Psalm 131:1 1. O Jehovah! My heart has not been elated, nor have mine eyes been lifted up, neither have I walked in great matters, or in things shut up from me.
1. O Jehovah! My heart has not been elated David had been made head over God’s people, and in order to prove that he was their lawful prince, entitled to the allegiance of the faithful, he is desirous to show that he had not been influenced, in anything which he had attempted, by ambition or pride, but had submitted himself with a quiet and humble spirit to the divine disposal. In this he teaches us a very useful lesson, and one by which we should be ruled in life — to be contented with the lot which God has marked out for us, to consider what he calls us to, and not to aim at fashioning our own lot, to be moderate in our desires, to avoid entering upon rash undertakings, and to confine ourselves cheerfully within our own sphere, instead of attempting great things. He denies that his heart had been lifted up, for this is the true cause of all unwarranted rashness and presumption in conduct. Is not pride what leads men, under the instigation of their passions, to dare such presumptuous flights, to hurry on recklessly in their course, and throw the whole world into confusion? Were this loftiness of spirit checked, the consequence would be, that all men would study moderation of conduct. His eyes were not lifted up; there were no symptoms of pride in his looks or gestures, as elsewhere (Psalm 18:28) we find proud looks condemned. Something more than this, however, may be intended: That while he put a restraint upon the risings of ambition in his heart, he was careful that his eyes should not lend their assistance to the heart in any covetous aspirations after greatness. All the senses, in short, as well as his heart, were subjected to the restraints of humility. In denying that he walked in, or was conversant with, great things, he must be supposed to refer to the disposition or temper of his soul. For, to hold as he did the office of a Prophet, to be invested with regal dignity, nay, to sit upon the sacred throne of the only-begotten Son of God, not to speak of other distinctions with which he was honored above the generality of men, were great things. But the expression was applicable, in so far as he strictly confined himself to the one object of being serviceable to God and to the Church. Should any still be inclined to lay an undue stress upon the word which is here employed, I would observe that the words from or above me, at the close of the verse, are to be considered as connected with what David here says of great things, as well as of the things shut up, or hidden, so that we may read I have not walked in great things which are above me. The question, therefore, was not whether the lot of David was mean or exalted; it is enough that he was careful not to pass beyond the proper bounds of his calling. He did not think himself at liberty to move one step unless called to it by God.
His submission in such matters stands contrasted with the presumption of those who, without any call from God, hurry themselves into unwarrantable undertakings, and involve themselves in duties which properly belong to others. For so long as we have a clear call from God, things cannot be said to be shut up or hidden from us, or too great for us, provided we stand ready for all obedience; and, on the other hand, those who yield themselves up to the influence of ambition will soon lose themselves in a labyrinth of perplexity. We see how God confounds the proud and boasted enterprises of the children of this world. They run the full course of their wild career, they turn the earth upside down at their pleasure, and put forth their hand in every direction; they are filled with complacency at the thought of their own talents and industry, and, in a moment, when all their plans have been fully formed, they are entirely overthrown, because there is no solidity in them. There are two different forms which the presumption of those takes who will not submit to be humble followers of God, but must needs run before him. Some rush forward with a reckless precipitancy, and seem as if they would build to the skies; others do not so openly exhibit the inordinateness of their desires, are slower in their movements, and cautiously calculate upon the future, and yet their presumption appears no less from the very fact, that, with a total oversight of God, as if heaven and earth were subject to them, they pass their decree as to what shall be done by them some ten or twenty years hereafter. These build, as it were, in the deep sea. But never shall it come to the surface, however extended may be the term of their lives; while those who, like David, submit themselves to God, keeping in their own sphere, moderate in their desires, will enjoy a life of tranquillity and assurance.
Psalm 131:2-3
Psalm 131:2-3 2. If I have not set and quieted my soul like one that is weaned from his mother, my soul is over me as a weaned child. 3. Israel shall hope in Jehovah from henceforth, and for ever.
