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영문 원문
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
繁體中文
所羅門為神的恩寵而祈禱
上行之詩。
¹ 耶和華啊，求你記念大衛，並記念他所遭遇的一切苦難。 ² 他怎樣向耶和華起誓，向雅各的大能者許願； ³ 說：我必不進我的帳幕，也不上我的床榻； ⁴ 我不容我的眼睛睡覺，也不容我的眼目打盹； ⁵ 直等我為耶和華尋得所在，為雅各的大能者預備居所。 ⁶ 看哪，我們聽說約櫃在以法他；我們在雅爾的田野尋見它。 ⁷ 我們要進他的居所，在他腳凳前下拜。 ⁸ 耶和華啊，求你興起，和你有能的約櫃同入安息之所。 ⁹ 願你的祭司披上公義；願你的聖民歡呼。 ¹⁰ 求你因你僕人大衛的緣故，不厭棄你的受膏者。
在這些經文中，我們看見所羅門向神的呼求——求神恩待他和他的政權，並悅納他為神的名所建造的殿。當留意，
一、他所訴求的憑據——有兩樣：
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他所作的，乃是照著他父親大衛為神建殿所立的敬虔之願而行的。所羅門是個有智慧的人，卻不憑自己的功勞為訴求：「我本不配你為我行這事；但耶和華啊，求你記念大衛——與你立約的那位」（正如摩西所禱的：出三十二13，求你記念亞伯拉罕，就是盟約的首位受託人）；「求你記念他所遭遇的一切苦難，記念他一生所遭遇的一切患難——這些患難正是因他受膏而起的」；或說，記念他對約櫃的掛念與關注，記念約櫃尚在幔子裏這事在他心中是何等不安（撒下七2）。求你記念他一切的謙卑柔順（有人如此讀）——記念他立下以下這願時所存那敬虔熱切的情感。當注意：我們提醒神記念我們信仰上的先輩——記念他們的苦難、他們的事奉、他們的受苦、記念神與他們所立的約、他們對神良善的經歷、他們對後人的關懷、並他們為後人所獻的許多禱告——這並非不當。我們可將此應用於大衛的子孫基督，並他的一切苦難：「主啊，求你記念與他所立的約、並他所獻的滿足。求你記念他的一切祭物（詩二十3），就是他一切受苦。」他特別以大衛所立的嚴肅之願為訴求——這願是大衛一登上國位、在自己尚未安頓於宮室之前就立的，他必為神建造殿宇。當留意：（1）他向誰起願——向耶和華、向雅各的大能者。願當向神而立，因他既當事人，又當見證。耶和華是雅各的大能者，是雅各的神，是大能的一位，他的權能已為雅各的防禦與拯救而效力。雅各是軟弱的，但雅各的神是大能的。（2）他立願要作甚麼——為耶和華尋得所在，就是為約櫃——他同在的記號——尋得所在。他曾在律法中屢次讀到那神所揀選要安置他名的地方，眾支派都當前往那裏。當他登基之時，還沒有這樣的一個地方；示羅已被廢棄，也沒有別處被指定，正因如此，耶和華的節期未能按當有的莊嚴來守。「好，」大衛說，「我必為眾支派的集合尋得這樣的一個地方，為雅各的大能者尋得一個居所，為約櫃尋得所在，在那裏祭司與百姓都有空間來侍奉它。」（3）他何等殷勤於此事；他不安歇在床榻上，直到把這事辦成一個頭緒（詩一三二3、4）。這事久經談論，卻一無所成，直到最後大衛某日早晨出去辦理公務之時，立了一個願：當日夜晚之前，他必對這事作出決定——或是決定在登基之初該在何處支搭帳幕以迎接約櫃，或更是決定所羅門該在何處建造聖殿——這地點直到他晚年才定下，正是在他因數點百姓而受瘟疫懲罰之後（代上二十二1：那時大衛說：這就是耶和華神的殿）；也許正是因那場審判的緣故，他才立了這願，因他恐怕神與他爭辯的其中一項，就是他在這事上拖延遲延。當注意：當有當為神作的必要之工時，我們當為自己定下任務、限定時日，因為我們易於推諉。在早晨為當日安排工作、約束自己在睡覺之前必要完成，是好的——但總要順服於護理的安排之下，因為我們不知道一天將要發生何事。特別是在歸向神這重大的工作上，我們必須如此懇切、如此火熱；我們大有理由定意，在為那更美之盼望立下根基之前，決不享受今生的安逸。
