1. Davidís Oath to God (vv.1-5)
  2. The Arkís Procession to Zion (vv.6-9)
  3. Godís Oath to David (vv.10-12)
  4. The Reality in Zion (vv.13-18)
TITLE A Song of Ascents ( ryvi [n.m.s.] tAl[]M;h [, ma-alah, step]).


  1. Psalm 132 is classified as a "Royal Psalm".
  2. This psalm arose out of a memory of Davidís zeal to secure a settled and secure place for the Ark of the Covenant among Godís people.
  3. It is the only psalm in which the Ark is mentioned (v.8b).
  4. Verses 8-10 are, in modified form, found in 2Chr.6:40-42.
  5. The psalm existed early enough in the reign of Solomon to be ready for the dedication of the first Temple, when the Ark had completed its centuries-long journey begun at far-off Sinai.
  6. The variations in these two sets of verses (vv.8-10, as compared to 2Chr.6:40-42) are not a problem, as the overall meaning remains intact.
  7. The psalm was perhaps used on the anniversary of Davidís bringing of the Ark to Jerusalem.
Davidís Oath to God (vv.1-5)
Solomonís Prayer at the Temple Dedication (vv.1,2)

VERSE 1 Remember, O LORD, on David's behalf ( hw"hy>-rAkz>; [Qal.imper., zakhar, remember, + pr.n.] dwId'l [prep.w/pr.n.]),

All his affliction ( tae [dir.obj. marker] `AtAN[u-lK' [n.m.s. + pual.infin.cstr.w/3.m.s.sf., anah, to be afflicted]);

VERSE 2 How he swore to the LORD ( rv,a] [, as in "that which"] [B;v.nI [, shabha, swear, take an oath] hw"hyl [prep.w/pr.n.])

And vowed to the Mighty One of Jacob ( rd;n"; [, nadar, to vow] rybia]l; [prep.w/n.m.s.cstr., abhir, mighty, strong Ė used only to describe God]),

VERSE 3 "Surely I will not enter my house ( aboa'-~a [adv. + Qal.impf.1.c.s., bo, enter] lh,aoB. [prep.w/n.m.s., ohel, tent; "house"] ytiyBe [n.m.s.w/1.c.s.sf., bayith, house; with the preceding word = "tent house"]),

Nor lie on my bed ( hl,[/a,-~ai [adv. + Qal.impf.1.c.s., alah, ascend, climb] fr,[,-l[; [prep. + n.f.s.cstr., eresh, bed] `y['Wcy> [n.m.p.w/1.c.s.sf., yatsua, couch; with the preceding = bed couch]);

VERSE 4 I will not give sleep to my eyes ( !Tea,-~ai [adv. + Qal.impf.1.c.s., nathan, give] tn:v. [n.f.s., sleep] yn"y[el. [prep.w/n.f.dual.w/1.c.s.sf., ayin, eye]),

Or slumber to my eyelids ( `hm'WnT. [n.f.s., tenumah, slumber] yP;[;p.[;l. [prep.w/n.m.dual. w/1.c.s.sf., aphaph, eyelid]),

VERSE 5 Until I find a place for the LORD ( ac'm.a,-d[; [prep. + Qal.impf.1.c.s., matsa, find] ~Aqm' [n.m.s., maqon, standing place, post] hw"hyl; [prep.w/pr.n.]),

A dwelling place for the Mighty One of Jacob ( tAnK'v.mi [n.m.p., dwelling place] rybia]l; [prep.w/n.m.s.cstr., abidh, strong, mighty] `bqo[]y: [pr.n.])."


