TITLE AND SUBJECT. This brief but
spirited Psalm is entitled "A Song of Degrees of
David", and thus we are informed as go its author, and
the occasion for which it was designed: David wrote it for the
people to sing at the time of their goings up to the holy feasts
at Jerusalem. It comes third in the series, and appears to be
suitable to be sung when the people had entered the gates, and
their feet stood within the city. It was most natural that they
should sing of Jerusalem itself, and invoke peace and prosperity
upon the Holy City, for it was the centre of their worship, and
the place where the Lord revealed himself above the mercy seat.
Possibly the city was not all built in David's day, but he wrote
under the spirit of prophecy, and spoke of it as it would be in
the age of Solomon; a poet has license to speak of things, not
only as they are, but as they will be when they come to their
perfection. Jerusalem, or the Habitation of Peace, is used as
the key word of this Psalm, wherein we have in the original many
happy allusions to the salem, or peace, which they implored upon
Jerusalem. When they stood within the triple walls, all things
around the pilgrims helped to explain the words which they sang
within her ramparts of strength. One voice led the Psalm with
its personal "I, " but ten thousand brethren and
companions united with the first musician and swelled the chorus
of the strain.
EXPOSITION
Verse 1. I was glad when they said unto me, Let us
go into the house of the LORD. Good children are pleased to
go home, and glad to hear their brothers and sisters call them
thither. David's heart was in the worship of God, and he was
delighted when he found others inviting him to go where his
desires had already gone: it helps the ardour of the most ardent
to hear others inviting them to a holy duty. The word was not
"go, "but "let us go"; hence the ear of the
Psalmist found a double joy in it. He was glad for the sake
of others:glad that they wished to go themselves, glad that
they had the courage and liberality to invite others. He knew
that it would do them good; nothing better can happen to men and
their friends than to love the place where God's honour dwelleth.
What a glorious day shall that be when many people shall go and
say, "Come ye, and let us go up to the mountain of the
Lord, to the house of the God of Jacob, and he will teach us of
his ways, and we will walk in his paths." But David was
glad for his own sake:he loved the invitation to the holy
place, he delighted in being called to go to worship in company,
and, moreover, he rejoiced that good people thought enough of
him to extend their invitation to him. Some men would have been
offended, and would have said, "Mind your own business. Let
my religion alone; "but not so King David, though he had
mote dignity than any of us, and less need to be reminded of his
duty. He was not teased but pleased by being pressed to attend
holy services. He was glad to go into the house of the Lord,
glad to go in holy company, glad to find good men and women
willing to have him in their society. He may have been sad
before, but this happy suggestion cheered him up: he pricked up
his ears, as the proverb puts it, at the very mention of his
Father's house. Is it so with us? Are we glad when others invite
us to public worship, or to church fellowship? Then we shall be
glad when the spirits above shall call us to the house of the
Lord not made with hands, eternal in the heavens.
"Hark! they whisper: angels say,
Sister spirit, come away."
If we are glad to be called by others to our Father's house,
how much more glad shall we be actually to go there. We love our
Lord, and therefore we love his house, and pangs of strong
desire are upon us that we may soon reach the eternal abode of
his glory. An aged saint: when dying, cheered herself with this
evidence of grace, for she cried, "I have loved the
habitation of thine house, and the place where thine honour
dwelleth, "and therefore she begged that she might join the
holy congregation of those who for ever behold the King in his
beauty. Our gladness at the bare thought of being in God's house
is detective as to our character, and prophetic of our being one
day happy in the Father's house on high. What a sweet Sabbath
Psalm is this! In prospect of the Lord's day, and all its
hallowed associations, our soul rejoices. How well, also, may it
refer to the, church! We are happy when we see numerous bands
ready to unite themselves with the people of God. The pastor is
specially glad when many come forward and ask of him assistance
in entering into fellowship with the church. No language is more
cheering to him than the humble request, "Let us go into
the house of the Lord."
Verse 2. Our feet shall stand within thy gates, O
Jerusalem; or, better, "our feet are standing."
The words imply present and joyous standing within the walls of
the city of peace; or perhaps the pilgrims felt so sure of
getting there that they antedated the joy, and spoke as if they
were already there, though they were as yet only on the road. If
we are within the church we may well triumph in the fact. While
our feet are standing in Jerusalem our lips may well be singing.
Outside the gates all is danger, and one day all will be
destruction; but within the gates all is safely, seclusion,
serenity, salvation, and glory. The gates are opened that we may
pass in, and they are only shut that our enemies may not follow
us. The Lord loveth the gates of Zion, and so do we when we are
enclosed within them. What a choice favour, to be a citizen of
the New Jerusalem! Why are we so greatly favoured? Many
feet are running the downward road, or kicking against the
pricks, or held by snares, or sliding to an awful fall; but our
feet, through grace divine, are "standing"—an
honourable posture, "within thy gates, O
Jerusalem"—an honourable position, and there shall they
stand for ever—an honourable future.
Verse 3. Jerusalem is builded as a city that is
compact together. David saw in vision the city built; no
more a waste, or a mere collection of tents, or a city upon
paper, commenced but not completed. God's mercy to the
Israelitish nation allowed of peace and plenty, sufficient for
the uprise and perfecting of its capital: that City flourished
in happy times, even as the church is only built up when all the
people of God are prospering. Thanks be to God, Jerusalem is
builded: the Lord by his glorious appearing has built up Zion.
