Ephesians 2:22(v5)in whom you also are built together for a habitation of God in the Spirit.
Genesis 49:24(v2)But his bow remained strong. The arms of his hands were made strong, by the hands of the Mighty One of Jacob, (from there is the shepherd,…
Proverbs 6:4(v4)Give no sleep to your eyes, nor slumber to your eyelids.
Ruth 3:18(v4)Then she said, “Wait, my daughter, until you know what will happen; for the man will not rest until he has settled this today.”
1 Chronicles 22:7(v5)David said to Solomon his son, “As for me, it was in my heart to build a house to the name of Yahweh my God.
Show all 28 cross-references
2 Chronicles 2:6(v5)But who is able to build him a house, since heaven and the heaven of heavens can’t contain him? Who am I then, that I should build him a…
Psalms 65:1(v2)Praise waits for you, God, in Zion. Vows shall be performed to you.
Ecclesiastes 9:10(v3)Whatever your hand finds to do, do it with your might; for there is no work, nor plan, nor knowledge, nor wisdom, in Sheol, where you are…
Haggai 1:4(v3)“Is it a time for you yourselves to dwell in your paneled houses, while this house lies waste?
Matthew 6:33(v3)But seek first God’s Kingdom, and his righteousness; and all these things will be given to you as well.
Acts 7:46-49(v5)who found favor in the sight of God, and asked to find a habitation for the God of Jacob. But Solomon built him a house. However, the Most…
Genesis 24:33(v4)Food was set before him to eat, but he said, “I will not eat until I have told my message.” Laban said, “Speak on.”
2 Samuel 6:17(v5)They brought in Yahweh’s ark, and set it in its place, in the middle of the tent that David had pitched for it; and David offered burnt…
2 Samuel 7:1(v2)When the king lived in his house, and Yahweh had given him rest from all his enemies all around,
1 Kings 8:27(v5)But will God in very deed dwell on the earth? Behold, heaven and the heaven of heavens can’t contain you; how much less this house that I…
1 Chronicles 15:3(v5)David assembled all Israel at Jerusalem, to bring up Yahweh’s ark to its place, which he had prepared for it.
1 Chronicles 15:12(v5)and said to them, “You are the heads of the fathers’ households of the Levites. Sanctify yourselves, both you and your brothers, that you…
Psalms 46:11(v2)Yahweh of Armies is with us. The God of Jacob is our refuge.
Psalms 50:1(v2)The Mighty One, God, Yahweh, speaks, and calls the earth from sunrise to sunset.
Psalms 56:12(v2)Your vows are on me, God. I will give thank offerings to you.
Psalms 66:13-14(v2)I will come into your temple with burnt offerings. I will pay my vows to you, which my lips promised, and my mouth spoke, when I was in…
Psalms 116:14-18(v2)I will pay my vows to Yahweh, yes, in the presence of all his people. Precious in Yahweh’s sight is the death of his saints. Yahweh, truly…
Psalms 119:106(v2)I have sworn, and have confirmed it, that I will obey your righteous ordinances.
Psalms 132:5(v2)until I find out a place for Yahweh, a dwelling for the Mighty One of Jacob.”
Psalms 146:5-6(v2)Happy is he who has the God of Jacob for his help, whose hope is in Yahweh, his God: who made heaven and earth, the sea, and all that is in…
Isaiah 49:26(v2)I will feed those who oppress you with their own flesh; and they will be drunk on their own blood, as with sweet wine. Then all flesh shall…
Isaiah 60:16(v2)You will also drink the milk of the nations, and will nurse from royal breasts. Then you will know that I, Yahweh, am your Savior, your…
Isaiah 66:1(v5)Yahweh says, “Heaven is my throne, and the earth is my footstool. What kind of house will you build to me? Where will I rest?
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (15 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn v22. Who sware to Jehovah. One affliction of David…
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. This oath is not mentioned in any of the historical books of the Old Testament. There is, however, allusion in them to his vow on the subject, although he was forbidden by God to perform it. See 2 Samuel 7:2, 3; and 1 Chronicles 22:7-10.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv3, 5Because the chief charge of the king was to…
Because the chief charge of the king was to set forth God’s glory, he showeth that he could take no rest, neither would go about any worldly thing, were it never so necessary, before he had executed his office.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv2–5Psa 132:2 How he sware unto the LORD, [and]…
Psa 132:2 How he sware unto the LORD, [and] vowed unto the mighty [God] of Jacob;
Ver. 2. How he sware unto the Lord] Out of the abundance of his affections, 1Ch 29:3, {see Psa 119:106} he solemnly took God to witness; and this he did, say the Rabbis, at that time when he saw the punishing angel, and was terrified.
