Psalm 132:13

For the LORD hath chosen Zion; he hath desired it for his habitation.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(13) Zion.—The dynasty of David and the location of the sanctuary at Zion are intimately associated, as in Psalm 78:67-68. (Comp. Psalm 122:4-5.)

Benson Commentary

Psalm 132:13-16. For the Lord hath chosen Zion — Taken either for the whole mountain, whereof Zion and Moriah were two parts, or for Jerusalem, which was, in a great part, built upon mount Zion, whence it is often called Zion, as has been frequently observed. This is my rest for ever — Not my residence only for a short time, as Shiloh was; here will I dwell — Here will I statedly manifest the tokens of my presence. Zion must be here considered as a type of the gospel church, which is called mount Zion, Hebrews 12:18. 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 still, and always will be, the house of the living God, 1 Timothy 3:15. It is his rest for ever and shall be blessed with his presence, even to the end of the world. I will abundantly bless her provision — I will plentifully provide for Jerusalem, and all that live in her, or resort to her for worship: nor shall they seek my face in vain. I will satisfy her poor with bread — I will make such liberal provision for her by fruitful years, that the poorest person there shall be satisfied with food: see note on 2 Chronicles 7:13-14. I will also, &c. — To the blessings of life I will add those pertaining to godliness; clothe her priests with salvation — With my saving graces and blessings, with righteousness, as requested Psalm 132:9; and, moreover, with that protection and benediction, which, by my promise, belongs to righteous persons. Her saints shall shout aloud for joy — The delight God takes in his church, the continuance of his presence with it, and with his ministers, and their being clothed with graces and virtues, wisdom and holiness, are the comfort and joy of all its members.

Matthew Henry's Concise Commentary

132:11-18 The Lord never turns from us when we plead the covenant with his anointed Prophet, Priest, and King. How vast is the love of God to man, that he should speak thus concerning his church! It is his desire to dwell with us; yet how little do we desire to dwell with him! He abode in Zion till the sins of Israel caused him to give them up to the spoilers. Forsake us not, O God, and deliver us not in like manner, sinful though we are. God's people have a special blessing on common enjoyments, and that blessing puts peculiar sweetness into them. Zion's poor have reason to be content with a little of this world, because they have better things prepared for them. God will abundantly bless the nourishment of the new man, and satisfy the poor in spirit with the bread of life. He gives more than we ask, and when he gives salvation, he will give abundant joy. God would bring to nothing every design formed to destroy the house of David, until King Messiah should arise out of it, to sit upon the throne of his Father. In him all the promises centre. His enemies, who will not have him to reign over them, shall at the last day be clothed with shame and confusion for ever.

Barnes' Notes on the Bible

For the Lord hath chosen Zion - He has selected it as the place where he will abide; the seat of his religion. This is a new plea or argument, and shows that the psalm had reference to Zion or Jerusalem, as then in danger, or as having been in danger. See the notes at Psalm 48:1-2.

He hath desired it for his habitation - A place where to abide. Its had selected this as the permanent place of his worship.

Jamieson-Fausset-Brown Bible Commentary

13. is made on the ground of God's choice of Zion (here used for Jerusalem) as His dwelling, inasmuch as the prosperity of the kingdom was connected with that of the Church (Ps 122:8, 9).

Matthew Poole's Commentary

Zion; not strictly, but largely taken; either for the whole mountain, whereof Zion and Moriah were two parts or tops; or for Jerusalem, which was in a great part built upon Mount Zion, whence it is oft called Zion, as hath been noted again and again. For he speaks here of that place which he chose to be his rest for ever, as it follows, Psalm 132:14, which unquestionably was the temple; whence also it appears that this Psalm was not written by David, nor before the building of the temple.