Furthermore, it is not erected as a set of booths, or a
conglomeration of hovels, but as a city, substantial,
architectural, designed, arranged, and defended. The church is a
permanent and important institution, founded on a rock, builded
with art, and arranged with wisdom. The city of God had this
peculiarity about it, that it was not a long, straggling street,
or a city of magnificent distances (as some mere skeleton places
have been styled), but the allotted space was filled, the
buildings were a solid block, a massive unity: this struck the
dwellers in villages, and conveyed to them the idea of close
neighbourhood, sure standing, and strong defence. No quarter
could be surprised and sacked while other portions of the town
were unaware of the assault: the ramparts surrounded every part
of the metropolis, which was singularly one and indivisible.
There was no flaw in this diamond of the world, this pearl of
cities. In a church one of the most delightful conditions is the
compactness of unity: "one Lord, one faith, one
baptism." A church should be one in creed and one in heart,
one in testimony and one in service, one in aspiration and one
in sympathy. They greatly injure our Jerusalem who would build
dividing walls within her; she needs compacting, not dividing.
There is no joy in going up to a church which is rent with
internal dissension: the gladness of holy men is aroused by the
adhesiveness of love, the unity of life; it would be their
sadness if they saw the church to be a house divided against
itself. Some bodies of Christians appear to be periodically
blown to fragments, and no gracious man is glad to be in the way
when the explosions take place: thither the tribes do not go up,
for strife and contention are not attractive forces.
Verse 4. Whither the tribes go up, the tribes of
the LORD. When there is unity within there will be
gatherings from without: the tribes go up to a compact centre.
Note that Israel was one people, but yet it was in a sense
divided by the mere surface distinction of tribes; and this may
be a lesson to us that all Christendom is essentially one,
though from various causes we are divided into tribes. Let us as
much as possible sink the tribal individuality in the national
unity, so that the church may be many waves, but one sea; many
branches, but one tree; many members, but one body. Observe that
the tribes were all of them the Lord's; whether Judah or
Benjamin, Manasseh or Ephraim, they were all the Lord's. Oh that
all the regiments of the Christian army may be all and equally
the Lord's own, alike chosen, redeemed, accepted, and upheld by
Jehovah. Unto the testimony of Israel. They went up to the holy
city to hear and to bear testimony. Everything in the temple was
a testimony unto the Lord, and the annual journeys of the tribes
to the hallowed shrine partook of the same testifying character,
for these journeys were Israel's open avowal that Jehovah was
their God, and that he was the one only living and true God.
When we assemble on the Sabbath a large part of our business is
giving out and receiving testimony: we are God's witnesses; all
the tribes of the one church of Jesus Christ bear witness unto
the Lord.
To give thanks unto the name of the LORD. Another part of our
delightful duty is to praise the Lord. Sacred praise is a chief
design of the assembling of ourselves together. All Israel had
been fed by the fruit of the field, and they went up to give
thanks unto the name of their great Husbandman: we, too, have
countless mercies, and it becomes us unitedly in our solemn
gatherings to magnify the name of our loving Lord. Testimony
should be mingled with thanks, and thanks with testimony, for in
combination they bless both God and man, and tend to spread
themselves over the hearts of our companions; who, seeing our
joyful gratitude, are the more inclined to hearken to our
witness bearing. Here, then, was part of the cause of the
gladness of the pious Israelite when he had an invitation to
join the caravan which was going to Zion: he would there meet
with representatives of all the clans of his nation, and aid
them in the double object of their holy assemblies, namely,
testimony and thanksgiving. The very anticipation of such
delightful engagements filled him to overflowing with sacred
gladness.
Verse 5. For there are set thrones of judgment.
If discontented with the petty judgments of their village lords,
the people could bring their hard matters to the royal seat, and
the beloved King would be sure to decide aright; for the
judgment thrones were The thrones of the house of David. We who
come to the church and its public worship are charmed to come to
the throne of God, and to the throne of the reigning Saviour.
"He reigns! Ye saints, exalt your strains:
Your God is King, your Father reigns:
And he is at the Father's side,
The Man of love, the Crucified."
To a true saint the throne is never more amiable than in its
judicial capacity; righteous men love judgment, and are glad
that right will be rewarded and iniquity will be punished. To
see God reigning in the Son of David and evermore avenging the
just cause is a thing which is good for weeping eyes, and
cheering for disconsolate hearts. They sang of old as they went
towards the throne, and so do we. "The Lord reigneth, let
the earth rejoice." The throne of judgment is not removed,
but firmly "set, "and there it shall remain
till the work of justice is accomplished, and truth and right
are set on the throne with their King. Happy people to be under
so glorious a rule.
Verse 6. Pray for the peace of Jerusalem. Peace
was her name, pray that her condition may verify her title.
