Psalms 121:1–123:4

Psalm 121:3-5 3. He will not suffer thy foot to stumble: he who keepeth thee will not slumber. 4. Behold! he who keepeth Israel will not slumber nor sleep. 5. Jehovah is thy keeper; Jehovah is thy defence [63] on thy right hand. 3 He will not suffer thy foot to stumble. Here the Prophet, in order to recall the faithful to the right path, and to defeat the influence of all the allurements which are wont to distract their minds, affirms that whatever advantages worldly men are accustomed to desire or hope for from the world, true believers will find abundantly and at hand in God alone. He not only attributes power to God, but also teaches that He is so affectioned towards us, that he will preserve us in all respects in perfect safety. As often as the power of God is extolled, there are many who immediately reply, It is very true that he can do such and such things if he is so inclined, but we do not certainly know what is his intention. In this passage, therefore, God is exhibited to the faithful as their guardian, that they may rest with assured confidence on his providence. As the Epicureans, in imagining that God has no care whatever about the world, extinguish all piety, so those who think that the world is governed by God only in a general and confused manner, and believe not that he cherishes with special care each of his believing people, leave men's minds in suspense, and are themselves kept in a state of constant fluctuation and anxiety. In short, never will the hearts of men be led in good earnest to call upon God, until a persuasion of the truth of this guardianship is deeply fixed in their minds. The Psalmist declares that the purpose for which God is our keeper, is, that he may hold us up. The Hebrew word, mvt, mot, which is here used, signifies both a sliding or falling, and a trembling or staggering. Now, although it often happens that the faithful stagger, yea, are even ready to fall altogether, yet as God sustains them by his power, they are said to stand upright. And as amidst the many dangers which every moment threaten us, it is difficult for us to get rid of all anxiety and fear, the Prophet at the same time testifies, that God keeps watch unceasingly over our safety. 4. Behold! he who keepeth Israel will not slumber nor sleep. [64] To recall each individual to the consideration of the common covenant, he represents the Divine providence as extending to the whole body of the Church. In order that each of us for himself may be assured that God will be gracious to him, it behoves us always to begin with the general promise made to all God's people,. This form of expression, he will not slumber nor sleep, would be improper in other languages, according to the idiom of which it should rather be, He will not sleep, yea, he will not slumber: but when the Hebrews invert this order, they argue from the greater to the less. The sense then is, that as God never slumbers even in the smallest degree, we need not be afraid of any ham befalling us while he is asleep. The design of the Prophet is now obvious. To persuade true believers that God has a special care of each of them in particular, he brings forward the promise which God made to the whole people, and declares God to be the guardian of his Church, that from this general principle, as from a fountain, each might convey streams to himself. Accordingly immediately after, (Psalm 121:5,) addressing himself to each in particular, he repeats, Jehovah is thy keeper, that no person might hesitate to apply to himself that which belonged to the whole community of Israel. Besides, God is called a defense at the right hand, to teach us that it is not necessary for us to go far in seeking him, but that he is at hand, or rather stands at our side to defend us. Footnotes: [63] The Hebrew word is tsl, tsel, "a shadow;" and hence it has been supposed that the words, "thy shadow at thy right hand.," are a figurative expression, referring to the protection afforded by the shade of a tree against the scorching rays of the sun, or to the custom which prevails in tropical climates especially, of keeping off the intense heat of the sun by a portable screen, such as an umbrella or parasol. The word is often put for defense in general. Compare Numbers 14:9; Isaiah 30:2; Jeremiah 48:45 [64] A notion was prevalent among the heathen, that their gods sometimes slept, and were not then conscious of the wants of their worshippers. Elijah thus addressed in irony the followers of Baal, 1 Kings 18:27: "Cry aloud; for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be waked." Very different was the character of the guardian of Israel. He relaxed not his watchful care over his people by indulging in light slumbers during the day, nor even by sleeping in the night, when the tired frame of man seeks and demands repose.

