This
psalm seems to have been penned by David for the use of the people of Israel, when they came up to
Jerusalem
to worship at the three solemn feasts. It
was in David's time that Jerusalem was first chosen to be the city where God
would record his name. It being a new thing, this, among other means, was
used to bring the people to be in love with Jerusalem, as the holy city, though it was but the
other day in the hands of the Jebusites. Observe, I. The joy with which they
were to go up to Jerusalem, ver. 1, 2. II. The great esteem they were
to have of Jerusalem, ver. 3-5. III. The great concern they were
to have for Jerusalem, and the prayers they were to put up for its
welfare, ver. 6-9. In singing this psalm we must have an eye to the gospel
church, which is called the "Jerusalem
that is from above."
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The Pleasures of Public Worship.
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A song of degrees of David.
1 I was glad when they said unto me, Let us
go into the house of the LORD.
2 Our feet shall stand within thy gates, O Jerusalem. 3
Jerusalem is builded as a city that is compact together: 4
Whither the tribes go up, the tribes of the LORD,
unto the testimony of Israel, to give thanks unto the name of the LORD.
5 For there are set thrones of judgment, the thrones of the house of David.
Here we have,
I. The pleasure which David and other pious Israelites took in approaching
to and attending upon God in public ordinances, v. 1, 2.
1. The invitation to them was very welcome. David was himself glad, and
would have every Israelite to say that he was glad, when he was
called upon to go up to the house of the Lord. Note, (1.) It is the
will of God that we should worship him in concert, that many should join
together to wait upon him in public ordinances. We ought to worship God in
our own houses, but that is not enough; we must go into the house of the
Lord, to pay our homage to him there, and not forsake the assembling
of ourselves together. (2.) We should not only agree with one another,
but excite and stir up one another, to go to worship God in public. Let
us go; not, "Do you go and pray for us, and we will stay at
home;" but, We will go also, Zech. viii. 21. Not, "Do you
go before, and we will follow at our leisure;" or, "We will go
first, and you shall come after us;" but, "Let us go
together, for the honour of God and for our mutual edification and
encouragement." We ourselves are slow and backward, and others are so
too, and therefore we should thus quicken and sharpen one another to that
which is good, as iron sharpens iron. (3.) Those that rejoice in God will
rejoice in calls and opportunities to wait upon him. David himself, though
he had as little need of a spur to his zeal in religious exercises as any,
yet was so far from taking it as an affront that he was glad of it as a
kindness when he was called upon to go up to the house of the Lord
with the meanest of his subjects. We should desire our Christian friends,
when they have any good work in hand, to call for us and take us along with
them.
2. The prospect of them was very pleasing. They speak it with a holy triumph
(v. 2): Our feet shall stand within thy gates, O Jerusalem!
Those that came out of the country, when they found the journey tedious,
comforted themselves with this, that they should be in Jerusalem shortly,
and that would make amends for all the fatigues of their journey. We shall
stand there as servants; it is desirable to have a place in Jerusalem,
though it be among those that stand by (Zech. iii. 7), though it be
the door keeper's place, Ps. lxxxiv. 10. We have now got a resting-place for
the ark, and where it is there will we be.
II. The praises of Jerusalem, as Ps. xlviii. 12.
1. It is the beautiful city, not only for situation, but for building. It is
built into a city, the houses not scattered, but contiguous, and the
streets fair and spacious. It is built uniform, compact together, the
houses strengthening and supporting one another. Though the city was divided
into the higher and lower town, yet the Jebusites being driven out, and it
being entirely in the possession of God's people, it is said to be compact
together. It was a type of the gospel-church, which is compact together in
holy love and Christian communion, so that it is all as one city.
2. It is the holy city, v. 4. It is the place where all Israel meet
one another: Thither the tribes go up, from all parts of the country,
as one man, under the character of the tribes of the Lord, in
obedience to his command. It is the place appointed for their general
rendezvous; and they come together, (1.) To receive instruction from God;
they come to the testimony of Israel, to hear what God has to say to
them and to consult his oracle. (2.) To ascribe the glory to God, to give
thanks to the name of the Lord, which we have all reason to do,
especially those that have the testimony of Israel among them. If God speak
to us by his word, we have reason to answer him by our thanksgivings. See on
what errand we go to public worship, to give thanks.