  1. The song opens with a petition to "remember on Davidís behalf" all he endured to see to it that the Ark would come to rest in the place of Godís own choosing.
  2. That place, of course, was Zion/Jerusalem.
  3. The words "all his affliction" have preceding it the sign of the direct object marker.
  4. His endurance and sufferings for the cause of truth (BD) are appealed to here on the part of the current occupant of the throne for Godís blessings upon his reign.
  5. Underlying his appeal is the concept of the solidarity of blessing, which accrues from father to son in the Davidic dynasty.
  6. By asking God to remember David and his contributions, the speaker is asking God to bless his rule.
  7. He appeals to Davidís strenuous efforts with respect to Godís interests.
  8. His "affliction"/hardship refers to all he endured from his calling to this point in his career.
  9. His 10-year persecution by King Saul, his consolidation of the twelve tribes, and his conquest of Jerusalem is included in "all his affliction".
  10. His career was anything but all glamour and luxury.
  11. We are given a glimpse of Davidís motive in bringing the Ark to Jerusalem (2Sam.6; 1Chr.13-16).
  12. Without it Davidís actions might be mistaken (as some have done!) for a political stroke: a crowning touch to his prestige and that of his new capital.
  13. Instead, in vv.2-5 he is shown to be conscious of, and zealous for, Godís interests.
  14. The oath of vv.2-5 is not recorded in the historical books narrating the career of David.
  15. At some point in his early career David "swore to the LORD"/"vowed to the Mighty One of Jacob".
  16. He swore to God that he would give himself no rest (vv.3,4) until he had obtained a fixed abode "for the LORD"/"the Mighty One of Jacob".
  17. What he said to Nathan shortly after the Ark was relocated in the capital (2Sam.7:2) is an indication of his vowed resolve, referenced to in Ps.132 (2Sam.6 records the arrival of the Ark in Jerusalem).
  18. David, for some time over the course of his early career, carried around within him the desire to bring the Ark home.
  19. Davidís knowledge of the Scriptures, which spoke of a special place within the land of promise where God would require all the tribes to appear before Him three times a year, put this desire in his heart (cf. Ex.20:24; Deut.12:5,11; 15:20; 16:2; 17:8; 18:6; cp. 2Chr.7:12; Ps.78:68).
  20. David naturally associated this place with the political capital of all Israel.
  21. The most important place within a country is its capital city.
  22. Once he had conquered Jerusalem and made it his capital, he took the second step in bringing the aforementioned Scripture to fruition.
  23. David also carried about with him the thought of building God a house (1Kgs.8:17).
  24. When he received word from Nathan that he would not be the one to build God a house, but that it would be built in the reign of his son and successor, he nevertheless did as much towards the carrying out of the desire of his heart as was possible.
  25. He consecrated the site of the future Temple; he procured the necessary means and materials for the building of it; he made all the necessary arrangements for the future Temple service; he inspired the people for the task ahead of them; he handed over to his son the model for it; this is all recorded in the historical books (Samuel, Kings, and Chronicles).
  26. The words "my house" and "my bed" are, literally, "the tent of my house" and "the couch of my bed".
  27. Apparently, David abandoned his new home for a period of time until the Ark was relocated in Zion (v.3).
  28. The refusal of sleep is a common figure of speech (Prov.6:4), not necessarily to be taken literally (vv.3,4).
  29. David brought the Ark to Jerusalem sometime after he conquered Jerusalem, and after he had built himself a house of cedar (2Sam.5:6,7,11; cp. 6:2).
  30. Verse 5 states his goal, employing language of accommodation.
  31. Obviously, David did not regard the Ark as actually being God or that God needed the Ark to in any way sustain His essence.
  32. Nevertheless, David understood the surpassing significance of the Ark and its role within the larger context of the Tabernacle furnishings.
  33. The Jews of his generation recognized the heightened significance of the Ark of the Covenant among the various furnishings of the Tabernacle.
  34. The Ark symbolized Yahweh as the Second Person of the Godhead who would, in the course of time, take on human flesh and dwell (tabernacle/pitch His tent) among us (cp. Jn.1:14).
  35. The Ark was a gold, rectangular box overlaid with acacia wood; its dimensions were about 3 feet 9 inches by 2 feet 3 inches by 2 feet 3 inches (Ex.25:10,11).
  36. It had a lid of solid gold with two cherubim, one at each end (Ex.25:17ff).
  37. Its location within the Tabernacle spoke of its importance.
  38. It was placed in the Most Holy Place when the Tabernacle was set up.
  39. It was covered with animal skins when removed from its place.
  40. It was carried on poles on those occasions when it was transported from place to place.
  41. It was carried by priests when Israel went into battle and during the wilderness wanderings.
  42. It always led the people when they were on the march.
  43. It was a shadow of the Person of Jesus Christ.
  44. It was located in several places in Israel during the period from the Conquest to the time when David had it brought into Jerusalem.
  45. Its unsettled existence outside its final resting place symbolized Christís life on earth at the First Advent.
  46. The Ark in the Temple symbolized the finding of a "place for the LORD"/"a dwelling place for the Mighty One of Israel".
  47. All this pointed to Christís future presence as King of the earth ruling from Zion in the Millennium.
  48. Appropriately, this did not happen until the establishment of the indestructible dynasty of David.
  49. Positive, believing Jews clearly understood the theology of symbolism/types.
  50. By relocating the Ark in Jerusalem, David understood the symbolic significance behind his desire to "find a place" for Yahweh.
  51. The title "the Mighty One of Jacob" is found only one time prior to the writing of this psalm.
  52. It was first used in Gen.49:24 by Jacob when he prophesied the destinies of the twelve sons/tribes (it also occurs in Isa.49:26; 60:16).
  53. The Philistines had been made to feel this Mighty One of Jacob when they captured the Ark and put it in the temple of their god, Dagon (1Sam.5).
  54. A death plague induced the Philistines to return the Ark (a contagious bacterial disease spread by mice, in which there is a painful swelling of the lymph nodes in the armpits and groin; 1Sam.6).
The Arkís Procession to Zion (vv.6-9)