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And vowed unto the mighty God of Jacob] Jacob is mentioned, say the Hebrews, Quia primo vovit. because he first vowed to God, Gen 28:20, whence he is called, Pater votorum, the Father of vows (Kimchi, Aben Ezra).
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv2, 3, 5He made a solemn vow, and confirmed it with…
He made a solemn vow, and confirmed it with an oath; which he undoubtedly did, although no mention be made of it 2Sa 7. Thus many historical passages which were omitted in their proper places, are afterwards recorded upon other occasions; of which examples have been formerly noted.
Of Jacob; of Israel; Jacob and Israel are frequently put for their posterity; as hath been frequently observed.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv2–5How he sware unto the Lord, and vowed unto…
How he sware unto the Lord, and vowed unto the mighty God of Jacob. Whom Jacob called so, Gen 49:24; and to whom he vowed a vow, and is the first we read of that did make one, and it was concerning the house of God, Gen 28:17; and who had an experience of the might and power of God in protecting and defending him from his brother Esau: of this oath and vow of David no mention is made elsewhere, but no doubt they were made; see Psa 119:106; of the Messiah's swearing, though upon another account, to whom this may be applied, see Isa 45:23.
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Psalms 132:3
psa 132:3
psa 132:3
psa 132:3Surely I will not come into the tabernacle of my house,.... The new house and palace David built for himself after he came to the throne, made of cedar, Sa2 5:11; not that he should never enter into it till he had found a dwelling for God, but that he should not go into it with pleasure till that was done; for this and what follows are hyperboles, as Kimchi observes, and signify that he should have no peace nor satisfaction of mind till this was accomplished. It may be applied to our Lord's ascension to heaven, which was not till after he had purchased the church with his blood, which is the temple and habitation of God;
nor go up into my bed; or "the bed that made for me" (r); the royal bed, a bed of down, with soft pillows, fit for a person of such dignity to lie down on. Ainsworth renders it "the pallets of my bed"; the phrase of going up agrees with the custom of the eastern countries, who have galleries in their chambers where they are set; at one end of each chamber in their houses there is a little gallery raised three, four, or five feet above the floor, with a balustrade in the front of it, with a few steps likewise leading up to it; here they place their beds (s); so that when they went to bed they might with great propriety be said to go up to it; but this David could not do with pleasure, so long as there was no place and habitation for God.
(r) "lectum strati mei, vel stratorum meorum", Gejerus, Michaelis. (s) Dr. Shaw's Travels, p. 209. Ed. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn v5Until - Until I have raised an house in…
Until - Until I have raised an house in which the ark may be put.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv2, 3, 5Verse 2. How he sware unto the Lord] It…
Verse 2. How he sware unto the Lord] It is only in this place that we are informed of David's vow to the Lord, relative to the building of the temple; but we find he had fully purposed the thing.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v3Psa 132:3-5. Surely I will not, &c. — As…
Psa 132:3-5. Surely I will not, &c. — As if he had said, I value not my own private domestic enjoyments and accommodations, in comparison of the settlement of God’s public worship. “He was so highly concerned,” says Dr. Hammond, “for the service of God, that, having built himself a house, (1Ch 15:1; 1Ch 15:11, &c.) he immediately prepared a place for the ark of God, and brought it up thither in pomp, having, it seems, solemnly vowed to do so before ever he would dedicate and bless (or dwell in) his own house, chap. 1Ch 16:43. And, not content with that, his zeal further broke out to Nathan the prophet, (chap. Psa 17:1,) being troubled to think of the magnificence of his own house, while the ark was but in a tent. And he resolved, if God should permit him, to erect a magnificent structure wherein the ark of God should be placed, and God’s solemn worship performed.” Bishop Patrick’s paraphrase is to the same purport: “I will not come into the new palace which I have built for myself, much less go to dwell and take up my lodging there; nay, I will not lay myself down to rest, nor take a wink of sleep, until I have found out a convenient place for the ark of the Lord, a habitation for that mighty one; who there makes himself present to his people the posterity of Jacob.” Henry supposes that, having procrastinated too long, amidst his difficulties, upon his first accession to the throne, “he one morning made a vow, that, before night, he would come to a resolution in this matter, and would determine the place where the tent should be fixed for the reception of the ark.” Some think that the spot on which the temple should be built was intended, and that David made this vow on the morning of the day of the pestilence, which cut off so many in Israel because he had numbered the people; and that the thrashing- floor of Ornan was pointed out to him in consequence of this resolution.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv2–5How he sware unto the Lord - The solemn…
How he sware unto the Lord - The solemn oath which he took that he would make this the first object; that he would give himself no rest until this was done; that he would sacrifice his personal ease and comfort in order that he might thus honor God. This oath or purpose is not recorded in the history. The fair interpretation of this would be either
(1) that these words properly expressed what was in the mind of David at the time - that is, his acts implied that this purpose was in his heart; or
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(2) that this vow was actually made by David, though not elsewhere recorded. Such a vow might have been made, and the remembrance of it kept up by tradition, or it might have been suggested to the author of the psalm by direct inspiration.
