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简体中文
英語原文
It is probable that this psalm was penned by Solomon, to be sung at the dedication of the temple which he built according to the charge his father gave him, 1Ch 28:2-21, etc. Having fulfilled his trust, he begs of God to own what he had done. I. He had built this house for the honour and service of God; and when he brings the ark into it, the token of God's presence, he desires that God himself would come and take possession of it, Ps 132:8-10. With these words Solomon concluded his prayer, 2Ch 6:41,42. II. He had built it in pursuance of the orders he had received from his father, and therefore his pleas to enforce these petitions refer to David. 1. He pleads David's piety towards God, Ps 132:1-7. 2. He pleads God's promise to David, Ps 132:11-18. The former introduces his petition: the latter follows it as an answer to it. In singing this psalm we must have a concern for the gospel church as the temple of God, and a dependence upon Christ as David our King, in whom the mercies of God are sure mercies.
1-10
Solomon's Prayer for Divine Favour
简体中文
所罗门求神恩惠的祷告
上行之诗。
¹ 耶和华啊，求你记念大卫，记念他所受的一切苦难。
² 他怎样向耶和华起誓，向雅各的大能者许愿，
³ 说：我必不进我的帐幕，也不上我的床榻；
⁴ 我不容我的眼睛睡觉，也不容我的眼目打盹；
⁵ 直等我为耶和华寻得所在，为雅各的大能者寻得帐幕。
⁶ 我们听说约柜在以法他，我们在基列耶琳的田野寻见它。
⁷ 我们要进他的居所，在他脚凳前下拜。
⁸ 耶和华啊，求你兴起，和你有能力的约柜同入安息之所。
⁹ 愿你的祭司披上公义，愿你的圣民欢呼。
¹⁰ 求你因你仆人大卫的缘故，不要厌弃你的受膏者。
在这些经文里，所罗门向神呼求，求他赐恩给他和他的国政，并悦纳他为神的名所建的殿。当留意——
一、他所凭的——两件事：
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他所作的，是照着他父亲大卫所许那敬虔的愿——要为神建殿。所罗门是智慧人，却并不凭自己的功德呼求："我并不配得你为我行这事；但主啊，求你记念大卫——就是曾与你立约的那位"（如摩西祷告：求你记念亚伯拉罕——圣约的头一位承受者，出32:13）；"求你记念他所受的一切苦难——他一生中的一切患难，这都是他受膏所致"；或作他对约柜的关心与挂念，并约柜尚在幔子之内这件事使他何等不安（撒下7:2）。求你记念他一切谦卑柔和（有人如此读）——记念他许下以下这愿时所怀的敬虔与虔诚。当知：我们提醒神记念我们在信仰上的前辈——他们的苦难、他们的服事、他们的受苦、神与他们所立的约、他们对神美善的经历、他们为后人所尽的关心、所献上的许多祷告——这并非不妥。我们可以将此应用于大卫的子孙基督，以及他所受的一切苦难："主啊，求你记念与他所立的约，并他所献的赎罪。求你记念他的一切祭物（诗20:3）——即他一切所受的苦。"他特别援引大卫一坐稳国政、自己尚未安顿于本家的屋子之时，便向神所许的庄严誓愿——他要为神建殿。