Abode of Peace, peace be to thee. Here was a most sufficient
reason for rejoicing at the thought of going up to the house of
the Lord, since that sacred shrine stood in the centre of an
area of peace: well might Israel pray that such peace should be
continued. In a church peace is to be desired, expected,
promoted, and enjoyed. If we may not say "Peace at any
price, "yet we may certainly cry "Peace at the highest
price." Those who are daily fluttered by rude alarms are
charmed to reach their nest in a holy fellowship, and abide in
it. In a church one of the main ingredients of success is
internal peace: strife, suspicion, party spirit,
division,—these are deadly things. Those who break the peace
of the church deserve to suffer, and those who sustain it win a
great blessing. Peace in the church should be our daily prayer,
and in so praying we shall bring down peace upon ourselves; for
the Psalmist goes on to say, They shall prosper that love thee,
or, perhaps we may read it as a prayer, "May they have
peace that love thee." Whether the passage be regarded as a
promise or as a prayer matters not, for prayer pleads the
promise, and the promise is the ground of prayer. Prosperity of
soul is already enjoyed by those who take a deep interest in the
church and cause of God: they are men of peace, and find peace
in their holy endeavours: God's people pray for them, and God
himself delights in them. Prosperity of worldly condition often
comes to the lovers of the church if they are able to bear it:
many a time the house of Obededom is blessed because of the ark
of the Lord. Because the Egyptian midwives feared the Lord,
therefore the Lord made them houses. No man shall ever be a
permanent loser by the house of the Lord: in peace of heart
alone. If in nothing else, we find recompense enough for all
that we can do in promoting the interests of Zion.
Verse 7. Peace be within thy walls. See how the
poet personifies the church, and speaks to it: his heart is with
Zion, and therefore his conversation runs in that direction. A
second time is the sweet favour of peace earnestly sought after:
"There is none like it, give it me." Walls were needed
to keep out the foe, but it was asked of the Lord that those
walls might prove sufficient for her security. May the munitions
of rock so securely defend the city of God that no intruder may
ever enter within her enclosure. May her ramparts repose in
safety. Three walls environed her, and thus she had a trinity of
security. And prosperity within thy palaces, or "Repose
within thy palaces." Peace is prosperity; there can be no
prosperity which is not based on peace, nor can there long be
peace if prosperity be gone, for decline of grace breeds decay
of love. We wish for the church rest from internal dissension
and external assault: war is not her element, but we read of
old, "Then had the churches rest; and walking in the fear
of the Lord, and in the comfort of the Holy Ghost, were
multiplied." The bird of Paradise is not a sternly petrel:
her element is not the hurricane of debate, but the calm of
communion. Observe that our Jerusalem is a city of palaces:
kings dwell within her walls, and God himself is there. The
smallest Church is worthy of higher honour than the greatest
confederacies of nobles. The order of the New Jerusalem is of
more repute in heaven than the knights of the Golden Fleece. For
the sake of all the saintly spirits which inhabit the city of
God we may well entreat for her the boons of lasting peace and
abounding prosperity.
Verse 8. For my brethren and companions' sakes, I
will now say, Peace be within thee. It is to the advantage
of all Israel that there should be peace in Jerusalem. It is for
the good of every Christian, yea, of every man, that there
should be peace and prosperity in the church. Here our humanity
and our common philanthropy assist our religious prayer. By a
flourishing church our children, our neighbours, our fellow
countrymen are likely to be blest. Moreover, we cannot but pray
for a cause with which our dearest relatives and choicest
friends are associated: if they labour for it, we must and will
pray for it. Here peace is mentioned for the third time. Are not
these frequent threes some hint of the Trinity? It would be hard
to believe that the triple form of so many parts of the Old
Testament is merely accidental. At least, the repetition of the
desire displays the writer's high valuation of the blessing
mentioned; he would not again and again have invoked peace had
he not perceived its extreme desirableness.
Verse 9. Because of the house of the LORD our God I
will seek thy good. He prays for Jerusalem because of Zion.
How the church salts and savours all around it. The presence of
Jehovah, our God, endears to us every place wherein he reveals
his glory. Well may we seek her good within whose walls there
dwells God who alone is good. We are to live for God's cause,
and to be ready to die for it. First we love it (Ps 122:6) and
then we labour for it, as in this passage: we see its good, and
then seek its good. If we can do nothing else we can intercede
for it. Our covenant relation to Jehovah as our God binds us to
pray for his people,—they are "the house of the Lord our
God." If we honour our God we desire the prosperity of the
church which he has chosen for his indwelling. Thus is the poet
glad of an invitation to join with others in the Lord's service.
He goes with them and rejoices, and then he turns his delight
into devotion, and intercedes for the city of the great King. O
church of the living God, we hail thine assemblies, and on
bended knee we pray that thou mayest have peace and felicity.
May our Jehovah so send it. Amen.
EXPLANATORY NOTES AND QUAINT SAYINGS
Whole Psalm. Foxe, in his "Acts and Monuments,
"relates of Wolfgang Schuch, the martyr, of Lothareng in
Germany, that upon hearing the sentence that he was to be burned
pronounced upon him, he began to sing the hundred and twenty
second Psalm, Laetus sum in his quae dicta suni mihi.
etc.
Whole Psalm. Perhaps the true text of this Psalm is
found in its designation, "A Song of Degrees." Every
verse is treated as a degree of advancement in the spiritual
life, beginning with "help" from the eternal
"hills" for the trials of time, closing with
preservation "for evermore." Henry Melvill.
Verse 1. I was glad when they said unto me,
etc. Gregory Nazianzen writeth that his father being a heathen,
and often besought by his wife to become a Christian, had this
verse suggested unto him in a dream, and was much wrought upon
thereby. John Trapp.
Verse 1. I was glad when they said, etc. These
words seem to be very simple, and to contain in them no great
matter; but if you look into the same with spiritual eyes, there
appeareth a wonderful great majesty in them; which because our
Papists cannot see, they do so coldly and negligently pray,
read, and sing this Psalm and others, that a man would think
there were no tale so foolish or vain, which they would not
either recite or hear with more courage and delight. These
words, therefore, must be unfolded and laid before the eyes of
the faithful: for when he saith, We will go into the house of
the Lord, what notable thing can we see in these words, if
we only behold the stones, timber, gold, and other ornaments of
the material temple? But to go into the house of the Lord
signifieth another manner of thing; namely, to come together
where we may have God present with us, hear his word, call upon
his holy name, and receive help and succour in our necessity.