And vowed unto the mighty God of Jacob - See Gen 49:24. The God whom Jacob worshipped, and who had manifested himself so signally to him as a God of might or power.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon1874 · Public DomainOn vv3, 53. Surely I will not come—Literally, “If I shall…
3. Surely I will not come—Literally, “If I shall go into the tent of my house.” The beginning of the sentence is the usual form of oath, which here is given in Psa_132:3-5, the oath form being repeated three times: If I shall go into my tent—If I shall go up upon my couch—If I shall give sleep to my eyes. The forfeiture of the oath is left to be supplied, as if he had said:
If I do these things before I find out a place for the Lord, etc., then let such and such things befall me. These solemn vows, that when he should come to power he would make it his first concern to provide for the ark and worship of God, were made by David in his affliction and trouble.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv2–52. How he sware] Or, Who sware: a poetical…
2. How he sware] Or, Who sware: a poetical mode of expressing the earnestness of his resolution. There is no mention of any oath or vow in the historical narrative. The fact of the translation of the Ark to Zion is recorded in 2 Samuel 6, David’s desire to build a Temple in 2 Samuel 7.
the Mighty One of Jacob] Cp. Psa_132:5. This title, derived from Gen_49:24, is a reminder that it was to Jehovah that David owed his victories (2Sa_5:12; 2Sa_7:1). It is used in Isa_49:26; Isa_60:16; cp. Isa_1:24.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv2–4(2) How he sware.—Literally, who sware. The expression “Mighty…
(2) How he sware.—Literally, who sware. The expression “Mighty One of Jacob” is taken from the patriarch himself (Gen_49:24; comp. Isa_1:24, &c).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv2–5How he sware unto the Lord (see the comment…
How he sware unto the Lord (see the comment on vers. 1-5). And vowed unto the mighty God of Jacob; rather, the Mighty One of Jacob. (see Gen_49:24 Isa_60:16)
The Mighty One of Jacob.
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Every man has should have his own apprehension of God, and name for him. (For this name, see Gen_49:24) It does not appear that Jacob called him "The Mighty One." This is the name which those find for Jacob"s God who can read aright the story of God"s dealings with the great patriarch. But it is more than probable that there is poetical allusion to the revelation that was made to Jacob at the Jabbok. The nameless one who wrestled with him prevailed to leave on him the permanent mark of his power. So he may properly be figured as the "Mighty One." This name for God is also found in Isa_1:24 Isa_19:2-6 Isa_60:16.
I A MAN MUST USE THE NAMES THERE ARE FOR GOD UNTIL HE CAN MAKE ONE FOR HIMSELF. Mothers give the first conceptions of God, and teach the first name for him. As the boy unfolds into the man, he will have changing, enlarging, ideas of God, and want other names for him. Israel fixed a variety of names in association with particular incidents. The earlier names chiefly embody the idea of power. Presently they enlarge to express character. But only refined minds need names that express personal relations. It may be well to illustrate what a variety of names there are in the Old Testament for God, and further, to show what differences of conception are embodied in the names for God in different nations and religions. Teut, Allah, Theos, Deus, Buch, As, Istu, Rain, Magatal, Pussa, Goezur, Yannar, etc. It may he that a man can never really get to fill the Divine name Father with its proper meaning until he realizes his own paternity; but this is getting a name out of an experience.