当留意：（1）他向谁起誓——向耶和华，向雅各的大能者。愿当向神而许——神既是当事人，也是见证。耶和华是雅各的大能者，雅各的神，又是一位大能者，他的权能为雅各的保障与拯救而用。雅各是软弱的，但雅各的神是大的。（2）他许的是什么——为耶和华寻得所在——即为约柜、为他同在的凭据寻得所在。他在律法书中屡次读到神所要选择立他名的地方，以色列众支派都要到那里去。他登基之时并无这样的地方；示罗已被弃，又未选定别处，因此主的节期不能按当有的隆重而守。大卫说："我要为众支派选定这样一处集结地，为雅各的大能者寻得居所，一处可容约柜之处——使祭司与百姓都有空间在那里事奉它。"（3）他何等专心于此；在他未把这事办出个眉目之前，他不愿就寝于自己的床榻（诗132:3-4）。这事久已谈论，却毫无动作；直至大卫某日早晨出外办理公务时，他起誓说在夜间之前必对此事作出决定，必确定地方——或是他登基之初支搭帐幕接待约柜之处，或更是所罗门将要建殿之处（那是在他晚年才定的，就在他因数点百姓而受瘟疫之罚之后，代上22:1：那时大卫说，这就是耶和华的殿）；或许他正是在那灾祸之际许下此愿，因为他察觉神与他之间的一项争端，正是他在此事上的拖延。当知：当有为神当作的必要之工时，给自己定下任务、限定时间，是好的，因为我们易于拖延。早晨为当日的工划定范围，约束自己在睡前必须完成——只需顺服于护理（因为我们不知一日将带来什么）——这是好的。特别是在归信于神这件大工上，我们当如此迫切，如此火热；我们有充分理由立志：在我们为更好的盼望立下根基之前，决不享受今生的安慰。
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这是照着以色列百姓的期望（诗132:6-7）。（1）他们查寻约柜，因为他们哀叹约柜被埋没（撒上7:2）。他们在以法他听见约柜（即在以法莲支派的示罗）；在那里被告知它曾在那里，如今却已不在。他们终于在树林的田野寻见它——即在基列耶琳（意为树林之城）。以色列众人就在大卫登基之初，以极大的隆重把它接来（代上13:6）；因此所罗门为约柜建殿，叫以色列众人都得满足。他们不必再四处寻求约柜了；他们如今知道在哪里可以寻见它。（2）他们决心事奉它："只要我们有了一个合适的地方，我们就要进他的居所，在那里献上我们的敬意；我们要在他的脚凳前下拜——作为臣民与恳求者，这是我们在扫罗日子因缺这样之处而忽略未行的"（代上13:3）。
二、他所求的（诗132:8-10）。1. 求神不仅入住，更以这殿为居所：耶和华啊，求你兴起，进入你的安息之所——就让这里是吧——你与你有能力的约柜——你同在的凭据，你大能的同在。2. 求神赐恩给圣所的众执事，使他们尽职：愿你的祭司披上公义——愿他们在职务上、在生活上都显为公义，且二者都照着规矩。当知：公义是传道人最好的装饰。向神的圣洁，向众人的良善——这些是传道人所必不可少的德行，无可争议。"他们是你的祭司，因此若不披上公义，便是羞辱了他们与你的关系。"3. 求神的百姓因圣礼在他们中间被正当施行而得安慰：愿你的圣民欢呼。当约柜被接入大卫城之时，他们如此行了（撒下6:15）；当祭司披上公义时，他们也将如此行。忠心的传道职事是圣徒的喜乐——是喜乐的内容，是喜乐的助力；我们是你们喜乐的帮助者（林后1:24）。4. 求所罗门自己在献殿之时所献的祷告蒙神悦纳：不要厌弃你受膏者的面——即不要拒绝我所求于你的，不要叫我羞愧而去。他求：（1）他是耶和华的受膏者，他以此作为基督的预表来呼求——那至大的受膏者，在他的代求里陈明他之蒙设立于其职。他是神的受膏者，所以父总是听他。（2）他是大卫的儿子："为他的缘故不要拒绝我"；这正是基督徒的恳求："为基督（我们的大卫）的缘故——你是何等喜悦他——求你悦纳我。"他就是大卫——其名意为蒙爱；我们也就在那蒙爱者里面蒙了悦纳。他是神的仆人，是他所扶持的（赛42:1）。"我们并无自己的功劳可陈，但为他的缘故——在他里面丰盛的功劳——愿我们蒙恩。"当我们为教会的兴盛祷告时，可以放胆而求——为基督的缘故，因他用他自己的血买赎了教会。愿传道人与百姓都尽自己的本分。
英語原文
Solomon's Prayer for Divine Favour
A song of degrees.
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, a 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.
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.