Psalm 121:6-8 6. The sun shall not smite thee by day, nor the moon by night. [65] 7. Jehovah shall keep thee from all evil; he will keep thy soul. 8. Jehovah will keep thy going out and thy coming in, henceforth and for ever. 6. The sun shall not smite thee by day. By these forms of expression the Psalmist magnifies the advantages which result to us from our having God present with us; and, by the figure synecdoche, under one particular, he declares in general that the faithful shall be safe from all adversities, defended as they are by Divine power. The language is metaphorical, the cold of night and the heat of day denoting all kind of inconveniences. The sense then is, that although God's people may be subject in common with others to the miseries of human life, yet his shadow is always at their side to shield them from thereby receiving any harm. The Prophet does not, however, promise the faithful a condition of such felicity and comfort as implies an exemption from all trouble; he only, for the purpose of assuaging their sorrows, sets before them this consolation -- that being interested in the Divine layout, they shall be secure from all deadly harm; a point which he unfolds more distinctly in the following verses, where he tells us that God will so keep his own people from all evils, as to maintain their life in safety. The statement in the text before us is indeed general, but he afterwards specifies the chief parts of human life. 8. Jehovah will keep thy going out and thy coming in. The sense is, Whatever thou shalt undertake or engage in during thy life shall come to a happy and successful termination. God no doubt directs by his Holy Spirit the, deliberations of his servants; but it appears to me, that this passage is rather to be referred to prosperous issues. If, however, any one would give it a more extended meaning I have no objection. It is enough for me to embrace that sense which is indisputably certain and solid, That God will be the continual guide of his people, so that stretching out his hand to them he will conduct them according to their hearts' desire from the beginning even to the end. Farther, it is of importance to mark the reason why the Prophet repeats so often what he had briefly and in one word expressed with sufficient plainness. Such repetition seems at first sight superfluous; but when we consider how difficult it is to correct our distrust, it will be easily perceived that he does not improperly dwell upon the commendation of the divine providence. How few are to be found who yield to God the honor of being a keeper, in order to their being thence assured of their safety, and led to call upon him in the midst of their perils! On the contrary, even when we seem to have largely experienced what this protection of God implies, we yet instantly tremble at the noise of a leaf falling from a tree, as if God had quite forgotten us. Being then entangled in so many unholy misgivings, and so much inclined to distrust, we are taught from the passage that if a sentence couched in a few words does not suffice us, we should gather together whatever may be found throughout the whole Scriptures concerning the providence of God, until this doctrine-" That God always keeps watch for us" -- is deeply rooted in our hearts; so that depending upon his guardianship alone we may bid adieu to all the vain confidences of the world. Footnotes: [65] There seems to be an allusion in the first member to sun-strokes, which are very fatal in hot countries, sometimes inflicting instant death, or being soon followed by death, while at other times, when the person lives, he continues through the remainder of his days in a state of idiocy. Comparatively few survive and perfectly recover the effects of such a visitation. What the Psalmist means by the smiting of the moon is at first sight not so obvious. Some suppose that he speaks in conformity with a popular belief, which it is supposed prevailed in the East in his time, just as it does in the present day, respecting the deleterious influence of the moonbeams on the human body, although there is no ground for such a belief, the moon no doubt getting the blame of the injury done by the cold and dampness of the night. But the probability is, that by the striking of the moon he simply alludes to the cold of the night, which has very baneful effects on the human frame, particularly in such oriental countries as Palestine, where there is a sudden change from extreme heat in the day to extreme cold in the night.

Ps 121:1-8 . God's guardian care of His people celebrated. 1. I will lift up mine eyes —expresses desire (compare Ps 25:1 ), mingled with expectation. The last clause, read as a question, is answered,

6-8. God keeps His people at all times and in all perils. nor the moon by night —poetically represents the dangers of the night, over which the moon presides ( Ge 1:16 ).

1. …Let them “lift up their eyes to the hills whence cometh their help” (ver. 1). What meaneth, The hills have been lightened? The San of righteousness hath already risen, the Gospel hath been already preached by the Apostles, the Scriptures have been preached, all the mysteries have been laid open, the veil hath been rent, the secret place of the temple hath been revealed: let them now at length lift their eyes up to the hills, whence their help cometh…“Of His fulness have all we received,” John i. 16. Here some earlier editions, as quoted by Ben., add, “Christ, the Son of the supreme Father, is therefore our salvation, and our help, and with the same Father He is God Almighty, and with Him ever abiding in respect of that He is. To those mountains, therefore, which I have mentioned, if thou lift not up thine eyes.” There are several other additions in the commentary on his Psalm, which however seem scarcely worthy of St. Augustin, and for which no ms. authority is given. Al. “by which thou wilt not be admonished.” [Familiarity with Scripture is the Catholic principle, here everywhere presupposed.—C.]