II A MAN MAY GET HIS OWN NAME FOR GOD OUT OF HIS EXPERIENCES OF LIFE. And a man does not really know God, or come into right personal relations with him, until he gets his own name by which to call him. It may, of course, be an old and familiar name; but the man must make it his own. The experiences of life may bring to a man a great awe of the Divine majesty; or a tear of the Divine power; or a wondering over the Divine mystery; or a tenderness on account of the graciousness of Divine dealing. In each case we want a name; and we put our own special meaning into the name for God that we use. It means more to us than it does to any one else. And when once we have fixed our own name for God, it becomes a sort of test by which we appraise and understand all God"s further dealings with us. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv2–5Ver. 2. How he sware unto the Lord, and…
Ver. 2. How he sware unto the Lord, and vowed unto the mighty God of Jacob. Moved by intense devotion, David expressed his resolve in the form of a solemn vow, which was sealed with an oath. The fewer of such vows the better under a dispensation whose great Representative has said, "swear not at all." Perhaps even in this case it had been wiser to have left the pious resolve in the hands of God in the form of a prayer; for the vow was not actually fulfilled as intended, since the Lord forbade David to build him a temple. We had better not swear to do anything before we know the Lord's mind about it, and then we shall not need to swear. The instance of David's vows shows that vows are allowable, but it does not prove that they are desirable. Probably David went too far in his words, and it is well that the Lord did not hold him to the letter of his bond, but accepted the will for the deed, and the meaning of his promise instead of the literal sense of it. David imitated Jacob, that great maker of vows at Bethel, and upon him rested the blessing pronounced on Jacob by Isaac, "God Almighty bless thee" (Ge 28:3), which was remembered by the patriarch on his death bed, when he spoke of "the mighty God of Jacob." God is mighty to hear us, and to help us in performing our vow. We should be full of awe at the idea of making any promise to the Mighty God: to dare to trifle with him would be grievous indeed. It is observable that affliction led both David and Jacob into covenant dealings with the Lord: many vows are made in anguish of soul. We may also remark that, if the votive obligations of David are to be remembered of the Lord, much more are the suretyship engagements of the Lord Jesus before the mind of the great Lord, to whom our soul turns in the hour of our distress.
Note, upon this verse, that Jehovah was the God of Jacob, the same God evermore; that he had this for his attribute, that he is mighty mighty to succour his Jacobs who put their trust in him, though their afflictions be many. He is, moreover, specially the Mighty One of his people; he is the God of Jacob in a sense in which he is not the God of unbelievers. So here we have three points concerning our God: name, Jehovah; attribute, mighty; special relationship, "mighty God of Jacob." He it is who is asked to remember David and his trials, and there is a plea for that blessing in each one of the three points.
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Ver. 2. And vowed. The history does not record the time nor the occasion of this vow; but history does record how it was ever in David's thoughts and on David's heart. David, indeed, in the first verse, asks of God to remember his afflictions, and then records his vow; and you may, perhaps, think that the vow was the consequence of his afflictions, and that he made it contingent on his deliverance ...It is far more consistent with the character of David to look upon the affliction to which he alludes as resulting from the Lord's not permitting him to carry out his purpose of erecting an earthly habitation for the God of heaven, inasmuch as he had shed blood abundantly. And if, as is more than probable, amid that blood which he had shed, David's conscience recalled the blood of Uriah as swelling the measure, he could not but be deeply afflicted, even while he acknowledged the righteousness of the sentence.
But though not permitted of God to execute his purpose, we cannot but feel and own that it was a noble resolution which David here makes; and though recorded in all the amplification of Oriental imagery, it expresses the holy determination of the Psalmist to forego every occupation and pursuit, and not to allow a single day to elapse till he had at least fixed on the site of the future temple. Barton Bouchier.
Ver. 2. He vowed. He who is ready to vow on every occasion will break his vow on every occasion. It is a necessary rule, that "we be as sparing in making our vows as may be"; there being many great inconveniences attending frequent and multiplied vows. It is very observable, that the Scripture mentions very few examples of vows, compared with the many instances of very great and wonderful providences; as if it would give us some instances, that we might know what we have to do, and yet would give us but few, that we might know we are not to do it often. You read Jacob lived seven score and seven years (Ge 47:28); but you read, I think, but of one vow that he made. Our extraordinary exigencies are not many; and, I say, our vows should not be more. Let this, then, be the first necessary ingredient of a well ordered vow. Let it be no oftener made than the pressing greatness of an evil to be removed, or the alluring excellency of a blessing extraordinary to be obtained, will well warrant. Jephthah's vow was so far right; he had just occasion; there was a great and pressing danger to be removed; there was an excellent blessing to be obtained: the danger was, lest Israel should be enslaved; the blessing was victory over their enemies. This warranted his vow, though his rashness marred it. It was in David's troubles that David sware, and vowed a vow to the Most High; and Jacob forbare to vow until his more than ordinary case bade his vow, and warranted him in so doing: Ge 28:20. Let us do as he did, spare to vow, until such case puts us on it. Henry Hurst (1629? 1690), in "The Morning Exercises."
Ver. 2. Vowed unto the mighty God of Jacob. The first holy votary that ever we read of was Jacob here mentioned in this text, who is therefore called thee father of vows: and upon this account some think David mentions God here under the title of "the mighty God of Jacob", rather than any other, because of his vow. Abraham Wright.