Therefore it is a false definition of the temple which the
Papists make; that it is a house built with stones and timber to
the honour of God. What this temple is they themselves know not;
for the temple of Solomon was not therefore beautiful because it
was adorned with gold and silver, and other precious ornaments;
but the true beauty of the temple was, because in that place the
people heard the word of the Lord, called upon his name, found
him merciful, giving peace and remission of sins, etc. This is
rightly to behold the temple, and not as the visored bishops
behold their idolatrous temple when they consecrate it. Martin
Luther.
Verse 1. I was glad when they said unto me, Let us
(or, We will) go, etc. You have here,
1. David's delight.
2. The object or reason of it.
In the object there are circumstances enough to raise his joy
to the highest note.
First, A company, either a tribe, or many of, or all,
the people: "They said unto me." So, in another place,
he speaketh of "walking to the house of God in
company:" Ps 55:14. A glorious sight, a representation of
heaven itself, of all the angels crying aloud, the Seraphim to
the Cherubim, and the Cherubim echoing back again to the
Seraphim, "Holy, holy, holy, Lord God of Sabaoth."
Secondly, Their resolution to serve the Lord: Dixerunt,
"They said it:" and "to say" in Scripture is
to resolve. "We will go, "is either a lie, or a
resolution.
Thirdly, Their agreement and joint consent: "We,
"This is as a circle, and taketh in all within its compass.
If there be any dissenting, unwilling person, he is not within
this circumference, he is none of the "We." A Turk, a
Jew, and a Christian cannot say, "We will serve the Lord;
"and the schismatic or separatist shutteth himself out of
the house of the Lord. "We" is a bond of peace,
keepeth us at unity, and maketh many as one.
Fourthly, Their cheerfulness and alacrity. They speak
like men going out of a dungeon into the light, as those who had
been long absent from what they loved, and were now approaching
unto it, and in fair hope to enjoy what they most earnestly
desired: "We will go; "we will make haste, and delay
no longer. Ipsa festinatio tarda est; "Speed itself
is but slow paced." We cannot be there soon enough.
Fifthly and lastly: The place where they will serve God:not
one of their own choosing; not the groves, or hills, or high
places; no oratory which pride, or malice, or faction had
erected; but a place appointed and set apart by God himself. Servient
Domino in domo sua:"They will serve the Lord in his own
house." They said unto me, "We will go into the house
of the Lord." Anthony Farindon.
Verse 1. Let us go into the house of the Lord.
"Let us go, " spoken by one hundred men in any
city to those over whom they have influence, would raise a
monster meeting... But who among those who thus single out the
working classes, have gone to them and said, "Let us
go—let us go together into the house of the Lord"? The
religious adviser, standing at a distance from the multitude,
has advised, and warned, and pleaded, saying, "Go, or you
will not escape perdition; ""Why don't you go?"
The Christian visitor has likewise used this kind of influence;
but how few have taken the working man by the hand, and said,
"Let us go together"? You can bring multitudes
whom you never can send. Many who would never come alone would
come most willingly under the shadow of your company. Then,
brethren, to your nonattending neighbour say, "Let us
go"; to reluctant members of your own family say, "Let
us go"; to those who once went to the house of God in your
company, but who have backslidden from worship say, "Let us
go"; to all whose ear, and mind, and heart, you can command
for such a purpose say, "Let us go—let us go together
into the house of the Lord." Samuel Martin
(1817-1878), in a Sermon entitled "Gladness in the
Prospect of Public Worship."
Verse 1. I was glad when they said unto me,
etc. Such in kind, but far greater in degree, is the gladness,
which the pious soul experiences when she is called hence; when
descending angels say unto her, Thy labour and sorrow are at an
end, and the hour of thy enlargement is come; put off
immortality and misery at once; quit thy house of bondage, and
the land of thy captivity; fly forth, and "let us go
together into the house of the Lord, not made with hands,
eternal in the heavens." George Horne.
Verses 1-2. This is a mutual exhortation. The members
of the church invite each other: "Let us go into the house
of the Lord." It is not enough to say, Go you to church,
and I shall stop at home. That will never do. We must invite by
example as well as by precept. Mark the plural forms: "Let us
go into the house of God. Our feet shall stand within thy
gates, O Jerusalem." We are to speak as Moses did to Hobab,
his brother-in-law, "Come thou with us, and we will do thee
good; for the Lord hath spoken good concerning Israel." The
same duty is binding upon us, with regard to those who make no
profession of religion, and whose feet never stand in the house
of God. Zechariah, in an animated picture of the future glories
of the church, describes the newborn zeal of the converts as
taking this direction. They cannot but speak of what they have
seen and heard, and others must share in their joy. "And
the inhabitants of one city shall go to another, saying, Let us
go speedily to pray before the Lord, and to seek the Lord of
hosts: I will go also." N. M`michael.