VERSE 6 Behold, we heard of it in Ephrathah ( h'Wn[]m;v.-hNEhi [interj. + w/3.f.s.sf., shama, hear] ht'r'p.a,b. [prep.w/pr.n.]),

We found it in the field of Jaar ( h'Wnac'm. [, matsa, find] r[;y"-ydef.B [prep.w/n.m.p.cstr., shadheh, cultivated field, + pr.n.]).

VERSE 7 Let us go into His dwelling place ( ha'Abn" [Qal.impf.1.c.p.cohort., bo, go] wyt' [prep.w/n.m.p.w/3.m.s.sf., mishekan, dwelling place]);

Let us worship at His footstool ( hw<x]T;v.nI [Hithpael.impf.1.c.p., shachah, bow down, worship] ~doh]l; [prep.w/n.m.s.cstr., hadhom, stool] `wyl'g>r; [n.f.dual.w/3.m.s.sf., reghel, foot]).

VERSE 8 Arise, O LORD, to Your resting place ( hm'Wq [Qal.imper., qum rise] hw"hy> [pr.n.] ^t,x' [prep.w/n.f.s.w/2.m.s.sf., menuchah, resting place]),

You and the ark of Your strength ( hT'a; [] !Ara]w: [conj.w/n.m.s.cstr., aron, ark, chest] `^Z<[u [n.m.s.w/2.m.s.sf., oz, strength]).

VERSE 9 Let Your priests be clothed with righteousness ( ^yn<h]K [n.m.p.w/2.m.s.sf., cohen, priest] qd,c,-WvB.l.yI [Qal.impf.3.m.p., labash, clothe, + n.m.s., tsedeq]),

And let Your godly ones sing for joy ( ^yd,ysix]w: [conj.w/adj.m.p.w/2.m.s.sf., chasidh, loyal ones, devoted ones] `WnNEr;y> [Piel.impf.3.m.p., ranan, to give a resounding cry; "sing for joy"]).