Ver. 2. The mighty God of Jacob. The title strong one of Jacob, by which God is here designated, first used by Jacob himself, Ge 49:24, and thence more generally used as is clear from Isa 1:24 49:26, and other places, here sets forth God both as the most mighty who is able most severely to punish perjury, and with whom no one may dare to contend, and also as the defender and most mighty vindicator of Israel, such as Jacob had proved him, and all his descendants, in particular David, who frequently rejoiced and gloried in this mighty one and defender. Such a mighty one of Jacob was worthy to have a temple built for him, and was so great that he would not suffer perjury. Hermann Venema.
Ver. 2. Where the interpreters have translated, "the God of Jacob", it is in the Hebrew, "the mighty in Jacob." Which name is sometimes attributed unto the angels, and sometimes it is also applied to other things wherein are great strength and fortitude; as to a lion, an ox, and such like. But here it is a singular word of faith, signifying that God is the power and strength of his people; for only faith ascribes this unto God. Reason and the flesh do attribute more to riches, and such other worldly helps as man seeth and knoweth. All such carnal helps are very idols, which deceive men, and draw them to perdition; but this is the strength and fortitude of the people, to have God present with them...So the Scripture saith in another place: "Some trust in chariots, and some in horses, but we will remember the name of the Lord." Likewise Paul saith: "Be strong in the Lord, and in the power of his might." For this power is eternal, and deceives not. All other powers are not only deceitful, but they are transitory, and continue but for a moment. Martin Luther.
Psalms 132:3*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v3He said
He said
"King David said"
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I will not give sleep to my eyes or rest to my eyelids
Sleep and rest are spoken of as if they are things that can be given. Here eyes and eyelids represent the whole person. AT: "I will not allow my eyes to sleep or my eyelids to rest" or "I will not sleep or close my eyes and rest" (See: Metaphor and Synecdoche)
until I find a place for Yahweh
Building a place for Yahweh is spoken of as finding a place for him. AT: "until I build a place for Yahweh" (See: Metonymy)
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On v2 2. Who sware to Jehovah. One affliction of David…
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. This oath is not mentioned in any of the historical books of the Old Testament. There is, however, allusion in them to his vow on the subject, although he was forbidden by God to perform it. See 2 Samuel 7:2, 3; and 1 Chronicles 22:7-10.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv3, 5 Because the chief charge of the king was to…
Because the chief charge of the king was to set forth God’s glory, he showeth that he could take no rest, neither would go about any worldly thing, were it never so necessary, before he had executed his office.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–5 Psa 132:2 How he sware unto the LORD, [and]…
Psa 132:2 How he sware unto the LORD, [and] vowed unto the mighty [God] of Jacob;
Ver. 2. How he sware unto the Lord] Out of the abundance of his affections, 1Ch 29:3, {see Psa 119:106} he solemnly took God to witness; and this he did, say the Rabbis, at that time when he saw the punishing angel, and was terrified.
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And vowed unto the mighty God of Jacob] Jacob is mentioned, say the Hebrews, Quia primo vovit. because he first vowed to God, Gen 28:20, whence he is called, Pater votorum, the Father of vows (Kimchi, Aben Ezra).
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 3, 5 He made a solemn vow, and confirmed it with…
He made a solemn vow, and confirmed it with an oath; which he undoubtedly did, although no mention be made of it 2Sa 7. Thus many historical passages which were omitted in their proper places, are afterwards recorded upon other occasions; of which examples have been formerly noted.
Of Jacob; of Israel; Jacob and Israel are frequently put for their posterity; as hath been frequently observed.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv2–5 How he sware unto the Lord, and vowed unto…
How he sware unto the Lord, and vowed unto the mighty God of Jacob. Whom Jacob called so, Gen 49:24; and to whom he vowed a vow, and is the first we read of that did make one, and it was concerning the house of God, Gen 28:17; and who had an experience of the might and power of God in protecting and defending him from his brother Esau: of this oath and vow of David no mention is made elsewhere, but no doubt they were made; see Psa 119:106; of the Messiah's swearing, though upon another account, to whom this may be applied, see Isa 45:23.
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Psalms 132:3
psa 132:3
psa 132:3
psa 132:3Surely I will not come into the tabernacle of my house,.... The new house and palace David built for himself after he came to the throne, made of cedar, Sa2 5:11; not that he should never enter into it till he had found a dwelling for God, but that he should not go into it with pleasure till that was done; for this and what follows are hyperboles, as Kimchi observes, and signify that he should have no peace nor satisfaction of mind till this was accomplished. It may be applied to our Lord's ascension to heaven, which was not till after he had purchased the church with his blood, which is the temple and habitation of God;
nor go up into my bed; or "the bed that made for me" (r); the royal bed, a bed of down, with soft pillows, fit for a person of such dignity to lie down on. Ainsworth renders it "the pallets of my bed"; the phrase of going up agrees with the custom of the eastern countries, who have galleries in their chambers where they are set; at one end of each chamber in their houses there is a little gallery raised three, four, or five feet above the floor, with a balustrade in the front of it, with a few steps likewise leading up to it; here they place their beds (s); so that when they went to bed they might with great propriety be said to go up to it; but this David could not do with pleasure, so long as there was no place and habitation for God.
