Psalms 132:5

Psa 132:5 Until I find out a place for the LORD, an habitation for the mighty [God] of Jacob.

Ver. 5. Until I find out a place for the Lord] The Jewish doctors tell us, that as the earth is in the middle of the world, so is Judea in the middle of the earth, Jerusalem in the middle of Judea, the temple in the middle of Jerusalem, and the ark in the middle of the temple.

An habitation] Heb. habitations; haply because the temple consisted of three parts, or partitions.

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.

5. (Psa 132:5) Until I find a place for Jehovah, dwellings for the Mighty One of Jacob. The implication in the first clause, that Jehovah was without a place on earth, may remind us of Christ's memorable saying, Mat 8:20, Luk 9:58. The word translated dwellings is peculiarly expressive, because, although strictly a generic term, it is specially applied in usage to the sanctuary with its enclosures and appendages. See above, on Psa 84:1.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

That is, the Ark, which was a sign of God’s presence.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 5. The mighty God of Jacob.] עביר יעקב abir yaacob, the Mighty One of Jacob. We have this epithet of God for the first time, Ge 49:24. Hence, perhaps, the abirim of the heathen, the stout ones, the strong beings.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. a place] Cp. 1Ch_15:1.

a habitation &c.] A dwelling place for the Mighty One of Jacob, where His presence might ‘dwell’ among His people (Exo_25:8-9). The word for dwelling place, or tabernacle, is in the ‘amplificative’ plural, expressing the dignity of the house of Jehovah. Cp. Psa_43:3; Psa_84:1.

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.

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 Isa 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, Isa 66:1; particularly the ark is so called, Ch1 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 Psa 99:5.

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

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Until I find out a place for the Lord - A place for the ark of God; a place where it may constantly and safely remain. The symbol of the divine presence rested on the mercy-seat, the cover of the ark, and hence, this was represented as the seat or the house of God.

An habitation for the mighty God of Jacob - Hebrew, “For the mighty One of Jacob.” The reference is to a permanent dwelling-place for the ark. It had been moved from place to place. There was no house appropriated to it, or reared expressly for it, and David resolved to provide such a house - at first, a tent or tabernacle on Mount Zion - and then, a more spacious and magnificent structure, the temple. The latter he was not permitted to build, though the purpose was in his heart.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Until I find out a place for the Lord; either,

1. Until I can understand from God what place he hath chosen for his house to be built in. Or rather,

2. Until I have fitted or raised a house in which the ark may be put;

a habitation, as this is explained both in the next clause, and in Psa 132:7; Act 7:46. For this, and not the former, was the matter both of David’s desire, and-of God’s answer delivered by Nathan, 2Sa 7.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 5. Until I find out a place for the Lord, an habitation for the mighty God of Jacob. He resolved to find a place where Jehovah would allow his worship to be celebrated, a house where God would fix the symbol of his presence, and commune with his people. At that time, in all David's land, there was no proper place for that ark whereon the Lord had placed the mercy seat, where prayer could be offered, and where the manifested glory shone forth. All things had fallen into decay, and the outward forms of public worship were too much disregarded; hence the King resolves to be first and foremost in establishing a better order of things.

Yet one cannot help remembering that the holy resolve of David gave to a place and a house much more importance than the Lord himself ever attached to such matters. This is indicated in Nathan's message from the Lord to the king"Go and tell my servant David, Thus saith the Lord, Shalt thou build me an house for me to dwell in? Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle. In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar?" Stephen in his inspired speech puts the matter plainly: "Solomon built him an house. Howbeit the Most High dwelleth not in temples made with hands." It is a striking fact that true religion never flourished more in Israel than before the temple was built, and that from the day of the erection of that magnificent house the spirit of godliness declined. Good men may have on their hearts matters which seem to them of chief importance, and it may be acceptable with God that they should seek to carry them out; and yet in his infinite wisdom he may judge it best to prevent their executing their designs. God does not measure his people's actions by their wisdom, or want of wisdom, but by the sincere desire for his glory which has led up to them. David's resolution, though he was not allowed to fulfil it, brought a blessing upon him: the Lord promised to build the house of David, because he had desired to build the house of the Lord. Moreover, the King was allowed to prepare the treasure for the erection of the glorious edifice which was built by his son and successor. The Lord shows the acceptance of what we desire to do by permitting us to do something else which his infinite mind judges to be fitter for us, and more honourable to himself.

Ver. 5. An habitation for the mighty God of Jacob. Jacob "vowed a vow", when he declared, "this...shall be God's house": Ge 28:20-22. David accordingly preserved a reminiscence of the fact, when he vowed a vow in connection with a similar object. H. T. Armfield.

Ver. 5. Something to live forto find fresh habitations for God.

1. The Condescension implied: God with us.

2. The Districts explored: hearts, homes, "dark places of the earth."

3. The Royalty of the Work. It makes King David busy, and is labour worthy of a king. W. B. H.

Ver. 5. "A place for the LORD." In the heart, the home, the assembly, the life. Everywhere we must find or make a place for the Lord.