2. Sing therefore what followeth; if thou wish to hear how thou mayest most securely set thy feet on the steps, so that thou mayest not be fatigued in that ascent, nor stumble and fall: pray in these words: “Suffer not my foot to be moved!” (ver. 3). Whereby are feet moved; whereby was the foot of him who was in Paradise moved? But first consider whereby the feet of him who was among the Angels were moved: who when his feet were moved fell, and from an Angel became a devil: for when his feet were moved he fell. Seek whereby he fell: he fell through pride. Nothing then moveth the feet, save pride: nothing moveth the feet to a fall, save pride. Charity moveth them to walk and to improve and to ascend; pride moveth them to fall…Rightly therefore the Psalmist, hearing how he may ascend and may not fall, prayeth unto God that he may profit from the vale of misery, and may not fail in the swelling of pride, in these words, “Suffer not my feet to be moved!” And He replieth unto him, “Let him that keepeth thee not sleep.” Attend, my beloved. It is as if one thought were expressed in two sentences; the man while ascending and singing “the song of degrees,” saith, “Suffer not my foot to be moved:” and it is as if God answered, Thou sayest unto Me, Let not my feet be moved: say also, “Let Him that keepeth thee not sleep,” and thy foot shall not be moved.

3. Choose for thyself Him, who will neither sleep nor slumber, and thy foot shall not be moved. God is never asleep: if thou dost wish to have a keeper who never sleepeth, choose God for thy keeper. “Suffer not my feet to be moved,” thou sayest: well, very well: but He also saith unto thee, “Let not him that keepeth thee slumber.” Thou perhaps wast about to turn thyself unto men as thy keepers, and to say, whom shall I find who will not sleep? what man will not slumber? whom do I find? whither shall I go? whither shall I return? The Psalmist telleth thee: “He that keepeth Israel, shall neither slumber nor sleep” (ver. 4). Dost thou wish to have a keeper who neither slumbereth nor sleepeth? Behold, “He that keepeth Israel shall neither slumber nor sleep:” for Christ keepeth Israel. Be thou then Israel. What meaneth Israel? It is interpreted, Seeing God. And how is God seen? First by faith: afterwards by sight. If thou canst not as yet see Him by sight, see Him by faith…Who is there, who will neither slumber nor sleep? when thou seekest among men, thou art deceived; thou wilt never find one. Trust not then in any man: every man slumbereth, and will sleep. When doth he slumber? When he beareth the flesh of weakness. When will he sleep? When he is dead. Trust not then in man. A mortal may slumber, he sleepeth in death. Seek not a keeper among men.

4. And who, thou askest, shall help me, save He who slumbereth not, nor sleepeth? Hear what followeth: “The Lord Himself is thy keeper” (ver. 5). It is not therefore man, that slumbereth and sleepeth, but the Lord, that keepeth thee. How doth He keep thee? “The Lord is thy defence upon the hand of thy right hand.”…It seemeth to me to have a hidden sense: otherwise he would have simply said, without qualification, “The Lord will keep thee,” without adding, “on thy right hand.” For how? Doth God keep our right hand, and not our left? Did He not create the whole of us? Did not He who made our right hand, make our left hand also? Finally, if it pleased Him to speak of the right hand alone, why said He, “on the hand of thy right hand,” and not at once “upon thy right hand”? Why should He say this, unless He were keeping somewhat here hidden for us to arrive at by knocking? For He would either say, “The Lord shall keep thee,” and add no more; or if He would add the right hand, “The Lord shall keep thee upon thy right hand;” or at least, as He added “hand,” He would say, “The Lord shall keep thee upon thy hand, even thy right hand,” Manum dexteram. 5. I ask you, how ye interpret what is said in the Gospel, “Let not your left hand know what your right hand doeth”? Matt. vi. 3. 6. Let us now come to this verse of the Psalm: “The Lord is thy defence upon the hand of thy right hand” (ver. 5). By hand he meaneth power. How do we prove this? Because the power of God also is styled the hand of God…Whereof John saith, “He gave unto them power to become the sons of God.” John i. 12.

7. “May the Lord shield thee upon the hand of thy right hand” (ver. 6). I have said, and I believe ye have recognised it. For had ye not recognised it, and that from the Scriptures, ye would not signify your understanding of it by your voices. [See p. 418, note 8, supra.—C.] Matt. xxii. 37–40. Donatists. [So in the Roman province, as asserted by the modern dogma of the Trent schism. A.N.F. vol. viii. p. 643.—C.] Matt. xxiv. 23. Nicene Creed. Wisd. v. 6. Here old editions add: “of this Sun Father Athanasius, the Bishop, hath thus beautifully spoken. ‘The Son of God,’ he saith, ‘is of the Father alone, neither made, nor created, but begotten;’” whence Possevinus, Torrensis, and Bellarmine have quoted St. Augustin as assigning the Athanasian Creed to St. Athanasius. But Petavius, Theol. Dogm. de Trin. l. vii. c. 8, note 7, says the words have been foisted into St. Augustin, and in fact they are not in any of our mss. nor in the editions of Amsterdam, of Erasmus, and of Louvain.—Ben. Some other additions are mentioned in the Benedictine notes on this Psalm, but they seem of later date than St. Augustin. thy right hand,” is realized in him. He goeth on to say, “So that the sun shall not burn thee by day, nor the moon by night” (ver. 6). Thy defence, therefore, is upon the hand of thy right hand for this reason, that the sun may not burn thee by day, nor the moon by night. Understand hence, brethren, that it is spoken figuratively. For, in truth, if we think of the visible sun, it burneth by day: doth the moon burn by night? But what is burning? Offence. Hear the Apostle’s words: “Who is weak, and I am not weak? who is offended, and I burn not?” 2 Cor. xi. 29.