(r) "lectum strati mei, vel stratorum meorum", Gejerus, Michaelis. (s) Dr. Shaw's Travels, p. 209. Ed. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v5 Until - Until I have raised an house in…
Until - Until I have raised an house in which the ark may be put.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 3, 5 Verse 2. How he sware unto the Lord] It…
Verse 2. How he sware unto the Lord] It is only in this place that we are informed of David's vow to the Lord, relative to the building of the temple; but we find he had fully purposed the thing.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v3 Psa 132:3-5. Surely I will not, &c. — As…
Psa 132:3-5. Surely I will not, &c. — As if he had said, I value not my own private domestic enjoyments and accommodations, in comparison of the settlement of God’s public worship. “He was so highly concerned,” says Dr. Hammond, “for the service of God, that, having built himself a house, (1Ch 15:1; 1Ch 15:11, &c.) he immediately prepared a place for the ark of God, and brought it up thither in pomp, having, it seems, solemnly vowed to do so before ever he would dedicate and bless (or dwell in) his own house, chap. 1Ch 16:43. And, not content with that, his zeal further broke out to Nathan the prophet, (chap. Psa 17:1,) being troubled to think of the magnificence of his own house, while the ark was but in a tent. And he resolved, if God should permit him, to erect a magnificent structure wherein the ark of God should be placed, and God’s solemn worship performed.” Bishop Patrick’s paraphrase is to the same purport: “I will not come into the new palace which I have built for myself, much less go to dwell and take up my lodging there; nay, I will not lay myself down to rest, nor take a wink of sleep, until I have found out a convenient place for the ark of the Lord, a habitation for that mighty one; who there makes himself present to his people the posterity of Jacob.” Henry supposes that, having procrastinated too long, amidst his difficulties, upon his first accession to the throne, “he one morning made a vow, that, before night, he would come to a resolution in this matter, and would determine the place where the tent should be fixed for the reception of the ark.” Some think that the spot on which the temple should be built was intended, and that David made this vow on the morning of the day of the pestilence, which cut off so many in Israel because he had numbered the people; and that the thrashing- floor of Ornan was pointed out to him in consequence of this resolution.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–5 How he sware unto the Lord - The solemn…
How he sware unto the Lord - The solemn oath which he took that he would make this the first object; that he would give himself no rest until this was done; that he would sacrifice his personal ease and comfort in order that he might thus honor God. This oath or purpose is not recorded in the history. The fair interpretation of this would be either
(1) that these words properly expressed what was in the mind of David at the time - that is, his acts implied that this purpose was in his heart; or
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(2) that this vow was actually made by David, though not elsewhere recorded. Such a vow might have been made, and the remembrance of it kept up by tradition, or it might have been suggested to the author of the psalm by direct inspiration.
And vowed unto the mighty God of Jacob - See Gen 49:24. The God whom Jacob worshipped, and who had manifested himself so signally to him as a God of might or power.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain On vv3, 5 3. Surely I will not come—Literally, “If I shall…
3. Surely I will not come—Literally, “If I shall go into the tent of my house.” The beginning of the sentence is the usual form of oath, which here is given in Psa_132:3-5, the oath form being repeated three times: If I shall go into my tent—If I shall go up upon my couch—If I shall give sleep to my eyes. The forfeiture of the oath is left to be supplied, as if he had said:
If I do these things before I find out a place for the Lord, etc., then let such and such things befall me. These solemn vows, that when he should come to power he would make it his first concern to provide for the ark and worship of God, were made by David in his affliction and trouble.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–5 2. How he sware] Or, Who sware: a poetical…
2. How he sware] Or, Who sware: a poetical mode of expressing the earnestness of his resolution. There is no mention of any oath or vow in the historical narrative. The fact of the translation of the Ark to Zion is recorded in 2 Samuel 6, David’s desire to build a Temple in 2 Samuel 7.
the Mighty One of Jacob] Cp. Psa_132:5. This title, derived from Gen_49:24, is a reminder that it was to Jehovah that David owed his victories (2Sa_5:12; 2Sa_7:1). It is used in Isa_49:26; Isa_60:16; cp. Isa_1:24.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–4 (2) How he sware.—Literally, who sware. The expression “Mighty…
(2) How he sware.—Literally, who sware. The expression “Mighty One of Jacob” is taken from the patriarch himself (Gen_49:24; comp. Isa_1:24, &c).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–5 How he sware unto the Lord (see the comment…
How he sware unto the Lord (see the comment on vers. 1-5). And vowed unto the mighty God of Jacob; rather, the Mighty One of Jacob. (see Gen_49:24 Isa_60:16)
The Mighty One of Jacob.