  1. In this strophe are scattered allusions (the Ark is merely "it"), and snatches of song create an impression of the excited throng which set out to bring the Ark to Zion; these could well be the phrases used on that occasion.
  2. The initial attempt to bring the Ark to the city was frustrated due to poor planning and lack of adherence to the requirements of the ceremonial code (cf. 2Sam.6:1-8).
  3. The Ark was to be carried by hand and not by any vehicle, and was not to be touched by those carrying it (Num.4:15).
  4. The Ark remained outside Jerusalem for an additional three months before David was willing to make a second attempt (2Sam.6:9-17).
  5. On this occasion it was transported in the proper manner.
  6. God demonstrated the sacredness of the Ark in His cursing or blessing in connection with those who came in contact with it (Uzziah, Obed-edom, and Michal).
  7. The implied search for the Ark in the language of v.6 indicates something almost forgotten, and is also reflected in Davidís statement in 1Chr.13:3 ("Öfor we did not seek it in the days of Saul").
  8. The significance of Ephrathah in v.6 is the village of Bethlehem (cf. Micah.5:2), the birthplace of Christ.
  9. The actual resting place of the Ark was Kiriath-jearim within the territory of Judah (cp. Josh.18:14,15).
  10. It had remained there for twenty years following its return from Philistine captivity (1Sam.6:21; 7:1,2).
  11. Prior to that, it had remained with the Tabernacle in Shiloh.
  12. The words "we heard of it" means that news of its whereabouts was reported in the village of David (Ephrathah, the ancient name of Bethlehem).
  13. The words "we found it" refers to the actual place where it was resting in obscurity.
  14. The "field of Jaar" was a wooded area in the vicinity of Kiriath-jearim.
  15. Jaar is a shortened reference to the hamlet of Kiriath-jearim.
  16. The Ark remained in darkness and obscurity until its triumphal entrance into Jerusalem.
  17. The Ark had fallen from its worthier abode (at Shiloh), as it were, into a rustic out-of-the-way place.
  18. Ephrathah is the name of a district/region in which Kiriath-jearim lay.
  19. Caleb, by his third wife Ephrath, had a son named Hur (1Chr.2:19).
  20. This Hur, the firstborn of Ephrath, was the father of the population of Kiriath-jearim (1Chr.2:19).
  21. Kiriath-jearim is therefore, so to speak, the daughter of Bethlehem.
  22. This village was called Ephrathah in ancient times, and this name became the name of the district (Micah.5:2).
  23. Kiriath-jearim belonged to Caleb-Ephrathah (1Chr.2:24).
  24. This district was in northern Judah, while Caleb-Negev was the southern district (1Sam.30:14).
  25. The whole point of all this is that the most holy item within the cultus of Israel remained twenty long years in obscurity and neglect.
  26. David restored it to its rightful and proper place.
  27. In v.7 the singing of those who escorted the Ark into Jerusalem continues.
  28. The words "Let us go into His dwelling place" is a reference to the tent set up by David when he moved the Ark into Jerusalem (2Sam.7:2).
  29. The words "Let us worship at His footstool" refers to the Ark on Mount Zion within the tent (cf. 1Chr.28:2; cp. Ps.99:5; Isa.66:1).
  30. The Ark was the symbol of Godís power (called "the Ark of His strength"; v.8b; 2Chr.6:41).
  31. This type was to be regarded above all other items as sacred.
  32. It represents the Person of Jesus Christ, which brings blessing or cursing to man.
  33. Its permanent resting-place was Mount Zion.
  34. When the Ark covered the short distance from Kiriath-jearim to the newly captured Jerusalem, it was the climax of a journey of centuries begun at far-off Sinai.
  35. This is symbolic of the long journey of the God-Man when He will come to rest and reign on Mount Zion in the Millennium.
  36. "Arise, O LORD" was the invocation whenever the people set out on the march with the Ark (which lead the way; Num.10:35).
  37. The procession, which accompanied the relocation of the Ark to its divine destination, called upon Yahweh to identify Himself with the enterprise (v.8).
  38. The "resting place" for the Lord and "the Ark of" His "strength" is, of course, Zion (cf. v.13).
  39. The relocation in the days of David was a type of Christís enthronement at His Second Coming (cf. Isa.11:10).
  40. Then the reality Ė the Lord Jesus Christ Ė will combine the two (cf. v.8b) into one.
  41. The historical Ark will then be but a relic, when the real thing will occupy the throne of David.
  42. The Ark was the symbol of Godís strength, even as Christ is the power of God manifest at His coming.
  43. The procession included Godís "priests", who were "clothed" in the white linen tunics of their profession (cf. 1Chr.15:4ff,27).
  44. The white linen speaks of imputed +R.
  45. The priests were responsible to administer the ritual associated with the Tent/Temple and were the teachers of the Covenant.
  46. The procession was accompanied by designated singers and musicians (1Chr.15:16-27).
  47. The priests and godly ones of Davidís day will have their counterpart in the day of Christ (cf. v.16).
  48. In Davidís day there were a great many adjusted believers percentage wise.
  49. The procession ended at the tent erected by David to house the Ark until the Temple was built (1Chr.16:1-7,37-43).
  50. The original Tabernacle remained at Gibeon (without the Ark) until it was incorporated into the Temple in the reign of Solomon (1Chr.16:39; 1Kgs.8:4).
  51. David was not permitted to build the Temple because he was a man of war and because he had shed much blood upon the earth (1Chr.28:3; cp. 22:8).
  52. David shed this blood in service to God!
  53. He was a type of Christ, emphasizing the warrior aspect of His person.
  54. Solomon, also a type of Christ, was a man of peace, and so was the acceptable type for this enterprise.
  55. The bringing of the Ark to its resting place was a major event in the life of the nation and was accompanied by much celebration, joy, and praise of God.
  56. The Ark, more than anything else, symbolized the salvation and hope of national Israel.
Godís Oath to David (vv.10-12)