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這也是照著以色列百姓的期望而行的（詩一三二6、7）。（1）他們尋求約櫃，因他們為其被冷落而哀痛（撒上七2）。他們在以法他聽見約櫃（即在以法蓮支派的示羅）；在那裏他們被告知它曾經在那裏，如今卻已不在了。他們終於在雅爾的田野尋見了它，就是在基列耶琳——這名的意思是森林之城。全以色列在大衛登基之初便以極大的莊嚴把它迎了回來（代上十三6），因此所羅門為約櫃建殿，正是使全以色列得著滿足。他們不再需要四處尋找約櫃；如今他們知道在何處可以尋見。（2）他們決心事奉它：「只要我們有一個合宜的地方，我們要進他的居所，在那裏獻上我們的敬意；我們要在他腳凳前下拜——作臣民與懇求者；這正是我們因缺少這樣的地方、在掃羅的日子所忽略的」（代上十三3）。
二、他所祈求的（詩一三二8-10）。1. 求神不但接管、更要居住在他所建造的這殿中：耶和華啊，求你興起，進入你的安息之所——願這就是那所在——你，以及你能力之約櫃——你同在的憑據、你大能的同在。2. 求神賜恩給聖所的職事，使他們盡自己的本分：願你的祭司披上公義——願他們在施行職分上、並在生活為人上都顯為義，並願二者都照著準則。當注意：公義是傳道人最好的裝飾。向著神的聖潔，與向著眾人的良善，是傳道人不可或缺的品格。「他們是你的祭司，因此若不披上公義，便虧負了他們與你的關係。」3. 願神的百姓因聖禮在他們中間按規矩施行而得著安慰：願你的聖民歡呼。當約櫃被迎進大衛城之時，他們正是如此（撒下六15）；當祭司披上公義之時，他們也必如此。忠心的職事是聖徒的喜樂——是喜樂的緣由，也是喜樂的幫助與促進；我們是你們喜樂的幫助者（林後一24）。4. 願所羅門自己在聖殿奉獻之時所獻的禱告蒙神悅納：求你不厭棄你受膏者的面，就是不拒絕我所求於你的，不叫我羞愧離去。他訴求：（1）他是耶和華的受膏者，而他如此訴求，正是基督——那偉大的受膏者——的預表；基督在他的代求中，也以自己受設立於其職分為訴求。他是神的受膏者，因此父總是聽他。（2）他是大衛的兒子：「因他的緣故，不要拒絕我」；而這也是基督徒的訴求：「因基督——我們的大衛——的緣故，在你所喜悅的那位裏面，求你悅納我。」他就是大衛——這名的意思是蒙愛；我們也在那蒙愛者裏面蒙了悅納。他是神的僕人，是他所扶持的（賽四十二1）。「我們沒有自己的功勞可訴求，但因他的緣故——在他裏面有功勞的豐盛——求我們蒙恩。」當我們為教會的興盛禱告時，可以因基督的緣故大膽地求——他用他自己的血買贖了教會。「願傳道人和百姓都各盡本分。」
영문 원문
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
繁體中文
神揀選錫安；神對錫安的應許
¹¹ 耶和華向大衛憑誠實起了誓，必不反覆：我要從你身所生的，設立在你的寶座上。 ¹² 你的眾子若守我的約和我所教訓他們的法度，他們的子孫也必永遠坐在你的寶座上。 ¹³ 因為耶和華揀選了錫安，情願當作祂的居所， ¹⁴ 說，這是我永遠安息之所；我要住在這裏，因為是我所願意的。 ¹⁵ 我要豐豐富富地賜福給她糧食，使其中的窮人飽得食物。 ¹⁶ 我要使她的祭司披上拯救；她的聖民必大聲歡呼。 ¹⁷ 我要叫大衛的角在那裏發生；我為我的受膏者預備了明燈。 ¹⁸ 我要使他的仇敵披上羞恥；但他的冠冕要在頭上發光。