Gill's Exposition of the Entire Bible

For the Lord hath chosen Zion,.... Not only to build upon it the temple in a literal sense, and for the place of his worship; but also for the seat of his majesty, and over which he has set his Son as King; and all this from the love he bears to Zion, which, in a figurative and spiritual sense, is his church; whom he has chosen to privileges, to grace and glory, and for his service and honour; see Psalm 78:67;

he hath desired it for his habitation; heaven is the habitation of his holiness and glory; Christ is his dwelling place, in whom all the fulness of the Godhead dwells bodily: yet his desire is to his church and people; his heart is set upon them, and upon their salvation; his delight is in them, and he takes pleasure in walking with them, and dwelling among them; they being built up an habitation for God through the Spirit; see Psalm 68:16.

Geneva Study Bible

For the LORD hath chosen Zion; he hath desired it for his habitation.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

13. For the Lord hath chosen Zion] The permanence of the Davidic kingdom is based upon the Divine choice of Zion. Here, as in Psalm 78:67 ff., the choice of Zion is regarded as antecedent to the choice of David. To the community of the Restoration this thought must have been a comfort: they felt that Jehovah had returned to dwell in Zion, and this was a pledge to them that He would in some way fulfil His promises to the house of David. Cp. Zechariah 2:12.

Pulpit Commentary

Verse 13. - For the Lord hath chosen Zion; he hath desired it for his habitation. Here we are brought back again to the temple. Zion, the city of David, was also "the city of the great King" (Psalm 48:2) - the place where he had "set his Name" - which he was bound to protect and cherish. "As truly as God had chosen Zion, and made his habitation there, so certainly must he also raise up for David a branch, through which to his people concentrated there he will impart salvation" (Hengstenberg). Psalm 132:13

Keil and Delitzsch Biblical Commentary on the Old Testament

The "for the sake of David" is here set forth in detail. אמת in Psalm 132:11 is not the accusative of the object, but an adverbial accusative. The first member of the verse closes with לדוד, which has the distinctive Pazer, which is preceded by Legarmeh as a sub-distinctive; then follows at the head of the second member אמת with Zinnor, then לא־ישׁוּב ממּנּה with Olewejored and its conjunctive Galgal, which regularly precedes after the sub-distinctive Zinnor. The suffix of ממּנּה refers to that which was affirmed by oath, as in Jeremiah 4:28. Lineal descendants of David will Jahve place on the throne (לכסּא like לראשׁי in Psalm 21:4) to him, i.e., so that they shall follow his as possessors of the throne. David's children shall for ever (which has been finally fulfilled in Christ) sit לכסּא to him (cf. Jeremiah 9:5; Jeremiah 36:7). Thus has Jahve promised, and expects in return from the sons of David the observance of His Law. Instead of עדתי זוּ it is pointed עדתי זו. In Hahn's edition עדתי has Mercha in the penult. (cf. the retreat of the tone in זה אדני, Daniel 10:17), and in Baer's edition the still better attested reading Mahpach instead of the counter-tone Metheg, and Mercha on the ultima. It is not plural with a singular suffix (cf. Deuteronomy 28:59, Ges. 91, 3), but, as זו equals זאת indicates, the singular for עדוּתי, like תּחנתי for תּחנוּתי in 2 Kings 6:8; and signifies the revelation of God as an attestation of His will. אלמּדם has Mercha mahpach., זו Rebia parvum, and עדתי Mercha; and according to the interpunction it would have to be rendered: "and My self-attestation there" (vid., on Psalm 9:16), but zow is relative: My self-attestation (revelation), which I teach them. The divine words extend to the end of Psalm 132:12. The hypotheses with אם, as the fulfilment in history shows, were conditions of the continuity of the Davidic succession; not, however - because human unfaithfulness does not annul the faithfulness of God - of the endlessness of the Davidic throne. In Psalm 132:13 the poet states the ground of such promissory mercy. It is based on the universal mercy of the election of Jerusalem. אוּהּ has He mappic. like ענּה in Deuteronomy 22:29, or the stroke of Raphe (Ew. 247, d), although the suffix is not absolutely necessary. In the following strophe the purport of the election of Jerusalem is also unfolded in Jahve's own words.