VERSE 10 For the sake of David Your servant ( rWb[]B [prep., ba-abhur, for the sake of] dwID' [pr.n.] ^D,b.[; [n.m.s.w/2.m.s.sf., ebhedh, servant]),

Do not turn away the face of Your anointed ( bveT'-la; [neg. + Qal.impf.2.m.s., shubh, turn away]o ynEP. [n.m.p.cstr., panim, face] `^x,yvim [adj.m.s.w/2.m.s.sf., mashiach, anointed; of the king of Israel, of the Messiah]).

VERSE 11 The LORD has sworn to David ( hw"hy>-[B;v.Ni [, shabha, swear + pr.n.] dwId'l [prep.w/pr.n.]),

A truth from which He will not turn back ( tm,a/. [n.f.s., emeth, truth] bWvy"-al{ [neg. + Qal.impf.3.m.s., shubh, turn back]):

"Of the fruit of your body I will set upon your throne ( hN"M,mi [prep.w/prep.] yrIP.mi [prep.w/n.m.s., peri, fruit] ^n> [n.f.s.w/2.m.s.sf., beten, belly, womb, body] tyvia' [Qal.impf.1.c.s., shith, set] `%l'-aSekil. [prep.w/n.m.s., kisse, throne, + prep.w/2.m.s.sf.]).

VERSE 12 "If your sons will keep My covenant ( Wrm.v.yI-~ai [adv. + Qal.impf.3.m.p., shamar, keep] ^yn<b' [n.m.p.w/2.m.s.sf., ben] > ytiyrIB [n.f.s.w/1.c.s.sf., berith]),

And My testimony which I will teach them ( ytido[ew [conj.w/n.f.p.w/1.c.s.sf., edhah, testimony] Az. [, this, which] : ~deM.l;a [Piel.impf.1.c.s.w/3.m.p.sf., lamadh, teach]),

Their sons also shall sit upon your throne forever ( ~h,ynEB.-~G [conj. + n.m.p. w/3.m.p.sf., ben] Wbv.yE [Qal.impf.3.m.p., yashabh, sit] `%l'-aSekil [prep.w/n.m.s., kisse, throne, + prep.w/2.f.s.sf.] d[;-yde[] [prep., adh, + prep., adh; "forever"])."


  1. Verse 10 is probably the prayer of the Davidic descendent on the annual occasion of the remembrance of the anniversary of the relocation of the Ark to its destined place within the holy city.
  2. The appeal of the reigning monarch for God to be with him is based on the legacy of his father, David (v.10a).
  3. He is asking for blessing by association as related to the promises of the Davidic Covenant.
  4. His prayer is that God will continue to honor the office of "Your anointed".
  5. Each of the successive kings in the line is, by divine right, "Your anointed".
  6. The king, standing in the very place that marks the journeyís end and having rehearsed before Yahweh the story of the first journey, returns to the initial plea of v.1.
  7. The occupant of the throne should crave a favorable hearing for the request he brings "for Davidís sake".
  8. The traditional title "servant", denoting both privilege and responsibility, is used of David and all who followed after him.
  9. The founder of the dynasty served the Lord well and was the model for the contemporary king.
  10. Davidís memory, based on his application of BD, is the basis for Solomonís request and that of his successors.
  11. He asks that God not turn back the face of His anointed one, i.e., not reject his face when he turns to Him in prayer.
  12. His prayer is to perpetuate and bless the house of David based on the oath God made to him (v.11).
  13. That oath is the inviolable promise to continue through the centuries to raise up an heir who is the legal and biological representative of that promise.
  14. That promise now centers in, and ends with, the appearance on the scene of Jesus Christ, son of David.
  15. Each monarch was supposed to honor the legacy of his kingship in this manner.
  16. He was to solicit blessing upon his reign and not be presumptuous.
  17. God fulfills His sworn oath to David by providing a living heir in the line of David through the centuries.
  18. A continuity of living heirs extended from Davidís son, Solomon, to the time of Joseph and Mary.
  19. Jesus Christ is the last and permanent heir of the legacy.
  20. His birth and resurrection guarantees that the promise of v.11c is inviolable.
  21. The throne aspect of the promise did not necessitate that the throne of David be occupied without break until Christ.
  22. The last Judean monarch to occupy the throne of David was Jeconiah, who was removed at the time of the fall of the Southern Kingdom.
  23. Heirs continued until Christ, but none of these believers occupied the throne.
  24. At Christís return, He will occupy the throne of David forever (cf. Rev.3:7 "key of David").
  25. He now sits on His fatherís throne in heaven.
  26. In the Millennium Christ will occupy Davidís throne, which has been inactive from 586BC to the present (cf. Acts.15:14-17, quoting Amos.9:11,12).
  27. The words "the fruit of your body" means biological descent.
  28. Christ, like Solomon, is a biological descendent of David (Rom.1:3; 2Tim.2:8).
  29. Verse 12 addresses the conditional aspect of the covenant.
  30. The conditional aspect has to do with the right to rule on Davidís throne.
  31. Adherence to the Mosaic Covenant preserved the actual right to rule.
  32. Those monarchs who adhered to the Law were blessed on the throne; those who did not came under DD.
  33. At the time of the Babylonian crisis, the situation was so bad that God had to remove the current occupant from the throne.
  34. Christís perfect adherence to the "covenant"/"testimony" guarantees that the throne will be occupied "forever" (cf. Lk.1:32,33).
  35. So when the conditions for blessing upon the Davidic dynasty were violated, the right to rule was suspended.
  36. This did not entail the invalidation of the promise, which is unconditional.
  37. We see the same pattern with respect to the Abrahamic Covenant in relationship to the Mosaic Covenant.
  38. When Israel turns to the Lord in the last days, God will restore the Davidic throne.
The Reality in Zion (vv.13-18)

