. The sentence, while it may read as a permit, is also a precept saints are commanded to rejoice in the Lord. Happy religion which makes it a duty to be glad! Where righteousness is the clothing, joy may well be the occupation.

Psalm 132:10

"For thy servant David's sake turn not away the face of thine anointed." King Solomon was praying, and here the people pray for him that his face may not be turned away, or that he may not be refused an audience. It is a dreadful thing to have our face turned away from God, or to have his face turned away from us. If we are anointed of the Spirit the Lord will look upon us with favour. Specially is this true of Him who represents us, and is on our behalf the Christ - the truly anointed of the Lord. Jesus is both our David and God's anointed; in him is found in fulness that which David received in measure. For his sake all those who are anointed in him are accepted. God blessed Solomon and succeeding kings, for David's sake; and he will bless us for Jesus' sake. How condescending was the Son of the Highest to take upon himself the form of a servant, to be anointed for us, and to go in before the mercy-seat to plead on our behalf! The Psalm sings of the ark, and it may well remind us of the going in of the anointed priest within the veil all depended upon his acceptance, and therefore well do the people pray, "Turn not away the face of thine anointed."

Thus, in Psalm 132:8-10, we have a prayer for the temple, the ark, the priests, the Levites, the people, and the king: in each petition there is a fulness of meaning well worthy of careful thought. We cannot plead too much in detail; the fault of most prayers is their indefiniteness. In God's house and worship everything needs a blessing, and every person connected therewith needs it continually. As David vowed and prayed when he was minded to house the ark, so now the prayer is continued when the temple is consecrated, and the Lord deigns to fill it with his glory. We shall never have done praying till we have done needing.

11 The Lord hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne.

12 If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore.

13 For the Lord hath chosen Zion; he hath desired it for his habitation.

14 This is my rest for ever here will I dwell; for I have desired it.

15 I will abundantly bless her provision. I will satisfy her poor with bread.

16 I will also clothe her priests with salvation and her saints shall shout aloud for joy.

17 There will I make the horn of David to bud, I have ordained a lamp for mine anointed.

18 His enemies will I clothe with shame but upon himself shall his crown flourish.

Psalm 132:11

Here we come to a grand covenant pleading of the kind which is always prevalent with the Lord. "The Lord hath sworn in truth unto David." We cannot urge anything with God which is equal to his own word and oath. Jehovah swears that our faith may have strong confidence in it: he cannot forswear himself. He swears in truth, for he means every word that he utters; men may be perjured, but none will be so profane as to imagine this of the God of truth. By Nathan this covenant of Jehovah was conveyed to David, and there was no delusion in it. "He will not turn from it." Jehovah is not a changeable being. He never turns from his purpose, much less from his promise solemnly ratified by oath. He turneth never lie is not a man that he should lie, nor the son of man that he should repent. What a rock they stand upon who have an immutable oath of God for their foundation! We know that this covenant was really made with Christ, the spiritual seed of David, for Peter quotes it at Pentecost, saying, "Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he seeing this before spake of the resurrection of Christ." Christ therefore sits on a sure throne for ever and ever, seeing that he has kept the covenant, and through him the blessing comes upon Zion, whose poor are blessed in him. "Of the fruit of thy body will I set upon thy throne." Jesus sprang from the race of David, as the evangelists are careful to record; he was "of the house and lineage of David": at this day he is the King of the Jews, and the Lord has also given him the heathen for his inheritance. He must reign, and of his kingdom there shall be no end. God himself has set him on the throne and no rebellion of men or devils can shake his dominion. The honour of Jehovah is concerned in his reign, and therefore it is never in danger; for the Lord will not suffer his oath to be dishonoured.

Psalm 132:12

"If thy children will keep my covenant and my testimony that I shall teach them." There is a condition to the covenant so far as it concerned kings of David's line before the coming of the true Seed; but he has fulfilled that condition, and made the covenant indefeasible henceforth and for ever as to himself and the spiritual seed in him. Considered as it related to temporal things it was no small blessing for David's dynasty to be secured the throne upon good behaviour. These monarchs held their crowns from God upon the terms of loyalty to their superior Sovereign, the Lord who had elevated them to their high position. They were to be faithful to the covenant by obedience to the divine law, and by belief of divine truth. They were to accept Jehovah as their Lord and their Teacher, regarding him in both relations as in covenant with him. What a condescension on God's part to be their teacher! How gladly ought they to render intelligent obedience! What a proper, righteous, and needful stipulation for God to make that they should be true to him when the reward was the promise, "Their children shall also sit upon thy throne for evermore." If they will sit at his feet God will make them sit on a throne; if they will keep the covenant they shall keep the crown from generation to generation.

The kingdom of Judah might have stood to this day had its kings been faithful to the Lord. No internal revolt or external attack could have overthrown the royal house of David: it fell by its own sin, and by nothing else. The Lord was continually provoked, but he was amazingly long-suffering, for long after seceding Israel had gone into captivity, Judah still remained. Miracles of mercy were shown to her. Divine patience exceeded all limits, for the Lord's regard for David was exceeding great. The princes of David's house seemed set on ruining themselves, and nothing could save them; justice waited long, but it was bound at last to unsheathe the sword and strike. Still, if in the letter man's breach of promise caused the covenant to fail, yet in spirit and essence the Lord has been true to it, for Jesus reigns, and holds the throne for ever. David's seed is still royal, for he was the progenitor according to the flesh of him who is King of kings and Lord of lords.

This verse shows us the need of family piety. Parents must see to it that their children know the fear of the Lord, and they must beg the Lord himself to teach them his truth. We have no hereditary right to the divine favour: the Lord keeps up his friendship to families from generation to generation, for he is loth to leave the descendants of his servants, and never does so except under grievous and long-continued provocation. As believers we are all in a measure under some such covenant as that of David, certain of us can look backward for four generations of saintly ancestors, and we are now glad to look forward to see our children, and our children's children, walking in the truth. Yet we know that grace does not run in the blood, and we are filled with holy fear lest in any of our seed there should be an evil heart of unbelief in departing from the living God.

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