Psalm 132:10 Study Bible: For your servant David's sake, do not turn away the face of your anointed one.

◄ Psalm 132:10 ►

For the sake of Your servant David, do not reject Your anointed one.

For the sake of Your servant David
This phrase emphasizes the covenantal relationship between God and David. The Hebrew word for "servant" is "עֶבֶד" (eved), which denotes a position of humility and dedication. David, as God's chosen king, was a servant in the sense of being devoted to God's will and purposes. Historically, David is seen as a central figure in Israel's history, a man after God's own heart (1 Samuel 13:14). His legacy and the promises made to him are foundational to the Jewish understanding of God's faithfulness. The phrase underscores the importance of God's promises to David, which include the establishment of his throne forever (2 Samuel 7:16). This covenant is a testament to God's unwavering commitment to His people, and it serves as a reminder of the enduring nature of divine promises.

do not reject
The plea "do not reject" is a heartfelt request for God's continued favor and presence. The Hebrew root "מָאַס" (ma'as) means to reject or despise. In the context of the psalm, it reflects a deep concern for maintaining the divine favor that was promised to David and his descendants. This plea is not just for the individual but for the continuation of God's plan through the Davidic line. Historically, Israel experienced times of rejection due to disobedience, but this plea is a reminder of the hope for restoration and continued blessing. It is a call for God to remember His covenant and to act in accordance with His steadfast love and mercy.

Your anointed one
The term "anointed one" is translated from the Hebrew "מָשִׁיחַ" (mashiach), which is the root for the word "Messiah." In the Old Testament, anointing was a symbolic act of consecration, setting someone apart for a special role or task, often associated with kingship or priesthood. David was anointed by Samuel as king (1 Samuel 16:13), and this anointing signified God's choice and empowerment. In a broader theological context, the term "anointed one" points forward to the ultimate Anointed One, Jesus Christ, who is seen as the fulfillment of the Davidic covenant. The plea for God not to reject His anointed one is thus both a historical request for the preservation of the Davidic line and a prophetic anticipation of the coming Messiah. This highlights the continuity of God's redemptive plan from David through to Christ, emphasizing the hope and assurance found in God's promises.

Persons / Places / Events

1. David
The second king of Israel, a man after God's own heart, and the servant mentioned in this verse. His life and reign are central to understanding the covenant promises of God.

2. Anointed One
Refers to the king of Israel, who was anointed with oil as a sign of being chosen by God. In a broader sense, it points to the Messiah, the ultimate Anointed One, Jesus Christ.

3. Zion
While not mentioned directly in this verse, Zion is the context of Psalm 132, representing the city of Jerusalem and the spiritual center of God's kingdom.

4. Covenant with David
The promise God made to David that his descendants would sit on the throne of Israel forever, ultimately fulfilled in Jesus Christ.

5. Solomon
David's son, who built the temple in Jerusalem, is often seen as a partial fulfillment of God's promises to David.

Teaching Points

God's Faithfulness to His Promises
God's covenant with David is a testament to His unwavering faithfulness. Believers can trust that God will fulfill His promises in their lives as well.

The Role of Intercession
The plea "for the sake of Your servant David" highlights the power of intercession. We can intercede for others, invoking God's promises and faithfulness.

The Anointed One: Jesus Christ
While the immediate context refers to the kings of Israel, the ultimate fulfillment is in Jesus, the Messiah. Recognizing Jesus as the Anointed One is central to Christian faith.

The Importance of Legacy
David's legacy and God's promises to him remind us of the impact of our faithfulness on future generations. We are called to live in a way that honors God and influences others positively.

Bible Study Questions

1. How does understanding God's covenant with David enhance our appreciation of His faithfulness in our own lives?

2. In what ways can we intercede for others, drawing on God's promises as seen in Psalm 132:10?

3. How does recognizing Jesus as the ultimate Anointed One influence our daily walk with Him?

4. What are some practical ways we can build a legacy of faithfulness for future generations?

5. How do the promises made to David in 2 Samuel 7 find their ultimate fulfillment in the New Testament, and what does this mean for us today?

Connections to Other Scriptures

2 Samuel 7
This chapter details God's covenant with David, promising that his throne will be established forever, which is the basis for the plea in Psalm 132:10.

1 Kings 8
Solomon's prayer at the dedication of the temple echoes the themes of God's promises to David and the importance of the anointed king.

Isaiah 55:3
This verse speaks of the "sure mercies of David," connecting God's covenant with David to the broader theme of God's faithfulness.

Acts 13:34
Paul references the "sure mercies of David" in his sermon, linking the promises to David with the resurrection of Jesus.