In these verses we have Solomon's address to God for his favour to him and to his government, and his acceptance of his building a house to God's name. Observe,
I. What he pleads—two things:—
1. That what he had done was in pursuance of the pious vow which his father David had made to build a house for God. Solomon was a wise man, yet pleads not any merit of his own: "I am not worthy, for whom thou shouldst do this; but, Lord, remember David, with whom thou madest the covenant" (as Moses prayed, Ex 32:13, Remember Abraham, the first trustee of the covenant); "remember all his afflictions, all the troubles of his life, which his being anointed was the occasion of," or his care and concern about the ark, and what an uneasiness it was to him that the ark was in curtains, 2Sa 7:2. Remember all his humility and meekness (so some read it), all that pious and devout affection with which he had made the following vow. Note, It is not amiss for us to put God in mind of our predecessors in profession, of their afflictions, their services, and their sufferings, of God's covenant with them, the experiences they have had of his goodness, the care they took of, and the many prayers they put up for, those that should come after them. We may apply it to Christ, the Son of David, and to all his afflictions: "Lord, remember the covenant made with him and the satisfaction made by him. Remember all his offerings (Ps 20:3), that is, all his sufferings." He especially pleads the solemn vow that David had made as soon as ever he was settled in his government, and before he was well settled in a house of his own, that he would build a house for God. Observe, (1.) Whom he bound himself to, to the Lord, to the mighty God of Jacob. Vows are to be made to God, who is a party as well as a witness. The Lord is the Mighty One of Jacob, Jacob's God, and a mighty one, whose power is engaged for Jacob's defence and deliverance. Jacob is weak, but the God of Jacob is a mighty one. (2.) What he bound himself to do, to find out a place for the Lord, that is, for the ark, the token of his presence. He had observed in the law frequent mention of the place that God would choose to put his name there, to which all the tribes should resort. When he came to the crown there was no such place; Shiloh was deserted, and no other place was pitched upon, for want of which the feasts of the Lord were not kept with due solemnity. "Well," says David, "I will find out such a place for the general rendezvous of all the tribes, a place of habitation for the Mighty One of Jacob, a place for the ark, where there shall be room both for the priests and people to attend upon it." (3.) How intent he was upon it; he would not settle in his bed, till he had brought this matter to some head, Ps 132:3,4. The thing had been long talked of, and nothing done, till at last David, when he went out one morning about public business, made a vow that before night he would come to a resolution in this matter, and would determine the place either where the tent should be pitched for the reception of the ark, at the beginning of his reign, or rather where Solomon should build the temple, which was not fixed till the latter end of his reign, just after the pestilence with which he was punished for numbering the people (1Ch 22:1, Then David said, This is the house of the Lord); and perhaps it was upon occasion of that judgment that he made this vow, being apprehensive that one of God's controversies with him was for his dilatoriness in this matter. Note, When needful work is to be done for God it is good for us to task ourselves, and tie ourselves to a time, because we are apt to put off. It is good in the morning to cut out work for the day, binding ourselves that we will do it before we sleep, only with submission to Providence; for we know not what a day may bring forth. Especially in the great work of conversion to God we must be thus solicitous, thus zealous; we have good reason to resolve that we will not enjoy the comforts of this life till we have laid a foundation for hopes of a better.
2. That it was in pursuance of the expectations of the people of Israel, Ps 132:6,7. (1.) They were inquisitive after the ark; for they lamented its obscurity, 1Sa 7:2. They heard of it at Ephratah (that is, at Shiloh, in the tribe of Ephraim); there they were told it had been, but it was gone. They found it, at last, in the fields of the wood, that is, in Kirjath-jearim, which signifies the city of woods. Thence all Israel fetched it, with great solemnity, in the beginning of David's reign (1Ch 13:6), so that in building his house for the ark Solomon had gratified all Israel. They needed not to go about to seek the ark anymore; they now knew where to find it. (2.) They were resolved to attend it: "Let us but have a convenient place, and we will go into his tabernacle, to pay our homage there; we will worship at his footstool as subjects and suppliants, which we neglected to do, for want of such a place, in the days of Saul," 1Ch 13:3.