VERSE 13 For the LORD has chosen Zion ( rx;b'-yKi [conj. +, bachar, choose] hw"hy [pr.n.] !AyciB [prep.w/pr.n.]);

He has desired it for His habitation ( HW"ai. [, awah, desire, crave] `Al [prep.w/3.m.s.sf.] bv'Aml [prep.w/n.m.s., moshasbh, seat]).

VERSE 14 "This is My resting place forever ( ytix'Wnm.-tazO [ + n.f.s. w/1.c.s.sf., menuchah, resting place] d[;-yde[ [prep. + prep.]);

Here I will dwell, for I have desired it ( bveae-hPo [adv., poh, from here, + Qal.impf.1.c.s., yashabh, dwell] yK [conj.] ]`h'ytiWIai [, awah, desire, crave]).

VERSE 15 "I will abundantly bless her provision ( %reB' [Piel.infin.abs., barak, bless] %reb'a] [Piel.impf.1.c.s.sf., barak, bless] Hd'yc [n.m.s.w/3.f.s.sf., tsayidh, game, provision]);

I will satisfy her needy with bread ( [;yBif.a [Hiphil.impf.1.c.s., shabah, satisfy] h'yn<Ayb.a, [n.m.p.w/3.f.s.sf., ebheyon, needy] `~x,l' [n.m.s., bread, food]).

VERSE 16 "Her priests also I will clothe with salvation ( h'yn<h]kow [conj.w/n.m.p. w/3.f.s.sf., cohen, priest] vyBil.a [Hiphil.impf.1.c.s., labhash, clothe] [v;y<; [n.m.s., yesha, salvation]);

And her godly ones will sing aloud for joy ( h'yd,ysix]w [conj.w/adj.m.p.w/3.f.s.sf., chasidh, loyal one] !NEr;: [Piel.infin.abs., ranan, to give a ringing cry] >`WnNEr;y> [Piel.impf.3.m.p., ranan; strong expression]).

VERSE 17 "There I will cause the horn of David to spring forth ( ~v' [adv.] x;ymic.a [Hiphil.impf.1.c.s., tsamach, sprout] !r,q,; [n.f.s., qeren, horn] dwId'l [prep.w/pr.n.]);

I have prepared a lamp for Mine anointed ( yTik.r;['. [, arakh, arrange] rnE [n.m.s., ner, lamp] ` [prep.w/adj.m.s.w/1.c.s.sf., mashiach, messiah, anointed]).