Verse 2. With what a blessed hope do they, while they
are here in this mortal life, lift up their affections, desires,
and thoughts to the heavenly country, because they are able to
say with the prophet, Our feet stand within thy gates, O
Jerusalem. Like those who haste to any place, they are said
to be always thinking as if they were already there, and in
reality they are there in mind though not in body, and are able
greatly to comfort others. What wonder, if a righteous man,
wishing to comfort others, should thus speak, "Our feet
stand, "i.e., our desires, our contemplations, shall be
fixed and stable in thy courts, O Jerusalem; i.e., in the
mansions of the heavenly kingdom, so that our conversation shall
be in heaven, and all our works be done in relation to eternal
life, for which we long with greatest intensity of desire. This
is not that Jerusalem which killed the prophets and stoned those
that were sent unto her, but that where the perfect vision of
peace reigns. Paulus Palanterius.
Verse 2. Our feet shall stand within thy gates, O
Jerusalem. Dr. Clarke, in his travels, speaking of the
companies that were travelling from the East to Jerusalem,
represents the procession as being very long, and, after
climbing over the extended and heavy ranges of hills that
bounded the way, some of the foremost at length reached the top
of the last hill, and, stretching up their hands in gestures of
joy, cried out, "The Holy City! The Holy City!"—and
fell down and worshipped; while those who were behind pressed
forward to see. So the dying Christian, when he gets on the last
summit of life, and stretches his vision to catch a glimpse of
the heavenly city, may cry out of its glories, and incite those
who are behind to press forward to the sight. Edward Payson,
1783-1827.
Verse 2. O Jerusalem. The celestial city is
full in my view. Its glories beam upon me, its breezes fan me,
its odours are wafted to me, its sounds strike upon my ears, and
its spirit is breathed into my heart. Nothing separates me from
it but the river of death, which now appears but as an
insignificant rill, that may be crossed at a single step,
whenever God shall give permission. The Sun of Righteousness has
been gradually drawing nearer and nearer, appearing larger and
brighter as he approached, and now he fills the whole
hemisphere; pouring forth a flood of glory, in which I seem to
float like an insect in the beams of the sun; exulting, yet
almost trembling, while I gaze on this excessive brightness, and
wondering, with unutterable wonder, why God should deign thus to
shine upon a sinful worm. Edward Payson's dying experience.
Verse 2. O Jerusalem
Lo, towered Jerusalem salutes the eyes!
A thousand pointing fingers tell the tale;
"Jerusalem!" a thousand voices cry,
"All hail, Jerusalem!" hill, down, and dale
Catch the glad sounds, and shout "Jerusalem, all
hail."
—Torquato Tasso, 1544-1595.
Verse 4. The tribes are "the tribes of the
Lord, "as being the keepers of his commandments. H. T.
Armfield.
Verse 4. Unto the testimony of Israel, and to give
thanks unto the name of the Lord. These two mean nothing
else than that in Jerusalem was the appointed place where the
word was to be taught and prayer offered. But these ought to be
written in golden letters, because David says nothing about the
other services, but only of these two. He does not say that the
Temple was divinely appointed, that there the victims should be
sacrificed; that there incense should be offered; that oblations
and sacrifices should be brought; that each one should by his
gifts show his gratitude. He says nothing about these things,
although only in the Temple were they commanded to be done. He
makes mention only of prayer and of thanksgiving. Martin
Luther.
Verse 4. The testimony of Israel. The object
which is represented in the Psalm as having power to attract all
hearts, and command the ready attendance of the tribes, is "the
testimony of Israel, "the revelation, in other words,
which God made to that people of his character, feelings, and
purposes, as most holy, yet ready to forgive, a just God and the
Saviour. This discovery of the nature of that great Being before
whom all must appear, is justly regarded as a ground of joy. Robert
Nisbet.
Verses 4-5. Observe what a goodly sight it was to see the
testimony of Israel and the thrones of judgment such
near neighbours; and they are good neighbours, which may greatly
befriend one another. Let "the testimony of Israel"
direct the "thrones of judgment, "and the "thrones
of judgment" protect "the testimony of lsrael."
Matthew Henry.
Verse 5. Thrones of judgment. On a throne of
ivory, brought from Africa or India, the throne of many an
Arabian legend, the kings of Judah were solemnly seated on the
day of their accession. From its lofty seat, and under that high
gateway, Solomon and his successors after him delivered their
solemn judgments. That "porch" or "gate of
justice, "still kept alive the likeness of the old
patriarchal custom of sitting in judgment at the gate; exactly
as the Gate of Justice still recalls it to us at Granada, and
the Sublime Porte—"the Lofty Gate" at
Constantinople. He sat on the back of a golden bull, its head
turned over its shoulder, probably the ox or bull of Ephraim;
under his feet, on each side of the steps, were six golden
lions, probably the lions of Judah. This was "the seat of
judgment." This was the throne of the house of David. Arthur
Penrhyn Stanley, in "Lectures on the History of the Jewish
Church."
Verse 5. It was a worthy commendation that David
uttered in the praise of Jerusalem when he said, There is the
seat for judgment; the which appointing of that seat for
judgment was an argument that they loved justice. And first, the
place wherein it was set assures us hereof, for it was set in
the gate, where through men might have passage to and from the
judgment seat. Secondly, the manner of framing the seat in the
gate, namely, that the judges of force must sit with their faces
towards the rising of the sun, in token that then judgment
should be as pure from corruption, as the sun was clear in his
chiefest brightness. Oh happy house of David, whose seat was set
so conveniently, whose causes were heard so carefully, and
matters judged so justly! Henry Smith, 1560-1591.
