Psalm 132:7
We will go into his tabernacles: we will worship at his footstool.
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(7) We will.Let us go, &c

Tabernacles.—Better, habitation, as in Psalm 132:5, where the same word is used. The plural occurs also in Psalm 84:1. These words do not, as the last verse, recall an incident of the past, but express the determination of the present. The result of David’s project is that the present generation have a place of worship. It does not detract from this explanation to refer the psalm to post-exile times, and to the second Temple, since the fact of the existence of a temple at any time could be poetically ascribed to David.

His footstool.—See on Psalm 99:5.

Psalm 132:7. We will go into his tabernacles — Seeing the ark is now fixed in a certain place, we will go to it more generally and constantly than formerly we did. We will worship at his footstool — As subjects and supplicants, prostrating ourselves, with humble reverence, before the Divine Majesty, which we too much neglected to do for want of such a place of solemn, public worship, in the days of Saul.132:1-10 David bound himself to find a place for the Lord, for the ark, the token of God's presence. When work is to be done for the Lord, it is good to tie ourselves to a time. It is good in the morning to fix upon work for the day, with submission to Providence, for we know not what a day may bring forth. And we should first, and without delay, seek to have our own hearts made a habitation of God through the Spirit. He prays that God would take up his dwelling in the habitation he had built; that he would give grace to the ministers of the sanctuary to do their duty. David pleads that he was the anointed of the Lord, and this he pleads as a type of Christ, the great Anointed. 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. And every true believer in Christ, is an anointed one, and has received from the Holy One the oil of true grace. The request is, that God would not turn away, but hear and answer their petitions for his Son's sake.We will go into his tabernacles - His tents, or the fixed resting place prepared for the ark. This is evidently language supposed to have been used on bringing up the ark into its place in Jerusalem: language such as they may be supposed to have sung or recited on that occasion.

We will worship at his footstool - See the notes at Psalm 99:5. The meaning is, the footstool of God: let us bow humbly at his feet. The language denotes profound adoration. It expresses the feelings of those who bare the ark to its assigned place.

7. The purpose of engaging in God's worship is avowed. We will go; seeing the ark is now fixed in a certain place, we will go to it more generally and constantly than formerly we did.

Into his tabernacles; into his tabernacle or temple, the plural number put for the singular, as Psalm 43:3 46:4, &c.

At his footstool; either the temple; or rather the ark, so called 1 Chronicles 28:2 Lamentations 2:1, because God is oft said to sit between the cherubims, which were above the ark. We will go into his tabernacles,.... The tabernacles of him that was heard of at Ephratah; born in Bethlehem, and found in the ministry of the word among the Gentiles: enter into his churches, raised and formed there, which are the tabernacles or dwelling places of Christ; where he has his residence, takes his walks, and dwells; and which are very lovely, amiable, and pleasant, and so desirable by believers to go into; because of the presence of God in them, the provisions there made for them, the company there enjoyed; the work there done, prayer, praise, preaching, and hearing the word, and administration of all ordinances. Some render it as a mutual exhortation, "let us go into his tabernacles" (w); see Isaiah 2:2;

we will worship at his footstool; any place of worship on earth may be called the footstool of God, with respect to heaven his throne, Isaiah 66:1; particularly the ark is so called, 1 Chronicles 28:2; in which the law was; over which was the mercy seat, and over that the cherubim of glory, and between them the Majesty of God dwelt; so that the ark was properly his footstool: and all this being typical of Christ may direct us to observe, that all religious, spiritual, and evangelic worship, is to be performed in his name, and in the faith of him, and by the assistance of his grace and Spirit; see Psalm 99:5.

(w) So Tigurine version, Vatablus, Musculus, Gejerus, Cocceius, Michaelis.

We will go into his tabernacles: we will worship at his footstool.
7. Let us go into his dwelling place,

Let us worship at the footstool of his feet.

This is the mutual exhortation of the Israelites to come and worship in the ‘dwelling place’ (Psalm 132:5) which David had resolved to prepare, before the Ark. Jehovah’s footstool may mean His sanctuary, as in Psalm 99:5; but here more probably, as in 1 Chronicles 28:2, the Ark is meant. As He is enthroned upon the Cherubim, the Ark beneath them is His footstool. This verse anticipates, for the next verse implies that the translation of the Ark has not yet been effected.Verse 7. - We will go into his tabernacles: we will worship at his footstool. The transfer is regarded as accomplished, and the worship as re-established, which had been intermitted while the ark was at Kirjath-jearim. One is said to remember anything to another when he requites him something that he has done for him, or when he does for him what he has promised him. It is the post-Davidic church which here reminds Jahve of the hereinafter mentioned promises (of the "mercies of David," 2 Chronicles 6:42, cf. Isaiah 55:3) with which He has responded to David's ענות. By this verbal substantive of the Pual is meant all the care and trouble which David had in order to procure a worthy abode for the sanctuary of Jahve. ענה ב signifies to trouble or harass one's self about anything, afflictari (as frequently in the Book of Ecclesiastes); the Pual here denotes the self-imposed trouble, or even that imposed by outward circumsntaces, such as the tedious wars, of long, unsuccessful, and yet never relaxed endeavours (1 Kings 5:17). For he had vowed unto God that he would give himself absolutely no rest until he had obtained a fixed abode for Jahve. What he said to Nathan (2 Samuel 7:2) is an indication of this vowed resolve, which was now in a time of triumphant peace, as it seemed, ready for being carried out, after the first step towards it had already been taken in the removal of the Ark of the covenant to Zion (2 Samuel 6); for 2 Samuel 7 is appended to 2 Samuel 6 out of its chronological order and only on account of the internal connection. After the bringing home of the Ark, which had been long yearned for (Psalm 101:2), and did not take place without difficulties and terrors, was accomplished, a series of years again passed over, during which David always carried about with him the thought of erecting God a Temple-building. And when he had received the tidings through Nathan that he should not build God a house, but that it should be done by his son and successor, he nevertheless did as much towards the carrying out of the desire of his heart as was possible in connection with this declaration of the will of Jahve. He consecrated the site of the future Temple, he procured the necessary means and materials for the building of it, he made all the necessary arrangements for the future Temple-service, he inspirited the people for the gigantic work of building that was before them, and handed over to his son the model for it, as it is all related to us in detail by the chronicler. The divine name "the mighty One of Jacob" is taken from Genesis 49:24, as in Isaiah 1:24; Isaiah 49:26; Isaiah 60:16. The Philistines with their Dagon had been made to feel this mighty Rock of Jacob when they took the sacred Ark along with them (1 Samuel 5:1-12). With אם David solemnly declares what he is resolved not to do. The meaning of the hyperbolically expressed vow in the form of an oath is that for so long he will not rejoice at his own dwelling-house, nor give himself up to sleep that is free from anxiety; in fine, for so long he will not rest. The genitives after אהל and ערשׂ are appositional genitives; Psalm 44 delights in similar combinations of synonyms. יצוּעי (Latin strata mea) is a poetical plural, as also is משׁכּנות. With תּנוּמה (which is always said of the eyelids, Genesis 31:40; Proverbs 6:4; Ecclesiastes 8:16, not of the eyes) alternates שׁנת (according to another reading שׁנת) for שׁנה. The āth is the same as in נחלת in Psalm 16:6, cf. 60:13, Exodus 15:2, and frequently. This Aramaizing rejection of the syllable before the tone is, however, without example elsewhere. The lxx adds to Psalm 132:4, καὶ ἀνάπαυσιν τοῖς κροτάφοις μου (וּמנוּחה לרקּותי), but this is a disagreeable overloading of the verse.
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