VERSE 18 "His enemies I will clothe with shame ( wyb'y>Aa [, enemy] vyBil.a; [Hiphil.impf.1.c.s., labash, clothe] tv,Bo [n.f.s., bosheth, shame]);

But upon himself his crown shall shine ( wyl'['w> [conj.w/prep.w/3.m.s.sf.; "upon himself"] Arz>nI [n.m.s.w/3.m.s.sf., nezer, crown] #yciy` [Qal.impf.3.m.s., tsuts, to blossom; "shine"])."


  1. As verses 10 and 11a,b function as a preface to the divine oracle of vv.11c and 12, so v.13 serves as a preface to the oracle of vv.15-18.
  2. God, through a prophet, speaks after a declaratory introduction.
  3. Verse 13 states Godís sovereign choice of Zion as His "habitation".
  4. "Has chosen" indicates sovereign choice, while "desired" is an emotional term.
  5. From eternity past God chose Zion as the place He would install His Son over His kingdom on earth (cf. Pss.2:6; 48:1,2; 68:16; 76:2; 78:68; 87:2).
  6. The Lord has committed Himself with enthusiastic fervor to the city where David brought the Ark of the Covenant long ago.
  7. The Ark is a type of the Messianic King of the Davidic line who will rule from Zion forever.
  8. As it was with the Ark, so it is with the Son.
  9. The Ark dwelt in several places within the land before it came to the place of Godís choosing.
  10. For a time it was in Bethel (Judg.20:7) and Mizpah (Judg.21:5), then it resided in Shiloh (1Sam.1:9,24), which was rejected (Ps.78:60).
  11. After its return from Philistine captivity, it remained in seclusion near the home of Ahinadab in Kiriath-Jearim (1Sam.7:2), followed by a three-month stay in the house of Obed-Edom (2Sam.6:11).
  12. Finally, it came to rest in the city of David.
  13. God is the speaker in vv.14-18.
  14. Davidís installation of the Ark in Zion foreshadows the installation of Christ as King of the earth, ruling from Jerusalem (v.8; cp. v.14).
  15. What God desires, God gets.
  16. The oracle continues with the promise of living grace prosperity for Israel (v.15).
  17. "Her provision" is a reference to material need (cf. Josh.9:5).
  18. "I will abundantly bless" indicates the degree (unprecedented).
  19. "Her needy" parallels "Her provision".
  20. "Her needy" refers to those who come out of the Tribulation.
  21. "Her priests" refers to the Levitical order ordained in the days of Moses.
  22. This priesthood will once again minister in righteousness and truth.
  23. Verse 16 parallels v.9; the former deals with the Millennium, the latter the day of David.
  24. The priests "clothed with salvation" indicates that they are born again.
  25. Imputed +R is the language of v.9, while the language here is a general reference to Ph1.
  26. They will wear the proper attire Ė white linen tunics Ė that is symbolic of their spiritual status.
  27. Line 2 of v.16 parallels line 2 of v.9.
  28. "Godly (or "devoted") ones" refers to all who enter the city and who are qualified to do so based on their adjustments to grace and +R.
  29. The city of the future will be a place of uninhibited expressions of joy.
  30. In that place, God "will cause the horn of David to spring forth" (v.17a).
  31. "The horn of David" refers to his political power.
  32. Jesus Christ will reign in the place of David over the nation and all the earth.
  33. Verse 17b is a reference to the Messianic descendant under the figure of a "lamp" (cf. 1Kgs.11:36; 15:4; 2Kgs.8:19; 2Chr.21:7).
  34. The lamp of David is the promise of an heir to sit upon his throne forever.
  35. No matter how bad many of his descendants were, God kept the line alive until the appearing of Christ.
  36. "Mine anointed" refers to David, and "a lamp" (in this verse) refers to Christ.
  37. All the descendants in between were also lamps.
  38. Each one, no matter how bad, was a witness to the promise of v.11c.
  39. The oracle ends with an example of antithetical (opposite) parallelism in Hebrew poetry.
  40. "His enemies" refers to those who, due to negative volition, oppose Godís purposes with respect to His anointed.
  41. They will be "clothed" with shame for opposing the POG.
  42. As with David, God will use Christ to defeat and judge those who make war with the Lamb at His coming.
  43. By contrast, the crown of His anointed "will shine" (literally, "blossom"; cp. Ps.21:3).
  44. This is a reference to the resplendent Messianic reign (Isa.9:7; 11:1-9; Rev.19:12,16).
© Copyright 1998, Maranatha Church Inc.