2. If I have not set, etc. He here employs a figure which appropriately explains what he meant, and likens himself to a weaned child; by which is intended, that he dismissed all the anxieties which disquiet the man of ambition, and was willing to be satisfied with small things. This assertion, which some might be inclined to disbelieve, he makes with an oath, expressed in that particular form of which I have elsewhere taken notice, in which the imprecation is not directly brought forward, but left to be understood, to teach us caution in the use of God’s name. As to the words, to set his soul like a child, is as if he had said, that he would frame it into such a likeness. And this with the view, as he declares, of composing himself to silence. For דוממתי domaintee, is formed from דום dum, and has the active sense of reducing to silence. The quiet of soul he alludes to is opposed to those tumultuous desires by which many cause disquietude to themselves, and are the means of throwing the world into agitation. The figure of childhood is elsewhere used in another sense, to convey reprehension. (Isaiah 28:9.)
“Whom shall I teach knowledge? them that are weaned from the milk? and drawn from the breasts?”
where the Prophet censures the people for their slowness of apprehension, and being as incapable of profiting by instruction as infants. In the passage now before us, what is recommended is that simplicity of which Christ spake,
“Unless ye become like this little child, ye shall in no wise enter into the kingdom of God.” (Matthew 18:3)
The vain desires with which men are carried away originate in their seeking to be wise and careful above what is necessary. David adds accordingly, my soul over me is quieted, not as expressing the language of self-confidence, but speaking as if his soul lay sweetly and peacefully on his bosom, undisturbed by inordinate desires. He contrasts the wayward and tumultuous agitation which prevails in those of a discontented spirit, with the peace which reigns in the man who abides in the calling of the Lord. From the verse with which the Psalm closes, we see the reason why David asserted his having undertaken nothing in the spirit of a carnal ambition. He calls upon Israel to hope in the Lord, words which must have been abrupt had it not deeply concerned the common safety of the Church, to know that he sat upon the throne of the kingdom by Divine appointment, in which case the faithful would be certain of the bestowment of the promised blessing. Our hope is of the right kind when we cherish humble and sober views of ourselves, and neither wish nor attempt anything without the leading and approbation of God.
Psalm 132
The writer of this Psalm, whoever he may have been here, in the name of all the faithful, puts God in remembrance of his promise, that he would never suffer his house or kingdom to fail, but support and defend both.
A Song of Degrees.
Psalm 132:1-5
Psalm 132:1-5 1. O Jehovah! Remember David, and all his affliction: 2. Who sware to Jehovah, vowed to the Mighty One of Jacob. 3. If; shall enter into the tabernacle of my house, if I shall go up upon the cover of my couch, 4. If I give sleep to mine eyes, slumber to mine eyelids, 5. Until I, find a place for Jehovah, habitations for the Mighty One of Jacob
1. O Jehovah! remember David. Interpreters are not agreed respecting the penman of this Psalm, though there is little doubt that it was either David or Solomon. At the solemn dedication of the Temple, when Solomon prayed, several verses are mentioned in the sacred history as having been quoted by him, from which we may infer that the Psalm was sufficiently well known to the people, or that Solomon applied a few words of it for an occasion in reference to which he had written the whole Psalm. The name of David is prominently mentioned, because it was to him that the continuance of the kingdom and Temple was promised, and though dead, this could not affect the truthfulness of God’s word. The Church could very properly pray in the manner which is here done, that God would perform what he had promised to his servant David, not as a private individual, but in favor of all his people. It was therefore a preposterous idea of the Papists to argue from this passage that we may be benefitted by the intercession of the dead. Just as if the faithful were here to be understood as calling up an advocate from the tomb to plead their cause with God, when it is abundantly evident from the context that they look entirely to the covenant which God had made with David, knowing well that though given to one man, it was with the understanding that it should be communicated to all. There is a propriety why mention should be made of his affliction or humiliation. Some render the word meekness, but there is no reason for this whatsoever. In 2 Chronicles 6:42, it is true we read of חסדים; that is, mercies, which I consider to be there understood in the passive sense, as meaning the benefits which had been conferred upon David; but I am clearly of opinion that here the reference is to the anxious cares, the numerous difficulties and struggles which David had to undergo, so long as he was kept by God in suspense. Remember, as if it had been said, the great anxieties, the heavy troubles, which David endured before he came to the kingdom, and how fervently and earnestly he desired to build the Temple, though he was not allowed to do it during his whole life. The dangers, labors, and troubles which he underwent, must clearly have confirmed the faith of God’s people in the truth of the divine oracle, inasmuch as they showed how firmly and certainly he was himself convinced of the truth of what God had spoken. Some insert the copulative reading, remember David and affliction; but of this I do not approve. The particle את eth, rather denotes that special respect in which they would have David remembered, viz., as regarded his afflictions, or that he might come forth before the view of God with his afflictions, and obtain his desire according to them.