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Every man has should have his own apprehension of God, and name for him. (For this name, see Gen_49:24) It does not appear that Jacob called him "The Mighty One." This is the name which those find for Jacob"s God who can read aright the story of God"s dealings with the great patriarch. But it is more than probable that there is poetical allusion to the revelation that was made to Jacob at the Jabbok. The nameless one who wrestled with him prevailed to leave on him the permanent mark of his power. So he may properly be figured as the "Mighty One." This name for God is also found in Isa_1:24 Isa_19:2-6 Isa_60:16.
I A MAN MUST USE THE NAMES THERE ARE FOR GOD UNTIL HE CAN MAKE ONE FOR HIMSELF. Mothers give the first conceptions of God, and teach the first name for him. As the boy unfolds into the man, he will have changing, enlarging, ideas of God, and want other names for him. Israel fixed a variety of names in association with particular incidents. The earlier names chiefly embody the idea of power. Presently they enlarge to express character. But only refined minds need names that express personal relations. It may be well to illustrate what a variety of names there are in the Old Testament for God, and further, to show what differences of conception are embodied in the names for God in different nations and religions. Teut, Allah, Theos, Deus, Buch, As, Istu, Rain, Magatal, Pussa, Goezur, Yannar, etc. It may he that a man can never really get to fill the Divine name Father with its proper meaning until he realizes his own paternity; but this is getting a name out of an experience.
II A MAN MAY GET HIS OWN NAME FOR GOD OUT OF HIS EXPERIENCES OF LIFE. And a man does not really know God, or come into right personal relations with him, until he gets his own name by which to call him. It may, of course, be an old and familiar name; but the man must make it his own. The experiences of life may bring to a man a great awe of the Divine majesty; or a tear of the Divine power; or a wondering over the Divine mystery; or a tenderness on account of the graciousness of Divine dealing. In each case we want a name; and we put our own special meaning into the name for God that we use. It means more to us than it does to any one else. And when once we have fixed our own name for God, it becomes a sort of test by which we appraise and understand all God"s further dealings with us. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv2–5 Ver. 2. How he sware unto the Lord, and…
Ver. 2. How he sware unto the Lord, and vowed unto the mighty God of Jacob. Moved by intense devotion, David expressed his resolve in the form of a solemn vow, which was sealed with an oath. The fewer of such vows the better under a dispensation whose great Representative has said, "swear not at all." Perhaps even in this case it had been wiser to have left the pious resolve in the hands of God in the form of a prayer; for the vow was not actually fulfilled as intended, since the Lord forbade David to build him a temple. We had better not swear to do anything before we know the Lord's mind about it, and then we shall not need to swear. The instance of David's vows shows that vows are allowable, but it does not prove that they are desirable. Probably David went too far in his words, and it is well that the Lord did not hold him to the letter of his bond, but accepted the will for the deed, and the meaning of his promise instead of the literal sense of it. David imitated Jacob, that great maker of vows at Bethel, and upon him rested the blessing pronounced on Jacob by Isaac, "God Almighty bless thee" (Ge 28:3), which was remembered by the patriarch on his death bed, when he spoke of "the mighty God of Jacob." God is mighty to hear us, and to help us in performing our vow. We should be full of awe at the idea of making any promise to the Mighty God: to dare to trifle with him would be grievous indeed. It is observable that affliction led both David and Jacob into covenant dealings with the Lord: many vows are made in anguish of soul. We may also remark that, if the votive obligations of David are to be remembered of the Lord, much more are the suretyship engagements of the Lord Jesus before the mind of the great Lord, to whom our soul turns in the hour of our distress.
Note, upon this verse, that Jehovah was the God of Jacob, the same God evermore; that he had this for his attribute, that he is mighty mighty to succour his Jacobs who put their trust in him, though their afflictions be many. He is, moreover, specially the Mighty One of his people; he is the God of Jacob in a sense in which he is not the God of unbelievers. So here we have three points concerning our God: name, Jehovah; attribute, mighty; special relationship, "mighty God of Jacob." He it is who is asked to remember David and his trials, and there is a plea for that blessing in each one of the three points.