Ver. 5. "The mighty God of Jacob."

1. Mighty, and therefore he joined heaven and earth at Bethel.

2. Mighty, and therefore brought Jacob back from Mesopotamia.

3. Mighty, and yet wrestled with him at Jabbok.

4. Mighty, and yet allowed him to be afflicted.

5. Mighty, and therefore gave him full deliverance.

Psalms 132:6*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

5. Place—Abiding place, a settled abode.

Habitation—Hebrew, tabernacles; the word is plural as in Psa_132:7.

Mighty God of Jacob— Mighty One of Jacob, same as Gen_49:24, of which it is a quotation.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Until I find out a place for the Lord. The "place" which David desired to "find" was a permanent resting-place for the ark of God, which he had already "brought up from the house of Obed-Edom into the city of David with gladness", (2Sa_6:12) but which he had only established in a temporary abode of the nature of a tent, or tabernacle. (2Sa_6:17) God approved David"s zeal, but did not allow him to accomplish his design. (2Sa_7:5-16) A habitation for the mighty God of Jacob; rather, the Mighty One of Jacob (comp. ver. 2 and the comment ad loc.).

"A place for the Lord.

I TO SECURE THIS SHOULD BE THE OBJECT OF OUR INTENSE DESIRE AND ENDEAVOR.

1. Because the Lord so desires it. See his name here, "the mighty God of Jacob." What a poor mean wretch Jacob too often was! And yet how God compassionated, pitied, uplifted, and saved him! What does not such a redeeming God deserve and demand!

2. For the sake of our fellow-men. It is the world"s great and crying need that the Lord God should dwell among them. It is heaven where "the tabernacle of the Lord is with men.

3. For our own sake. For God"s "loving-kindness is better than life." God is the soul"s exceeding Joy.

II WHERE WE SHOULD MAKE THIS ENDEAVOR.

1. In our own heart. Until he have a place, a habitation, there, it is no good our trying to find him a place elsewhere.

2. In our homes. Let our own family be the scene of our first aggressive work.

3. In the branch of the Church to which we belong. The Church should be God"s rest forever; he would have it so (ver. 13). But it too often is not. And until the Church is right, the world will remain wrong. To have a better world we must have a better Church.

4. In our own neighborhood. All who dwell around ought to be the better for our dwelling in their midst. "Let your light so shine," etc.

5. Throughout the world. The missionary cause should be dear to our heart.

III HOW WE SHOULD GO TO WORK.

1. By personal self-surrender to Christ. This stands at the threshold of all our work. Nothing can be done till this is done.

2. By believing prayer, importunate and persevering, and by holy example and faithful testimony.

3. By consecration of our substance to this work.

4. By continual self-denial.

5. By perpetual trust in Christ.

6. By firm, holy, and abiding resolve. (Vers. 2-4) S.C.

Housing God"s symbols.

The fitting old place was a temple; the fitting place now is a heart. The old economy was an elaborate picture-teaching of spiritual truths and relations. It is urged that, as man is a composite being, and can never transcend his bodily conditions, his religion must always be as composite as himself. it must have its visible symbols, and they must have their fitting earthly, material, surroundings. On the other hand, it is urged, as by the Hindus, that precisely what man has to do, precisely what has to be the issue of life, is full deliverance from the sensible and material, from all reliance on form, symbol, sacrament, or other outward help; and absolute absorption in, and satisfaction with, spiritual and eternal realities. To many this must seem a dream; and it may confidently be affirmed that the majority of men will never transcend their dependence on material symbols. Religion for humanity will always have its shrines, its sacraments, and its services. And if this be so, then adequate and efficient material helps will be sought by all devout souls. And this is illustrated in David"s anxiety.

I THE PITTING PLACE FOR DIVINE SYMBOLS. David had to deal with a sacred ark, which was the symbol of Jehovah"s presence as the supreme King of the nation. Clearly what was befitting to the King was a dwelling-place. But David had restored that ark to a nation that had at last gained settled permanency. The sense of security led to the idea of building a palace for David. How natural that David should thing of building a palace for his supreme and sovereign Lord! A movable tent was no longer in harmony with the national life. The houses built for God, the churches and chapels of today, ought to represent that sense of God and of God"s presence which they have for whom they are built. If the house holds the symbols which God gives, it is the symbol of God which man creates. It represents his thought of God.

II THE FITTING PLACE FOR THE REALITY REPRESENTED BY SYMBOLS. For symbols are never realities, and never must be thought of as such, or treated as such. They are only symbols. The Divine presence is a spiritual reality. And that must have its shrine. That shrine is a human heart. "To that man will I look, and with him will I dwell, who is humble and contrite in heart." The heart-temple must be worthy of its real presence. 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.

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.

Until I find a place Until it will be known where the place of His sanctuary will be. (I found this.)

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.