這些是寶貴的應許，藉著起誓堅立，叫那些承受應許的人可以有大得勉勵（來 6:17-18）。我們無論是把這些當作禱告中所提出的懇求，還是當作對禱告的回答，都是一樣的；信徒知道如何兩樣運用應許——藉著它們對神說話，又在其中聽主神要對我們說甚麼。這些應許關係到教會和國家兩方面的堅立——既關係到大衛家的寶座，也關係到在錫安山所設立的以色列的見證。關乎錫安山的應許，可應用於福音教會，正如關乎大衛後裔的應許可應用於基督一樣；所以兩者都是我們所能引用的，對我們都是極安慰的。這裏有，
一、神對大衛家和錫安山的揀選。兩者都是出於神的命定。1. 神揀選大衛家作王室，並以起誓堅立祂的揀選（詩 132:11-12）。大衛既為基督的預表，就以起誓被立為王：「耶和華起了誓，必不反覆」——必不偏離。大衛既曾向耶和華起誓（詩 132:2）要為祂尋得住所，耶和華就向大衛起誓要為他建立家室；因為在愛情和保證上，神決不落後於祂任何的百姓。對大衛的應許指，（1）一列長久的君王，要從他腰中而出：「我要從你身所生的，設立在你的寶座上」——這在所羅門身上應驗了；大衛親自活著看見這事，便大得滿足（王上 1:48）。冠冕也有條件地傳給他的後嗣，直到永遠：「你的眾子若」——在以後的世代——「守我的約和我所教訓他們的法度。」神親自承諾教訓他們，而祂也盡了祂的份；他們有摩西和眾先知，而祂所期望的，只是他們當遵守祂所教訓他們的，並持守它，這樣「他們的子孫也必永遠坐在你的寶座上。」君王在神面前是在行為上受考察，而他從神所受的委任，其有效條件是「行為端正之時」。其結果是他們沒有守神的約，這樣這傳承至終被剪除，「權杖從猶大漸漸離去」。（2）一位永遠的繼承者——一位要從他腰中而出的君王，「祂的政權與平安的加增沒有窮盡」（賽 9:7）。聖彼得把這話應用於基督；不但如此，他告訴我們大衛自己也是這樣領會的（徒 2:30）：「他既預先看明這事，就論到基督說：祂的靈魂不撇在陰間，祂的肉身也不見朽壞」——他*「既是一位先知，又曉得神曾向他起誓，要從他的後裔中立一位坐在他的寶座上，就預先看明這事，講論基督復活」；到了時候滿足，神果然如此行，「把祂祖大衛的位給祂」（路 1:32）。祂的確履行了應許的條件；祂守了神的約和祂的法度，行了父的旨意，在凡事上討祂喜悅；所以對祂、並對祂屬靈的後裔，這應許必有效。祂和神所賜給祂的兒女——一切信徒——必「坐在寶座上，直到永永遠遠」（啟 3:21）。2. 神揀選錫安山作聖山，並以祂在其中所得的喜樂堅立祂的揀選（詩 132:13-14）。祂「揀選了祂所愛的錫安山」（詩 78:68，原文作詩 77:68呂譯）；祂揀選它作祂約櫃的居所，並論到它說：「這是我永遠安息之所」——而不只是像示羅那樣暫時的居所。錫安是大衛的城；他揀選它作王城，因為神揀選它作聖城。神說：「我要住在這裏」，所以大衛說：「我要住在這裏」——因為他在此持守他的原則：「親近神是與我有益。」（詩 73:28）錫安在此當被看作福音教會的預表——那教會被稱為「錫安山」（來 12:22）；在其中，這裏論到錫安所說的一切都得著了完全的應驗。錫安早已被耕種如田（彌 3:12），但基督的教會卻「是永生神的教會」（提前 3:15），是祂永遠安息之所*，必蒙祂的同在常常賜福，直到世界的末了。神在祂教會中的喜樂，並祂與教會同在的持續，是其一切肢體的安慰和喜樂。