Verse 6. Pray for the peace of Jerusalem. By
praying for Jerusalem's peace is meant such serene times wherein
the people of God might enjoy his pure worship without
disturbance. The Church has always had her vicissitudes,
sometimes fair, and sometimes foul weather; but her winter
commonly longer than her summer; yea, at the same time that the
Sun of peace brings day to one part of it, another is wrapped up
in the night of persecution. Universal peace over all the
churches is a great rarity. William Gumall.
Verse 6. Pray for the peace of Jerusalem. When
the Wesleyan Methodists opened a chapel at Painswick, near his
own meeting, the late excellent Cornelius Winter prayed three
times publicly the preceding Sabbath for their encouragement and
success. When Mr. Hoskins, of Bristol, the Independent minister
of Castle Green, opened a meeting in Temple Street; what did the
incomparable Easterbrooke, the Vicar of the parish? The morning
it was opened, he was almost the first that entered it, He
seated himself near the pulpit. When the service was over, he
met the preacher at the foot of the stairs, and shaking him with
both hands, said aloud: "I thank you cordially, my dear
brother, for coming to my help—here is room enough for us
both; and work enough for us both; and much more than we can
both accomplish: and I hope the Lord will bless our cooperation
in this good cause." William Jay.
Verse 6. Pray (with this princely prophet) for the
peace of Jerusalem. I wish I could express the incomparable
sweetness of this little hemistichium. I guess, the Holy
Ghost was pleased to let the Psalmist play the poet here: the
Psalms are holy poetry. The original words have such elegancy
here, as (I think) all the Scripture cannot parallel this verse.
It is in English inexpressible. For the point in hand only, he
bids us pray for the peace of Jerusalem. Peace
denominates Jerusalem, `tis the etymon of the word, it
means the vision of peace. David by that term most
sweetly alludes to the name of the city, yet conceals his wit;
which could have been made more open: he said, Mlv Mwlv wlav, "Pray
for the peace of Salem." For so it was called too,
called first so, called still so (Ps 76:2) "At Salem is his
tabernacle." That word merely sounds peace: God would have
his Church the house of peace; and his temple there David might
not build because he was a man of war; but Solomon his son, who
had his name of peace, must build it. Christ, whose the church
is, she his spouse, would not be born in Julius Caesar's reign;
he was a warrior too: but in Augustus's days, who reigned in
peace. And this may be a reason too, if you please, why David
bids pray but for peace only, an earthly blessing. That word
most fitted his art here, and sounded best. But under that word,
by poetical synecdoche, he couched all heavenly
blessings. Richard Clarke, 1634.
Verse 6. Pray, etc. Our praying for the church
giveth us a share in all the church's prayers; we have a venture
in every ship of prayer that maketh a voyage for heaven, if our
hearts be willing to pray for the church; and if not, we have no
share in it. Let no man flatter himself: they that pray not
for the church of God love not the church of God. Let
them prosper that love thee; that is, that pray for
thee, the one is the counterpart of the other. If we do not love
it, we will not pray for it; and if we do not pray for it, we do
not love it. Yea, if we pray not for the church, we lose
our share in the prayers of the church. You will say that man
hath a great estate that hath a part in every ship at sea; and
yet to have an adventure in all the prayers that are made to
heaven is better than all the world. All the church's prayers
are for all the living members of it, viz.—the blessings will
be to them, for a man to have a venture ill every ship of prayer
of all the churches throughout all the world. I would not (for
my part) leave my share in it for all the world; and that man
hath no share in it that will not afford a prayer for the
church. John Stoughton, 1640.
Verse 6. They shall prosper that love thee. The
word "prosper" conveys an idea which is not in
the original. The Hebrew word means to be secure, tranquil,
at rest, spoken especially of one who enjoys quiet
prosperity: Job 3:26 12:6. The essential idea is that of
quietness or rest; and the meaning here is, that those who love
Zion will have peace; or, that the tendency of that love
is to produce peace. See Ro 5:1. The prayer was for
"peace"; the thought in connexion with that was
naturally that those who loved Zion would have peace. It
is indeed true, in general, that they who love Zion, or who
serve God, will "prosper"; but that is not the
truth taught here. The idea is that they will have peace:—peace
with God; peace in their own consciences; peace in the prospect
of death and of the future world; peace amidst the storms and
tempests of life; peace in death, in the grave, and for ever. Albert
Barnes.
Verse 6. They shall prosper that love thee.
Seeing they prosper that love and bear affection to Jerusalem,
let men learn to show good will unto Christ's church, though as
yet they be no ripe scholars themselves in Christ's school:
though they be not grown to perfection let them express a good
affection. A good will and inclination, where strength yet
faileth, is accepted, and a ready disposition is not rejected:
though thou be not yet of the saints, yet love the saints. If
thou likest and lovest that thou wouldst be, thou must be that
hereafter which yet thou art not. The little bird before she
flieth fluttereth with her wings in the nest: the child creepeth
before he goeth: so religion begins with affection, and devotion
proceedeth from desire. A man must first love that he would be,
before he can be that which he loveth. It is a good sign when a
man affecteth that which he expects, and doth favour that which
he would more fully favour. He that loveth Sion shall prosper:
he that loveth virtue shall increase and prosper in it. The day
of small things shall not be despised (Zec 4:10), neither shall
the smoking flax be quenched (Mt 12:20); but the smoke shall
bring forth fire, and fire shall break forth into a flame. Andrew
Willett (1562-1621), in "Certaine Fruitfull
Meditations upon the 122. Psalme."
Verse 6. They shall prosper that love thee. The
reverse is also true. "None ever took a stone out of the
Temple, but the dust did fly into his eyes." Jewish
Proverb.