II. What he prays for, Ps 132:8-10. 1. That God would vouchsafe, not only to take possession of, but to take up his residence in, this temple which he had built: Arise, O Lord! into thy rest, and let this be it, thou, even the ark of thy strength, the pledge of thy presence, thy mighty presence. 2. That God would give grace to the ministers of the sanctuary to do their duty: Let thy priests be clothed with righteousness; let them appear righteous both in their administrations and in their conversations, and let both be according to the rule. Note, Righteousness is the best ornament of a minister. Holiness towards God, and goodness towards all men, are habits for ministers of the necessity of which there is no dispute. "They are thy priests, and will therefore discredit their relation to thee if they be not clothed with righteousness." 3. That the people of God might have the comfort of the due administration of holy ordinances among them: Let thy saints shout for joy. They did so when the ark was brought into the city of David (2Sa 6:15); they will do so when the priests are clothed with righteousness. A faithful ministry is the joy of the saints; it is the matter of it; it is a friend and a furtherance to it; we are helpers of your joy, 2Co 1:24. 4. That Solomon's own prayer, upon occasion of the dedicating of the temple, might be accepted of God: "Turn not away the face of thy anointed, that is, deny me not the things I have asked of thee, send me not away ashamed." He pleads, (1.) That he was the anointed of the Lord, and this he pleads as a type of Christ, the great anointed, who, in his intercession, urges his designation to his office. He is God's anointed, and therefore the Father hears him always. (2.) That he was the son of David: "For his sake do not deny me;" and this is the Christian's plea: "For the sake of Christ" (our David), "in whom thou art well pleased, accept me." He is David, whose name signifies beloved; and we are made accepted in the beloved. He is God's servant, whom he upholds, Isa 42:1. "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." When we pray for the prosperity of the church we may pray with great boldness, for Christ's sake, who purchased the church with his own blood. "Let both ministers and people do their duty."
11-18
God's Choice of Zion; God's Promises to Zion
简体中文
神对锡安的拣选；神对锡安的应许
¹¹ 耶和华向大卫凭诚实起了誓，决不反悔：我要使你所生的坐在你的宝座上。 ¹² 你的众子若守我的约和我所教训他们的法度，他们的子孙也必永远坐在你的宝座上。 ¹³ 因为耶和华拣选了锡安，愿意它作自己的居所， ¹⁴ 说：这是我永远安息之所；我要住在这里，因为是我所愿意的。 ¹⁵ 我要使其中的粮食丰满，使其中的穷人饱得食物。 ¹⁶ 我要使祭司披上救恩；他的圣民大声欢呼。 ¹⁷ 我要叫大卫的角在那里发生；我为我的受膏者预备了明灯。 ¹⁸ 我要使他的仇敌披上羞耻；但他的冠冕要在头上发光。