二、神為大衛家和錫安山所存留的揀選之福。神所揀選的，祂必賜福。1. 神既揀選錫安山，就應許賜福它，（1）以現今生命的福氣；因為敬虔有這些應許（詩 132:15）。地要出土產；哪裏設立了宗教，那裏必有糧食，神在賜福中必賜福它（詩 67:6）；祂必確實豐富地賜福它。而有豐盛祝福的少許糧食，比沒有那祝福的大量糧食更為有用，也更為舒適。神的百姓在尋常的享受上有特別的福，而那福分使其中有了特別的甘甜。不但如此，這應許還更進一步：「我要使其中的窮人飽得食物。」錫安有她自己的窮人要照顧；而這裏應許神連他們也必看顧。[1.] 藉著祂的護理，他們必不致缺乏；他們必有足夠的糧食。若有缺乏，窮人最先感受，所以若他們充足，那就是豐足的確據。錫安的窮人必不缺乏，因為神已吩咐錫安一切的兒女當照著力量慈善待窮人，而教會也當小心他們不至被忽略（徒 6:1）。[2.] 藉著祂的恩典，他們必不發怨言；雖然只有乾餅，他們卻必知足。錫安的窮人比一切別人更有理由以這世上的一點為足，因為有更好的事為他們預備。這也可在屬靈上領會為在神的話語和典章中為靈魂所預備的供應；神必豐富地賜福它，為新人的滋養，並以生命之糧使靈裏貧窮的人知足。神為我們所分別為聖的，我們必能、也必可以知足。（2）以將來生命的福氣——關乎敬虔的事（詩 132:16），這正是詩 132:9 的禱告的回答。[1.] 所求的是祭司得以披上公義；這裏應許神必使他們披上拯救——不僅拯救他們，更使他們和他們的職事成為祂百姓得救的工具；他們要救自己，又救聽他們的人，並把要得救的人加給教會（提前 4:16；徒 2:47）。請注意，神所給披上公義的，祂必給披上拯救；我們當求公義，神就必連同公義賜下拯救。[2.] 所求的是聖民得以大聲歡呼；這裏應許他們必大聲歡呼。神所賜的過於我們所求的，當祂賜下拯救之時，祂也必賜下豐盛的喜樂。2. 神既揀選大衛家，在此也應許以相稱的福氣賜福它。（1）增長的權能：「在那裏」——在錫安——「我要叫大衛的角發生」（詩 132:17）。王室的尊嚴必越發增多，並不斷增添其光輝。基督就是神所興起、使之發生的拯救的角（指豐盛而大能的拯救），在祂僕人大衛家中（路 1:69）。大衛曾應許為神的榮耀使用他的權能——折斷惡人的角，高舉義人的角（詩 75:10）；作為報答，神在此應許使他的角發生；因為凡有權能而善用的人，必再加給他。（2）持久的尊榮：「我為我的受膏者預備了明燈。」你「必點著我的燈」（詩 18:28）。神所預備的燈，必明亮地燃燒。燈就是繼承者，因為燈幾乎熄滅之時，可以藉它點亮另一盞；這是延續，因為藉此大衛必不缺一人站在神面前（王上 8:25）。基督就是世界的燈和光（約 8:12）。（3）完全的勝利：「我要使他的仇敵」——就是那些圖謀攻擊他的人——「披上羞恥」，當他們看見自己的計謀被挫敗之時。願一切善政之仇敵預料要披上羞恥，特別是主耶穌和祂國度的仇敵，他們在大日要*「復醒，受永遠的羞辱和憎惡」（但 12:2）。（4）普遍的昌盛：「但他的冠冕要在頭上發光」——這就是說，他的政權必越發成為他的尊榮。這要在耶穌基督身上得以完全應驗，祂那尊榮和權能的冠冕永不衰殘，其上的花朵也不凋謝（來 1:8）。地上君王的冠冕「不存到萬代」（箴 27:24），但基督的冠冕必存到永遠，而為祂忠心臣民所存留的冠冕，是那永不衰殘的*（彼前 5:4）。
영문 원문
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.
本篇很可能是所羅門所作，為在他所建造、照著父親所吩咐的聖殿（代上 28:2-21 等）獻殿之時歌唱。他既完成了所託，便求神悅納他所行的。一、他為神的榮耀與事奉建造了這殿；當他將約櫃——神同在的象徵——遷入其中時，他求神親自來居住、接管這殿（詩 132:8-10）。所羅門正是以這些話結束他的禱告（代下 6:41,42）。二、他建造這殿是遵行父親所領受的吩咐，因此他用以加強這些祈求的理由都引用大衛：1. 他引用大衛對神的敬虔（詩 132:1-7）；2. 他引用神對大衛的應許（詩 132:11-18）。前者引出他的祈求；後者作為對這祈求的答覆緊隨其後。我們唱這詩時，當關切福音教會作為神的聖殿，並當倚靠基督作我們的大衛王——在祂裡面，神的諸般憐憫都是確定的憐憫。