Verses 6-9. In this cordial and even impassioned
invocation, it is curious to find one of those puns, or plays on
words, which are characteristic of Hebrew poetry. The leading
words of the strophe are "peace" and "prosperity."
Now the Hebrew word for "peace" is shalom,
and the Hebrew word for "prosperity" is shalvah,
while the Hebrew form of "Jerusalem, "which means
"City of Peace, "is Yeru-shalaim. So that, in
effect, the poet wishes shalom and shalvah on shalaim—"peace"
and "prosperity" on "the City of Peace."
Such an use of words may not strike us as indicating any very
subtle or profound sense of humour, or any remarkable artistic
skill. But we must always remember that it is always difficult
for one race to appreciate the humour, or wit, of another race.
We must also remember that this art of playing on words and the
sound of words—an art of which we are growing weary—was very
novel and surprising to men not surfeited with it as we are, and
who were themselves for the most part quite incapable of the
simplest dexterities of speech. Samuel Cox.
Verse 7. Peace be within thy walls. The Church
is a war town, and a walled town, which is situated among
enemies, and may not trust them who are without, but must be
upon its keeping, as the type thereof, Jerusalem, with her walls
and towers, did shadow forth. David Dickson.
Verse 7. Within thy walls. Or, To thy outward
wall. Josephus tells us (Book V.) that there were at Jerusalem
three ranges or rows of walls. The sense here is, Let no enemy
approach so much as to thy out works to disturb thee. Thomas
Fenton.
Verse 8. For my brethren and companions' sakes.
Because they dwell there; or, because they go up there to
worship; or, because they love thee, and find their happiness in
thee; or, because they are unconverted, and all my hope of their
salvation is to be derived from thee,—from the church, from
the influence of religion. Albert Barnes.
Verse 8. My brethren. On another occasion, an
elderly native, formerly a cannibal, addressing the Church
members, said, "Brethren!" and, pausing for a moment,
continued, "Ah! that is a new name; we did not know the
true meaning of that word in our heathenism. It is the `Evangelia
a Jesu' that has taught us the meaning of `brethren.'" William
Gill, in "Gems from the Coral Islands, "1869.
Verse 9. Because of the house of the Lord. The
city that was the scene of so immense assemblies had necessarily
a peculiar character of its own. It existed for them, it lived
by them. There were priests needed for the conduct of the
worship, twenty four courses of them and 20,000 men. There were
Levites, their servants, in immense numbers, needed to watch,
maintain, clean the temple—to do the menial and ministering
work necessary to its elaborate service and stupendous acts of
worship. There were scribes needed for the interpretation of the
law, men skilled in the Scriptures and tradition, with names
like Gamaliel, so famed for wisdom as to draw young men like
Saul from distant Tarsus, or Apollos from rich Alexandria. There
were synagogues, 480 of them at least, where the rabbis read and
the people heard the word which God had in past times spoken
unto the fathers by the prophets. The city was indeed in a sense
the religion of Israel, incorporated and localized, and the man
who loved the one turned daily his face toward the other,
saying, "My soul longeth, yea, even fainteth for the courts
of Jahveh." A. M. Fairbairn, in "Studies in the
Life of Christ, "1881.
Verse 9. I will seek thy good. It is not a cold
wish; it is not a careless, loose seeking after it, that is the
phrase in my text—"I will seek thy good." It
is not a careless, loose seeking after it, almost as
indifferently as a woman seeks after a pin which she has
dropped; no, no; effort is implied. "I will seek";
I will throw my energies into it; my powers, my faculties, my
property, my time, my influence, my connections, my family, my
house, all that I have under my command shall, as far as I have
power to command, and as far as God gives me ability to turn
them to such a use, be employed in an effort to promote the
interests of Zion. Joseph Irons, 1786-1852.
HINTS TO THE VILLAGE PREACHER
Whole Psalm. Observe,
1. The joy with which they were to go up to Jerusalem: Ps
122:1-2.
2. The great esteem they were to have of Jerusalem: Ps
122:3-5.
3. The great concern they were to have for Jerusalem, and the
prayers they were to put up for its welfare. M. Henry.
Verse 1.
1. David was glad to go to the house of the Lord. It was the
house of the Lord therefore he desired to go. He preferred it to
his own house.
2. He was glad when others said to him, "Let us
go." The distance may be great, the weather may be rough,
still, "Let us go."
3. He was glad to say it to others, "Let us go,
"and to persuade others to accompany him. G. R.
Verse 1.
1. Joy in prospect of religious worship.
a) Because of the instruction we receive.
b) Because of the exercises in which we engage.
c) Because of the society in which we mingle.
d) Because of the sacred interests we promote.
2. Joy in the invitation to religious worship.
a) Because it shows others are interested in the service of
God.
b) Because it shows their interest in us.
c) Because it furthers the interests of Zion. F.J.B.
Verse 1. Gladness of God's house. Are you "glad
when, "etc.? Why glad?
1. That I have a house of the Lord to which I may go.
2. That any feel enough interest in me to say, "Let us go,
" etc.
3. That I am able to go to God's house.
4. That I am disposed to go.
—J. G. Butler, in "The Preacher's Monthly, "1882.
Verse 1. I was glad, etc. So says,
1. The devout worshipper, who is glad to be invited to
God's earthly house. It is his home, his school, his hospital,
his bank.
2. The adhesive Christian, who is glad to be invited to
God's spiritual house. Church is builded together, etc.