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Ver. 2. And vowed. The history does not record the time nor the occasion of this vow; but history does record how it was ever in David's thoughts and on David's heart. David, indeed, in the first verse, asks of God to remember his afflictions, and then records his vow; and you may, perhaps, think that the vow was the consequence of his afflictions, and that he made it contingent on his deliverance ...It is far more consistent with the character of David to look upon the affliction to which he alludes as resulting from the Lord's not permitting him to carry out his purpose of erecting an earthly habitation for the God of heaven, inasmuch as he had shed blood abundantly. And if, as is more than probable, amid that blood which he had shed, David's conscience recalled the blood of Uriah as swelling the measure, he could not but be deeply afflicted, even while he acknowledged the righteousness of the sentence.
But though not permitted of God to execute his purpose, we cannot but feel and own that it was a noble resolution which David here makes; and though recorded in all the amplification of Oriental imagery, it expresses the holy determination of the Psalmist to forego every occupation and pursuit, and not to allow a single day to elapse till he had at least fixed on the site of the future temple. Barton Bouchier.
Ver. 2. He vowed. He who is ready to vow on every occasion will break his vow on every occasion. It is a necessary rule, that "we be as sparing in making our vows as may be"; there being many great inconveniences attending frequent and multiplied vows. It is very observable, that the Scripture mentions very few examples of vows, compared with the many instances of very great and wonderful providences; as if it would give us some instances, that we might know what we have to do, and yet would give us but few, that we might know we are not to do it often. You read Jacob lived seven score and seven years (Ge 47:28); but you read, I think, but of one vow that he made. Our extraordinary exigencies are not many; and, I say, our vows should not be more. Let this, then, be the first necessary ingredient of a well ordered vow. Let it be no oftener made than the pressing greatness of an evil to be removed, or the alluring excellency of a blessing extraordinary to be obtained, will well warrant. Jephthah's vow was so far right; he had just occasion; there was a great and pressing danger to be removed; there was an excellent blessing to be obtained: the danger was, lest Israel should be enslaved; the blessing was victory over their enemies. This warranted his vow, though his rashness marred it. It was in David's troubles that David sware, and vowed a vow to the Most High; and Jacob forbare to vow until his more than ordinary case bade his vow, and warranted him in so doing: Ge 28:20. Let us do as he did, spare to vow, until such case puts us on it. Henry Hurst (1629? 1690), in "The Morning Exercises."
Ver. 2. Vowed unto the mighty God of Jacob. The first holy votary that ever we read of was Jacob here mentioned in this text, who is therefore called thee father of vows: and upon this account some think David mentions God here under the title of "the mighty God of Jacob", rather than any other, because of his vow. Abraham Wright.
Ver. 2. The mighty God of Jacob. The title strong one of Jacob, by which God is here designated, first used by Jacob himself, Ge 49:24, and thence more generally used as is clear from Isa 1:24 49:26, and other places, here sets forth God both as the most mighty who is able most severely to punish perjury, and with whom no one may dare to contend, and also as the defender and most mighty vindicator of Israel, such as Jacob had proved him, and all his descendants, in particular David, who frequently rejoiced and gloried in this mighty one and defender. Such a mighty one of Jacob was worthy to have a temple built for him, and was so great that he would not suffer perjury. Hermann Venema.
Ver. 2. Where the interpreters have translated, "the God of Jacob", it is in the Hebrew, "the mighty in Jacob." Which name is sometimes attributed unto the angels, and sometimes it is also applied to other things wherein are great strength and fortitude; as to a lion, an ox, and such like. But here it is a singular word of faith, signifying that God is the power and strength of his people; for only faith ascribes this unto God. Reason and the flesh do attribute more to riches, and such other worldly helps as man seeth and knoweth. All such carnal helps are very idols, which deceive men, and draw them to perdition; but this is the strength and fortitude of the people, to have God present with them...So the Scripture saith in another place: "Some trust in chariots, and some in horses, but we will remember the name of the Lord." Likewise Paul saith: "Be strong in the Lord, and in the power of his might." For this power is eternal, and deceives not. All other powers are not only deceitful, but they are transitory, and continue but for a moment. Martin Luther.
Psalms 132:3*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v3 He said
He said
"King David said"
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I will not give sleep to my eyes or rest to my eyelids
Sleep and rest are spoken of as if they are things that can be given. Here eyes and eyelids represent the whole person. AT: "I will not allow my eyes to sleep or my eyelids to rest" or "I will not sleep or close my eyes and rest" (See: Metaphor and Synecdoche)
until I find a place for Yahweh
Building a place for Yahweh is spoken of as finding a place for him. AT: "until I build a place for Yahweh" (See: Metonymy)
the Mighty One of Jacob
This refers to God.
translationWords
asleep
rest
tabernacle
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.