2. Who sware to Jehovah. One affliction of David is particularly mentioned, That he was filled with perplexity on account of the situation of the Ark. Moses had commanded the people ages before to worship God in the place which he had chosen. (Deuteronomy 12:5.) David knew that the full time had now arrived when the particular place should be made apparent, and yet was in some hesitation — a state of things which was necessarily attended with much anxiety, especially to one who was so ardently attached to the worship of God, and so vehemently desirous to have the fixed presence of God with the nation, for its defense and government. It is said that he swore to see to the building of the Temple, and to postpone every other consideration to the accomplishment of this object. The objurgation may seem to assume a somewhat too harsh and severe form, when he declares his resolution to refuse sleep, his food, and the common supports of life, until a place should have been set apart for the Temple. To have acted in this way would have been to show an inconsiderate zeal, for it did not become him to prescribe the time to God, nor was it possible for him to endure any number of fasting days or sleepless nights. Then when are we to consider that this vow was taken? I am aware indeed that some Hebrew writers judge it to have been at that period when he fell down trembling at the sight of the angel; but, without denying that the plot of ground was pointed out to him immediately after that circumstance, it is altogether a forced and unsupported conjecture to say, that what had so long been in the thoughts of David was conceived at that exact time. Nor is there anything which should prevent us from supposing that his language is here to be understood as hyperbolical, and that this was not a vow in the strict form of it, but to be understood in a qualified sense that he would never enter his house, nor ascend his couch, without feeling a concern upon this subject. He felt persuaded that the settlement of the sanctuary was intimately connected with the state of the kingdom; and we need not be surprised that so long as he was kept in uncertainty regarding the place of the Temple, he should scarcely have felt assured of his very crown, and have been incapable of sharing the ordinary comforts of life with any satisfaction. Still, where Scripture has been silent we can say nothing certain; and I may throw out these things as what seems to me the most probable interpretation. And I think the sense of the passage may very well bear to be that which I have mentioned, That until informed of the place of the Ark’s destined residence, David was full of concern and anxiety, dwelling in his house, or when he lay upon his bed. As to the vow itself, this and other passages afford no ground for supposing, with the Papists, that God approves of whatever vows they may utter, without regard to the nature of them. To vow unto God that which he has himself declared to be agreeable to him, is a commendable practice; but it is too much presumption on our part to say that we will rush upon such vows as suit our carnal inclination. The great thing is that we consider what is agreeable to his will, otherwise we may be found depriving him of that wherein indeed his principal right lies, for with him “to obey is better than sacrifice.” (1 Samuel 15:22.)
Psalm 132:6-9
Psalm 132:6-9 6. Lo! We heard of it at Ephratha; we found it in the fields of the wood. 7. We will go into his habitations, we will worship at his footstool. 8. Arise, O Jehova! Into thy rest, thou, and the Ark of thy strength. 9. Let thy priests be clothed with righteousness, and let thy meek ones rejoice.