这些是宝贵的应许，「借着起誓加以证实」，使承受应许的人可以得着「大大的安慰」（来6:17-18）。我们把这些应许看作是在祷告中所提出的恳求，或是看作对祷告的答复，都是一样；信的人知道怎样从两方面使用应许——既凭应许向神说话，也在应许中聆听主神对我们所说的话。这些应许关乎教会与国家两方面的坚立，既关乎大卫家的宝座，也关乎设立于锡安山的以色列的见证。关乎锡安山的应许，正如关乎大卫后裔的应许指向基督一样，适用于福音教会，因此都是我们可以援引的，也令我们十分得安慰。这里有：
一、神对大卫家与锡安山的拣选。二者都是出于神的指定。
1. 神拣选了大卫家作王家，并以起誓印证他的拣选，诗132:11-12。大卫既是基督的预表，便是带着誓言被立为王：「耶和华起了誓，决不反悔」，决不转离。大卫既向耶和华起誓（诗132:2）要为他寻得居所，耶和华也向大卫起誓要建立他的家；因为神在情感和保证上绝不落后于他的任何百姓。向大卫所发的应许是指：（1）一连串将要从他腰中而出的君王：「我要使你所生的坐在你的宝座上」，这在所罗门身上应验了；大卫在世时就满心喜乐地看见了这事，王上1:48。冠冕也有条件地永远传给他的后嗣：「你的众子」在后来的世代「若守我的约和我所教训他们的法度」。神亲自承担教导他们的责任，他也尽了自己的本分；他们有摩西和众先知，他所期望的只是他们遵守他所教训的，并持守其道，那么「他们的子孙也必永远坐在你的宝座上」。君王在神面前都是看其行为如何，他所授予的委任都视其是否尽忠职守而定。结果他们没有守神的约，于是这世袭最终被截断，「权杖」也渐渐「离开了犹大」。（2）一位永远的继任者——一位要从他腰中而出、其「政权与平安必加增无穷」的君王。彼得把这应用在基督身上，甚至告诉我们大卫自己也是这样领会的。徒2:30：「他预先看明这事，讲论基督复活说：他的灵魂不撇在阴间；既是从肉身说，大卫既知道神向他起誓应许，要从他的后裔中立一位坐在他的宝座上。」到了时候满足，他果然如此行，并「把他祖大卫的位给他」，路1:32。基督满足了应许的条件；他守了神的约和他的法度，行了他父的旨意，凡事讨他的喜悦；因此对他、对他的属灵后裔，这应许必得应验。他与神所赐给他的儿女——一切信的人——都要「坐在宝座上，直到永永远远」，启3:21。
2. 神拣选了锡安山作圣山，并借他对其所存的喜悦印证了他的拣选，诗132:13-14。他「拣选了他所爱的锡安山」（诗76:68 [译按：和合本作68:16]）；他拣选它作为他约柜的居所，并说，「这是我永远安息之所」，而非如示罗那样只是暂时的住处。锡安是大卫的城；他选它作王城，是因为神选它作圣城。神说，「我要住在这里」，所以大卫也说，「我要住在这里」，因为在此他坚守他的原则：「亲近神是与我有益」。在此我们当把锡安看作福音教会的预表，福音教会被称为「锡安山」（来12:22），而此处关于锡安所说的一切，都在其中完全应验。锡安早已被耕种如田地，但基督的教会却是「永生神的殿」（提前3:15），是他「永远安息之所」，必常蒙他的同在，直到世界的末了。神对他教会所存的喜悦，以及他与教会同在的持续，是其所有肢体的安慰与喜乐。
二、神为大卫家和锡安山所存留的拣选之福。神所拣选的，他必赐福。
1. 神既拣选了锡安山，便应许赐福它：
（1）赐今世生命的福；因为敬虔有这方面的应许，诗132:15。地必出土产；宗教设立之处，必有所供应；神赐福时也必大大赐福（诗67:6）；他必确实丰盛地赐福。一份带着丰盛祝福的少量供给，比一份没有这祝福的丰厚供给更有用处，也更令人得安慰。神的百姓在寻常的享受上有特殊的福分，这福分使这些享受别具甘甜。再者，应许更进一步：「我要使其中的穷人饱得食物」。锡安有自己当供养的穷人；此处应许神甚至也顾念他们。〔1〕借他的护理，他们必不致缺乏；他们必有充足的供给。若有匮乏，穷人最先感受到，所以他们若够用，便是丰足的可靠记号。锡安的穷人必不缺乏，因为神已吩咐锡安的一切儿女按其力量向穷人施怜悯，教会也当留心使他们「不被忽略」（徒6:1）。〔2〕借他的恩典，他们必不至发怨言；虽然只有干饼，他们却必知足。锡安的穷人比其他任何人更有理由以世上少量之物为满足，因为有更美的事为他们预备。这也可从属灵上理解为在圣道和圣礼中为灵魂所预备的供应；神必丰盛地赐福这供应，用以滋养新人，并以生命之粮使灵里贫穷的人得饱足。神所分别为圣归给我们的，我们便能、也就可以知足。
（2）赐来世生命的福，就是关乎敬虔的事（诗132:16），这是对诗132:9祷告的回应。〔1〕曾祈愿祭司「披上公义」；此处应许神必「使他们披上救恩」——不仅拯救他们，更使他们及其职事成为他百姓得救的器皿；他们既要「救自己，又能救听的人」，并「把将要得救的人加给教会」。当知道，神以公义为衣给谁穿上，就必以救恩为衣给他穿上；我们当求公义，神就必连同公义赐下救恩。〔2〕曾祈愿圣徒「欢呼快乐」；此处应许他们「必大声欢呼」。神所赐的超过我们所求的，他赐下救恩时，也必赐下丰盛的喜乐。
2. 神既拣选了大卫家，在此也应许以相称之福赐福它。（1）增长的能力：「在那里」，即在锡安，「我要叫大卫的角发生」，诗132:17。王者的尊严必越发增添，其光辉也必不断加增。基督是「拯救的角」（指丰盛而有大能的拯救），是神所兴起、所发的芽，在「他仆人大卫的家中」。大卫曾应许要用自己的能力荣耀神，要剪除恶人的角，高举义人的角（诗75:10）；作为报答，神在此应许要使他的角发生，因为凡有权力又善用的人，必蒙加添。（2）持久的尊荣：「我为我的受膏者预备了明灯。」你必「点着我的灯」，诗18:28。神所预备的灯，必明亮地燃着。灯指继任者，因为一盏灯将熄时，可借它点燃另一盏；这是一种延续，借此大卫在神面前必不缺人站立。基督是世上的灯和光。（3）完全的得胜：「他的仇敌」——就是那些谋算害他的人——「我要使他们披上羞耻」，当他们看见自己的计谋被挫败之时。一切好治理者的仇敌都当预料必披上羞耻，尤其是主耶稣及其国度的仇敌，他们在大日要复活，「受永远羞辱与蔑视」。（4）普遍的繁荣：「他的冠冕要在头上发光」，即他的政权必越发成为他的尊荣。这在耶稣基督身上要完全应验，他的尊荣与权能之冠永不褪色，其上的花朵也不凋残。地上君王的冠冕「不能存到万代」（箴27:24），但基督的冠冕必存到永远；为他忠心的子民所保留的冠冕，也是「不衰残」的。
英語原文
God's Choice of Zion; God's Promises to Zion
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.