Sermons

A Prayer for the House of David	T. W. Chambers, D. D.	Psalm 132:1-18
Spiritual Worship	C. Short	Psalm 132:1-18
The House of God	J. Stalker, D. D.	Psalm 132:1-18
The Song of the Builders	A. Maclaren, D. D.	Psalm 132:1-18

People

David, Ephratah, Ephrath, Jacob, Psalmist

Places

Jerusalem

Topics

Anointed, David, David's, Face, Reject, Sake, Servant, Turn

Dictionary of Bible Themes

Psalm 132:10

     2206   Jesus, the Christ
     6233   rejection, experience
     8344   servanthood, in believers

Psalm 132:8-12

1351 covenant, with David

Psalm 132:10-12

5366 king

Library

An Examination of Post-Millennialism.
Post-millennialists teach that the only Kingdom over which Christ will ever reign is a spiritual and celestial one. They say that those Jews who expected their Messiah to set up a visible and material Kingdom on the earth were mistaken, that they erred in the interpretation of their prophetic Scriptures and cherished a carnal and unworthy hope. Let us examine this assertion in the light of God's Word. In Psalm 132:11 we read "The Lord hath sworn in truth unto David; He will not turn from it: Of the …
Arthur W. Pink—The Redeemer's Return

Vive Jesus. Preface.
THE Holy Ghost teaches that the lips of the heavenly Spouse, that is The Church, resemble scarlet and the dropping honeycomb, [15] to let every one know that all the doctrine which she announces consists in sacred love; of a more resplendent red than scarlet on account of the blood of the spouse whose love inflames her, sweeter than honey on account of the sweetness of the beloved who crowns her with delights. So this heavenly spouse when he thought good to begin the promulgation of his law, cast …
St. Francis de Sales—Treatise on the Love of God

Promises and Threatenings
'And it came to pass, when Solomon had finished the building of the house of the Lord, and the king's house, and all Solomon's desire which he was pleased to do. 2. That the Lord appeared to Solomon the second time, as He had appeared unto him at Gibeon. 3. And the Lord said unto him, I have heard thy prayer and thy supplication, that thou hast made before Me: I have hallowed this house, which thou hast built, to put My name there for ever; and Mine eyes and Mine heart shall be there perpetually, …
Alexander Maclaren—Expositions of Holy Scripture

The Fulfilled Prophecies of the Bible Bespeak the Omniscience of Its Author
In Isaiah 41:21-23 we have what is probably the most remarkable challenge to be found in the Bible. "Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen; let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods." This Scripture has both a negative …
Arthur W. Pink—The Divine Inspiration of the Bible

Emmaus. Kiriath-Jearim.
"From Beth-horon to Emmaus it was hilly."--It was sixty furlongs distant from Jerusalem.--"To eight hundred only, dismissed the army, (Vespasian) gave a place, called Ammaus, for them to inhabit: it is sixty furlongs distant from Jerusalem." I inquire, whether this word hath the same etymology with Emmaus near Tiberias, which, from the 'warm baths,' was called Chammath. The Jews certainly do write this otherwise... "The family (say they) of Beth-Pegarim, and Beth Zipperia was out of Emmaus."--The …
John Lightfoot—From the Talmud and Hebraica

Manner of Covenanting.
Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of God's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as God acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence illustrated by that word, he has given us to …
John Cunningham—The Ordinance of Covenanting

The Promise in 2 Samuel, Chap. vii.
The Messianic prophecy, as we have seen, began at a time long anterior to that of David. Even in Genesis, we perceived [Pg 131] it, increasing more and more in distinctness. There is at first only the general promise that the seed of the woman should obtain the victory over the kingdom of the evil one;--then, that the salvation should come through the descendants of Shem;--then, from among them Abraham is marked out,--of his sons, Isaac,--from among his sons, Jacob,--and from among the twelve sons …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation, …
John Cunningham—The Ordinance of Covenanting

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting

Introduction. Chapter i. --The Life and Writings of St. Hilary of Poitiers.
St. Hilary of Poitiers is one of the greatest, yet least studied, of the Fathers of the Western Church. He has suffered thus, partly from a certain obscurity in his style of writing, partly from the difficulty of the thoughts which he attempted to convey. But there are other reasons for the comparative neglect into which he has fallen. He learnt his theology, as we shall see, from Eastern authorities, and was not content to carry on and develop the traditional teaching of the West; and the disciple …
St. Hilary of Poitiers—The Life and Writings of St. Hilary of Poitiers

Annunciation of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^C Luke I. 26-38. ^c 26 Now in the sixth month [this is the passage from which we learn that John was six months older than Jesus] the angel Gabriel was sent from God unto a city of Galilee, named Nazareth [Luke alone tells us where Mary lived before the birth of Jesus. That Nazareth was an unimportant town is shown by the fact that it is mentioned nowhere in the Old Testament, nor in the Talmud, nor in Josephus, who mentions two hundred four towns and cities of Galilee. The …
J. W. McGarvey—The Four-Fold Gospel

Departure from Ireland. Death and Burial at Clairvaux.
[Sidenote: 1148, May (?)] 67. (30). Being asked once, in what place, if a choice were given him, he would prefer to spend his last day--for on this subject the brothers used to ask one another what place each would select for himself--he hesitated, and made no reply. But when they insisted, he said, "If I take my departure hence[821] I shall do so nowhere more gladly than whence I may rise together with our Apostle"[822]--he referred to St. Patrick; "but if it behoves me to make a pilgrimage, and …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament

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