6. Lo! we heard of it at Ephratha. This verse is obscure, and we need not wonder at the difficulty which interpreters have felt in ascertaining its meaning. First, the relative pronoun being of the feminine gender has no antecedent, and we are forced to suppose that it must refer to the word habitation in the foregoing sentence, although there it reads habitations, in the plural number. But the principal difficulty lies in the word Ephratha, because the Ark of the Covenant was never placed there. If the reference be to past time, Shiloh should have been the place mentioned; but as it is plain the Psalmist speaks of its new residence, the question returns, why Ephratha and not Zion is specified? Some would get rid of the difficulty by resorting to a frivolous conceit, That the place had two names, and that the plat of ground which was shown to David (2 Samuel 24:18; 1 Chronicles 21:18) was called Ephratha, because it was fertile, on which account Jerome styles it καρποφοριαν, and yet is not very consistent with himself, for in another place, when he gets into his allegories, he most absurdly interprets it to mean frenzy. I have no doubt whatever that the word comes from פרהparah, which means to bear fruit; just as Bethlehem, which is situated in the same quarter, was called for its fruitfulness “the house of bread.” But any conjecture founded upon the mere name of the place is necessarily unsatisfactory, and we must seek some more probable explanation. I might begin by mentioning one which is not without force. A rumor had spread that the Ark of the Covenant was to be deposited in Ephratha, which was the place of David’s nativity , and we may suppose at least that his native soil would seem to many the most appropriate locality for the Ark and Sanctuary. We can easily understand how such an opinion should get abroad. In that case the hearing referred to by the Psalmist alludes to the report which had been circulated. Should this be taken as the meaning, the verb would be in the pluperfect tense, we HAD heard that it was in Ephratha, but we found it in the woods, that is, in a place by no means so attractive or well cultivated. Jerusalem might be said to be woody, because we know that it was surrounded by mountains, and that it was by no means in a part of the country which was noted for fruitfulness. There is another meaning which I would submit to the judgment of the reader. Let us suppose that the faithful here say that they had heard of its being in Ephratha, because God had spoken still greater things of Ephratha than of Zion. It is true that the memorable prediction (Micah 5:2) had not yet been given, yet it may have been that God had already issued some very great and signal prophecy regarding Bethlehem. We have heard, as if they had said, of Bethlehem, but it is only as yet a dim expectation which we have in reference to that place, and in the meantime we must worship God in this place of the woods, looking forward to the fulfillment of the promise regarding Ephratha. This interpretation, however, is far fetched, nor would I venture to adopt it, or at least recommend it to others as the right one. The simpler way seems to be to understand the word Ephratha as applying to David personally, and not so much to the place of that name, the declaration of the Psalmist being to this effect that now when God had chosen a king from Ephratha, the place would necessarily at the same time be marked out for the Ark of the Covenant. It is said, have heard, for the fixing of the place of the Sanctuary depended upon the will of God; nor until this was declared could men determine it according to their own fancy. The fact that now upon David’s mounting the throne this illustrious oracle concerning the permanent settlement of the Temple was to take effect, afforded good ground of thanksgiving. We have proof here that the people of God did not deposit the Ark at random in any place, but had express directions from God himself as to the place where he would be worshipped all proper worship proceeding from faith, while faith cometh by hearing. (Romans 10:17.) Mount Zion had no peculiar excellencies almost to recommend it; but having once heard that it was the object of God’s choice, they show that they consider it wrong to call the matter in question.