These are precious promises, confirmed by an oath, that the heirs of them might have strong consolation, Heb 6:17,18. It is all one whether we take them as pleas urged in the prayer or as answers returned to the prayer; believers know how to make use of the promises both ways, with them to speak to God and in them to hear what God the Lord will speak to us. These promises relate to the establishment both in church and state, both to the throne of the house of David and to the testimony of Israel fixed on Mount Zion. The promises concerning Zion's hill are as applicable to the gospel-church as these concerning David's seed are to Christ, and therefore both pleadable by us and very comfortable to us. Here is,
I. The choice God made of David's house and Zion hill. Both were of divine appointment.
1. God chose David's family for the royal family and confirmed his choice by an oath, Ps 132:11,12. David, being a type of Christ, was made king with an oath: The Lord hath sworn and will not repent, will not turn from it. Did David swear to the Lord (Ps 132:2) that he would find him a house? The Lord swore to David that he would build him a house; for God will be behind with none of his people in affections or assurances. The promise made to David refers, (1.) To a long succession of kings that should descend from his loins: Of the fruit of thy body will I set upon thy throne, which was fulfilled in Solomon; David himself lived to see it with great satisfaction, 1Ki 1:48. The crown was also entailed conditionally upon his heirs for ever: If thy children, in following ages, will keep my covenant and my testimony that I shall teach them. God himself engaged to teach them, and he did his part; they had Moses and the prophets, and all he expects is that they should keep what he taught them, and keep to it, and then their children shall sit upon thy throne for evermore. Kings are before God upon their good behaviour, and their commission from him runs quamdiu se bene gesserint—during good behaviour. The issue of this was that they did not keep God's covenant, and so the entail was at length cut off, and the sceptre departed from Judah by degrees. (2.) To an everlasting successor, a king that should descend from his loins of the increase of whose government and peace there shall be no end. St. Peter applies this to Christ, nay, he tells us that David himself so understood it. Ac 2:30, He knew 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; and in the fulness of time he did so, and gave him the throne of his father David, Lu 1:32. He did fulfill the condition of the promise; he kept God's covenant and his testimony, did his Father's will, and in all things pleased him; and therefore to him, and his spiritual seed, the promise shall be made good. He, and the children God has given him, all believers, shall sit upon the throne for evermore, Re 3:21.
2. God chose Zion hill for the holy hill, and confirmed his choice by the delight he took in it, Ps 132:13,14. He chose the Mount Zion which he loved (Ps 76:68); he chose it for the habitation of his ark, and said of it, This is my rest for ever, and not merely my residence for a time, as Shiloh was. Zion was the city of David; he chose it for the royal city because God chose it for the holy city. God said, Here will I dwell, and therefore David said, Here will I dwell, for here he adhered to his principle, It is good for me to be near to God. Zion must be here looked upon as a type of the gospel-church, which is called Mount Zion (Heb 12:22), and in it what is here said of Zion has its full accomplishment. Zion was long since ploughed as a field, but the church of Christ is the house of the living God (1Ti 3:15), and it is his rest for ever, and shall be blessed with his presence always, even to the end of the world. The delight God takes in his church, and the continuance of his presence with his church, are the comfort and joy of all its members.
