Psalm 132 Study Notes

Ps 132 title On ascents, see note at Ps 120 title. This royal psalm must have been written after David’s time, since it looks back at King David’s plan to build a temple for the ark (vv. 5-8). Also, another anointed king appeals to God’s grace in David’s name (v. 10).

132:1 The hardships David endured probably refer to his longing to bring the ark to Jerusalem and his anguish over the incident with Uzzah (2Sm 6:6-8).

132:2 Mighty One of Jacob alludes to Israel’s heritage in God (Gn 49:24).

132:3-5 David’s promise is revisited in vv. 3-5, while vv. 6-8 recall its fulfillment. The Hebrew grammar in these verses shows determination or will, reinforcing David’s commitment to bring the ark of the covenant to Jerusalem and install it in a permanent structure.

132:6 The psalmist summarized the history of the installation of the ark in a tabernacle in Jerusalem (1Sm 5-6; 2Sm 6-7). Ephrathah was an area near Bethlehem where David received news about the ark. Jaar, otherwise known as Kiriath-jearim (1Sm 6:21-7:2), was where the ark was recovered from the Philistines.

132:7 Remembering the ceremonial procession that accompanied the ark to Jerusalem, the psalmist appealed to the congregation to enter the temple (1Ch 15-16). His footstool is a term referring to the ark (see note at 99:5; cp. Is 66; Heb 1:13).

132:8 Verses 8-10 recur in 2Ch 6:41. The ark denotes the Lord’s resting place (Nm 10:33-35), serving as a visible representation of God’s presence (1Sm 4:4; Is 6:1) and playing a pivotal role in holy conquest (Jos 6:6-7; 1Sm 4:3-8).

132:9 The priests were clothed with righteousness, bound to obedience and ethical behavior (v. 16; cp. Is 11:5; 61:10). Your faithful people derives from chesed, the Hebrew term for “covenant love.”

132:10 Reject is literally “turn one’s face from” (cp. Ezk 14:6). The anointed one is the king.

132:11 Just as David swore an oath to the Lord (v. 2), so the Lord swore an oath of fidelity to David (89:35; 110:4). The Lord promised to sustain the Davidic monarchy by keeping one of his offspring on the throne (89:3-4,28-29; 2Sm 7).

132:12 Conditionality was always implicit in this promise (89:38-39; 2Sm 7:14). God’s divinely ordained leader was expected to obey his law, serving as a role model to the community.

132:13-15 The designation of Zion as the Lord’s eternal resting place (68:16; 78:68; 87:2) brought a false sense of security to Israel; they wrongly believed the Lord would never allow Jerusalem to be captured or destroyed (Jr 7:3-12; Mc 3:11).

132:16 Just as the priests were expected to exhibit integrity in behavior (v. 9), so they were entrusted with salvation. This expressed their responsibility as divine mediators for the spiritual welfare of the people (Ezk 3:18; cp. Mt 16:19; 2Co 5:18-20).

132:17 The horn represents victory and salvation. The Hebrew word for grow (89:17; 148:14) is sometimes associated with a future Messiah, often figuratively referred to as a “branch” or “sprout” (Jr 23:5; 33:15; Ezk 29:21; Zch 3:8; 6:12). To prepare a lamp describes metaphorically the permanence of the dynasty and God’s visible presence on the throne (18:28; 2Sm 21:17; 22:29; 1Kg 11:36; Jb 18:6).

132:18 God’s priests will display righteousness and salvation (vv. 9,16), but the unrighteous will reflect shame. The divinely ordained king will stand out among the nations as the Lord’s anointed.