There would he find a settled rest. Has no sympathies with
religious gipsies, or no church people.
3. The dying saint, who is glad to be invited to God's
heavenly house. Simeon—Stephen—Peter—Paul. W. J.
Verse 1.
1. The duty of attending the services of God's house.
2. The duty of exciting one another to go.
3. The benefit of being thus excited. F.J.B.
Verse 2. Here is,
1. Personal attendance: "My feet shall
stand," etc.
2. Personal security: "My feet shall stand."
3. Personal fellowship: "O Jerusalem." G. R.
Verse 2. The inside of the church. The honour,
privilege, joy, and fellowship of standing there.
Verse 3.
1. A type of the New Jerusalem.
a) As chosen by God.
b) As founded upon a rock.
c) As taken from an enemy.
2. A type of its prosperity: "Builded as a city."
3. A type of its perfection: "Compact together." G.
R.
Verse 3. The unity of the church.
1. Implied in all covenant dealings.
2. Suggested by all Scriptural metaphors.
3. Prayed for by our Lord.
4. Promoted by the gifts of the Spirit.
5. To be maintained by us all.
Verses 3-4. The united church the growing church.
Verse 4.
1. The duty of public worship.
a) In one place: "Whither the tribes go up."
b) In one company, though of many tribes: "Whither the tribes
go up."
2. The design.
a) For instruction: "Unto the testimony of Israel."
b) For praise: "To give thanks unto the name of the
Lord." G. R.
Verse 5.
1. There are thrones of judgment in the sanctuary. Men are
judged there.
a) By the law.
b) By their own consciences.
c) By the gospel.
2. There are thrones of grace: "Of the house of
David."
a) Of David's Son in the hearts of his people.
b) Of his people in David's Son. G.R.
Verse 6.
1. The prayer,
a) "For Jerusalem": not for ourselves merely, or
for the world; but for the church. For the babes in grace; for
the young men, and for the fathers. For the pastors, with the
deacons and elders.
b) For the "peace" of Jerusalem. Inward peace and
outward peace.
2. The promise.
a) To whom given: "They that love thee."
b) The promise itself: "They shall
prosper"—individually and collectively.
Or,
1. Love to Jerusalem is the effect of true piety.
2. Prayer for Jerusalem is the effect of that love.
3. The peace of Jerusalem is the effect of that prayer; and,
4. The prosperity of Jerusalem is the effect of that peace. G.R.
Verse 6. God has connected giving and receiving,
scattering and increasing, sowing and reaping, praying and
prospering.
1. What we must do if we would prosper—"Pray for the
peace of Jerusalem."
a) Comprehensively: "Peace"—spiritual, social,
ecclesiastical, national.
b) Supremely: "Prefer Jerusalem above, "etc.
c) Practically: "Let peace rule in your hearts."
"Seek peace and pursue it."
2. What we shall gain if we pray
thus—"Prosperity."
a) Temporal prosperity may thus come. God turned again the
captivity of Job when he prayed for his friends.
b) Spiritual prosperity shall thus come. Affairs of
soul—holy exercises and services.
c) Numerical prosperity will thus come. "Increased with
men as a flock." W. J.
Verses 6-9.
1. The blessings desired for the church.
a) Peace.
b) Prosperity. Notice the order and connection of these two.
2. The way to secure them.
a) Prayer: "Pray for the peace of Jerusalem."
b) Delight in the service of God: "I was glad, "etc.
c) Practical effort: "I will seek thy good."
3. Reasons for seeking them.
a) For our own sake: "They shall prosper," etc.
b) For our companions' sake.
c) For the sake of the "house of the Lord." F. J.
B.
Verse 7.
1. Where peace is most desirable: "Within thy
walls." Within town walls, within house walls, but
principally within temple walls.
2. Where prosperity is most desirable.
a) In the closet.
b) In the church. These are the palaces of the Great King;
"The ivory palaces whereby they have made thee glad." G.
R.
Verse 7. The connection between peace and prosperity.
Verse 7. Thy walls.
1. Enquire why the church needs walls.
2. Enquire what are the walls of a church.
3. Enquire on which side of them we are.
Verse 7. The church a palace.
1. Intended for the great King.
2. Inhabited by the royal family.
3. Adorned with regal splendour.
4. Guarded by special power.
5. Known as the court of the blessed and only potentate.
Verses 8-9. Two great principles are here laid down
why we should pray for the church,
1. Love to the brethren: "For my brethren and
companions' sakes."
2. Love to God: "Because of the house of the Lord our
God I will seek thy good." N. M`michael.
Verse 9. I will seek thy good.
1. By prayer for the church.
2. By service in the church.
3. By bringing others to attend.
4. By keeping the peace.
5. By living so as to commend religion.
WORKS UPON THE HUNDRED AND TWENTY-SECOND PSALM
In "Chandler's Life of David, "vol.
2. pp. 131-4, there is an Exposition of this Psalm.
Ecclesia Triumphans: That is, the Joy
of the English Church, for the Happie Coronation of the most
vertuous and pious Prince.
IAMES by the grace of God King of
England, Scotland, France, and Ireland. . . . With a briefe
Exposition of the 122. Psalme, and fit application to the
time... The second edition. By ANDREW WILLETT.] Printed by IOHN
LEGAT, Printer to the Vniuersitie of Cambridge, 1614. Folio.
This Exposition is generally to be found bound up with Willett's
"Harmonie vpon the First Booke of Samuel."