II. The choice blessings God has in store for David's house and Zion hill. Whom God chooses he will bless.
1. God, having chosen Zion hill, promises to bless that,
(1.) With the blessings of the life that now is; for godliness has the promise of them, Ps 132:15. The earth shall yield her increase; where religion is set up there shall be provision, and in blessing God will bless it (Ps 67:6); he will surely and abundantly bless it. And a little provision, with an abundant blessing upon it, will be more serviceable, as well as more comfortable, than a great deal without that blessing. God's people have a special blessing upon common enjoyments, and that blessing puts a peculiar sweetness into them. Nay, the promise goes further: I will satisfy her poor with bread. Zion has her own poor to keep; and it is promised that God will take care even of them. [1.] By his providence they shall be kept from wanting; they shall have provision enough. If there be scarcity, the poor are the first that feel it, so that it is a sure sign of plenty if they have sufficient. Zion's poor shall not want, for God has obliged all the sons of Zion to be charitable to the poor, according to their ability, and the church must take care that they be not neglected, Ac 6:1. [2.] By his grace they shall be kept from complaining; though they have but dry bread, yet they shall be satisfied. Zion's poor have, of all others, reason to be content with a little of this world, because they have better things prepared for them. And this may be understood spiritually of the provision that is made for the soul in the word and ordinances; God will abundantly bless that for the nourishment of the new man, and satisfy the poor in spirit with the bread of life. What God sanctifies to us we shall and may be satisfied with.
(2.) With the blessings of the life that is to come, things pertaining to godliness (Ps 132:16), which is an answer to the prayer, Ps 132:9. [1.] It was desired that the priests might be clothed with righteousness; it is here promised that God will clothe them with salvation, not only save them, but make them and their administrations instrumental for the salvation of his people; they shall both save themselves and those that hear them, and add those to the church that shall be saved. Note, Whom God clothes with righteousness he will clothe with salvation; we must pray for righteousness and then with it God will give salvation. [2.] It was desired that the saints might shout for joy; it is promised that they shall shout aloud for joy. God gives more than we ask, and when he gives salvation he will give an abundant joy.
2. God, having chosen David's family, here promises to bless that also with suitable blessings. (1.) Growing power: There, in Zion, will I make the horn of David to bud, Ps 132:17. The royal dignity shall increase more and more, and constant additions he made to the lustre of it. Christ is the horn of salvation (denoting a plentiful and powerful salvation) which God has raised up, and made to bud, in the house of his servant David. David had promised to use his power for God's glory, to cut off the horns of the wicked, and to exalt the horns of the righteous (Ps 75:10); in recompence for it God here promises to make his horn to bud, for to those that have power, and use it well, more shall be given. (2.) Lasting honour: I have ordained a lamp for my anointed. Thou wilt light my candle, Ps 18:28. That lamp is likely to burn brightly which God ordains. A lamp is a successor, for, when a lamp is almost out, another may be lighted by it; it is a succession, for by this means David shall not want a man to stand before God. Christ is the lamp and the light of the world. (3.) Complete victory: "His enemies, who have formed designs against him, will I clothe with shame, when they shall see their designs baffled." Let the enemies of all good governors expect to be clothed with shame, and especially the enemies of the Lord Jesus and his government, who shall rise, in the great day, to everlasting shame and contempt. (4.) Universal prosperity: Upon himself shall his crown flourish, that is, his government shall be more and more his honour. This was to have its full accomplishment in Jesus Christ, whose crown of honour and power shall never fade, nor the flowers of it wither. The crowns of earthly princes endure not to all generations (Pr 27:24), but Christ's crown shall endure to all eternity and the crowns reserved for his faithful subjects are such as fade not away.
本篇大概为所罗门所作,为在他按其父所嘱而建的圣殿行奉献之礼时歌唱(代上28:2-21等)。他既履行了所托,便求神悦纳他所行的。一、他为神的尊荣与事奉建造此殿;当他把约柜——神同在的记号——迁入其中时,他求神亲自来占据其中(诗132:8-10);所罗门正是以这些话结束他的祷告(代下6:41,42);二、他是遵从父命而建,故他为加强这些恳求所提的缘由都指向大卫:1. 他以大卫对神的敬虔为恳求(诗132:1-7);2. 他以神对大卫的应许为恳求(诗132:11-18)。前者引出其恳求;后者作为对其的答复,随在其后。我们唱这首诗时,当关切福音教会为神的殿,并倚靠基督作我们的大卫王——在他里面神的怜悯都是确实的怜悯。