3. It is the royal city (v. 5): There are set thrones of judgment.
Therefore the people had reason to be in love with Jerusalem, because
justice was administered there by a man after God's own heart. The civil
interests of the people were as well secured as their ecclesiastical
concerns; and very happy they were in their courts of judicature, which were
erected in Jerusalem, as with us in Westminster Hall. 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 Israel.
6 Pray for the peace of Jerusalem: they shall
prosper that love thee. 7 Peace be within thy walls, and
prosperity within thy palaces. 8 For my brethren and companions'
sakes, I will now say, Peace be within thee. 9 Because of
the house of the LORD our God I will seek thy
good.
Here, I. David calls upon others to wish well to
Jerusalem
, v. 6, 7. Pray for the peace of
Jerusalem
, for the welfare of it, for all good to it, particularly for the
uniting of the inhabitants among themselves and their preservation from the
incursions of enemies. This we may truly desire, that in the peace thereof
we may have peace; and this we must earnestly pray for, for it is the gift
of God, and for it he will be enquired of. Those that can do nothing else
for the peace of Jerusalem can pray for it, which is something more than
showing their good-will; it is the appointed way of fetching in mercy. The
peace and welfare of the gospel church, particularly in our land, is to be
earnestly desired and prayed for by every one of us. Now, 1. We are here
encouraged in our prayers for Jerusalem's peace: Those shall prosper that
love thee. We must pray for Jerusalem, not out of custom, nor for
fashion's sake, but out of a principle of love to God's government of man
and man's worship of God; and, in seeking the public welfare, we seek our
own, for so well does God love the gates of Zion that he will love
all those that do love them, and therefore they cannot but prosper; at least
their souls shall prosper by the ordinances they so dearly love. 2. We are
here directed in our prayers for it and words are put into our mouths (v.
7): Peace be within thy walls. He teaches us to pray, (1.) For all
the inhabitants in general, all within the walls, from the least to the
greatest. Peace be in thy fortifications; let them never be attacked, or, if
they be, let them never be taken, but be an effectual security to the city.
(2.) For the princes and rulers especially: Let prosperity be in
the palaces of the great men that sit at the helm and have the direction
of public affairs; for, if they prosper, it will be well for the public. The
poorer sort are apt to envy the prosperity of the palaces, but they are here
taught to pray for it.
II. He resolves that whatever others do he will approve himself a faithful
friend to Jerusalem, 1. In his prayers: "I will now say, now I
see the tribes so cheerfully resorting hither to the testimony of Israel,
and the matter settled, that Jerusalem must be the place where God will
record his name, now I will say, Peace be within thee." He did
not say, "Let others pray for the public peace, the priests and the
prophets, whose business it is, and the people, that have nothing else to
do, and I will fight for it and rule for it." No; "I will pray for
it too." 2. In his endeavours, with which he will second his prayers:
"I will, to the utmost of my power, seek thy good."
Whatever lies within the sphere of our activity to do for the public good we
must do it, else we are not sincere in praying for it. Now it might be said,
No thanks to David to be so solicitous for the welfare of Jerusalem; it was
his own city, and the interests of his family were lodged in it. This is
true; yet he professes that this was not the reason why he was in such care
for the welfare of Jerusalem, but it proceeded from the warm regard he had,
(1.) To the communion of saints: It is for my brethren and companions'
sakes, that is, for the sake of all true-hearted Israelites, whom I look
upon as my brethren (so he called them, 1 Chron. xxviii. 2) and who have
often been my companions in the worship of God, which has knit my heart to
them. (2.) To the ordinances of God: He had set his affections to the
house of his God (1 Chron. xxix. 3); he took a great pleasure in public
worship, and for that reason would pray for the good of Jerusalem. Then
our concern for the public welfare is right when it is the effect of a
sincere love to God's institutions and his faithful worshippers.