7. We will go into his habitations. Here he dictates to all the Lord’s people a common form of mutual exhortation to the duty of going up to the place which had been pointed out by the Angel. The clearer the intimation God may have given of his will, the more alacrity should we show in obeying it. Accordingly, the Psalmist intimates that now when the people had ascertained beyond all doubt the place of God’s choice, they should admit of no procrastination, and show all the more alacrity as God was calling them more closely, and with a more privileged familiarity, to himself, now that he had selected a certain place of rest amongst them. He thus passes a virtual condemnation upon the lukewarmness of those whose zeal does not increase in proportion to the measure of revelation which they enjoy. Habitations 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. We know that they were prohibited from forming any low and carnal view of him. Elsewhere, it is true, we find it called “God’s face,” (Psalm 28:8,) to confirm the faith of the people in looking to this divine symbol which was set before them. Both ideas are brought out very distinctly in the passage before us, that, on the one hand, it is mere superstition to suppose God confined to the temple, and that, on the other hand, the external symbols are not without their use in the Church that, in short, we should improve these as helps to our faith, but not rest in them. While God dwells in heaven, and is above all heavens, we must avail ourselves of helps in rising to the knowledge of him; and in giving us symbols of his presence, he sets, as it were, his feet upon the earth, and suffers us to touch them. It is thus that the Holy Spirit condescends for our profit, and in accommodation to our infirmity, raising our thoughts to heavenly and divine things by these worldly elements. In reference to this passage, we are called to notice the amazing ignorance of the Second Council of Nice, in which these worthy weak Fathers of ours wrested it into a proof of idolatry, as if David or Solomon commanded the people to erect statues to God and worship them. Now, that the Mosiac ceremonies are abolished we worship at the footstool of God, when we yield a reverential submission to his word, and rise from the sacraments to a true spiritual service of him. Knowing that God has not descended from heaven directly or in his absolute character, but that his feet, are withdrawn from us, being placed on a footstool, we should be careful to rise to him by the intermediate steps. Christ is he not only on whom the feet of God rest, but in whom the whole fullness of God’s essence and glory resides, and in him, therefore, we should seek the Father. With this view he descended, that we might rise heavenward.
8. Arise, O Jehovah? Such language as this, inviting the great God who fills heaven and earth to come into a new place of residence, might seem strange and harsh, but the external symbols of religion which God had appointed are spoken of in these exalted terms to put honor upon them, and the better to ensure to them the regard of God’s people. Should God institute no medium of intercourse, and call us to a direct communication with heaven, the great distance at which we stand from him would strike us with dismay, and paralyze invocation. Although, therefore, he does not thereby change place himself, he is felt by us to draw sensibly nearer. It was thus that he descended amongst his ancient people by the Ark of the Covenant, which he designed to be a visible emblem of his power and grace being present amongst them. Accordingly, the second clause of the verse is of an exegetical character, informing the Church that God was to be understood as having come in the sense of making a conspicuous display of his power in connection with the Ark. Hence it is called the Ark of his strength, not a mere dead idle shadow to look upon, but what certainly declared God’s nearness to his Church. By the rest spoken of we are to understand Mount Zion, because, as we shall see afterwards, God was ever afterwards to be worshiped only in that place.
9. Let thy priests, etc. He now prays in general for the prosperity of the Church, as what stood intimately connected with the previous statement, the promotion of our best interests being the great end for which God dwells amongst us. Some construe the words into a wish that the worship of God might be maintained in its purity, and think that the Psalmist prays that the priests might be clothed with holiness in allusion to their sacred garments. Upon a closer view of the words and the whole context, I am rather inclined to be of another opinion, and to consider this a prayer that the righteousness of God might be displayed amongst the people, being as an ornament upon the priests, and communicating joy to all the people. Thus I take righteousness to mean the fruit or effects of righteousness, and this the righteousness of God, not of men. The priests are of course mentioned first, as holding a higher place in the appointed order of the Church; while they have their due place assigned to them, it is still the Church collectively to which the prayer refers as though the Psalmist requested that the glory of this righteousness should be reflected from the priests upon the people generally. God is said to clothe us with his righteousness when he appears as our Savior and help, defends us by his power, and shows in his government of us that we are the objects of his care. The rejoicing which is spoken of must have reference to a life of happiness. And these two things being joined together may convince us that by righteousness nothing else is meant than God’s guardianship and government. Consistently with this we find it said afterwards “Thy priests shall be clothed with salvation;” and I may add, that Solomon, in the solemn prayer already referred to, (2 Chronicles 6:41,) makes no mention of righteousness, but of salvation. I have repeatedly given the reason why the saints of God are called חסידיםchasidim, or merciful ones, because mercy or beneficence is that grace which assimilates us most to God.