8. “For the Lord shall preserve thee from all evil” (ver. 7). From offences in the sun, from offences in the moon, from all evil shall He preserve thee, who is thy defence upon the hand of thy right hand, who will not sleep nor slumber. And for what reason? Because we are amid temptations: “The Lord shall preserve thee from all evil. The Lord preserve thy soul:” even thy very soul. “The Lord preserve thy going out and thy coming in, from this time forth for evermore” (ver. 8). Not thy body; for the Martyrs were consumed in the body: but “the Lord preserve thy soul;” for the Martyrs yielded not up their souls. The persecutors raged against Crispina, St. Crispina. Song of Sol. ii. 6. [He thus concludes: “Although the Psalm is short, yet our exposition and discourse on it hath been long. Imagine, my brethren, that owing to the birthday of the blessed Crispina I have invited you, and have been immoderate in protracting the banquet. Might not this have happened to you, if any military officer had invited you, and compel you to drink at his table without measure? May it be lawful for us to do this in a sacred exposition, that ye may be inebriated and satisfied to the full.”—C.]

I will lift up mine eyes unto the hills,.... Not to the hills and mountains in Judea, looking about to see if the inhabitants of them, or any bodies of men, appeared upon them to his help in distress; rather to the hills of Moriah and Zion, where the ark of God, the symbol of his presence, was, and to whom he looked for assistance and deliverance: or to heaven, the holy hill of the Lord, and to him that dwelleth there; see Psalm 3:2. The lifting up of the eyes is a prayer gesture, John 11:41; and is expressive of boldness and confidence in prayer, and of hope and expectation of help and salvation, Job 11:15; when, on the contrary, persons abashed and ashamed, hopeless and helpless, cannot look up, or lift up their eyes or face to God, Ezra 9:6. Some read the words, "I will lift up mine eyes upon the hills" (f); standing there and looking up to the heavens, and God in the heavens; who is the most High over all the earth, higher than the highest, and above all gods. Others render them interrogatively, "shall I lift up mine eyes to the hills?" (g) to the idols worshipped on hills and mountains, and pray unto them, and expect help from them? No, I will not; salvation is not to be had from them, Jeremiah 3:23; or to the kings of the nations, as R. Obadiah interprets it; and to powerful kingdoms and states he was in alliance with, comparable to mountains and hills, Psalm 46:2? No, I will not; "it is better to trust in the Lord than to put confidence in princes", Psalm 118:9. And so the following clause may be read, from whence shall my help come? (h) not from hills and mountains; not from men, for vain is the help of man; not from kings and princes, the great men of the earth, nor from the most powerful nations; but from the Lord, as in Psalm 121:2, which may be an answer to this. (f) "super montes", Vatablus, Amama; so Kimchi. (g) "attollerem oculos meos ad illos montes?" Junius & Tremellius; "attollamne", &c. Piscator; so Gejerus and Ainsworth. (h) So Musculus, Cocceius, Gejerus, Junius & Tremellius, Piscator, Michaelis.

My help cometh from the Lord, which made heaven and earth. Who helps his people out of the hands of all their enemies, and out of all their troubles and afflictions; he helps them in the performance of duty, in the exercise of grace, in bearing the cross, in fighting the Lord's battles, and on in their journey; he helps them to all blessings, temporal and spiritual; to all needful supplies of grace here, and glory hereafter; and this help he gives is quick and present, suitable and seasonable, is sufficient, and sometimes with, and sometimes without means; and they have great encouragement to expect it from him, since he is able to give it, being the Maker of heaven and earth; for what is it that he cannot do, who has made both them? And besides, he has promised to help them, and he is faithful that has promised; he has laid help on Christ for them, and set up a throne of grace, where they may hope to find grace and mercy, to help them in time of need; and they have had past experiences of his help and salvation. Arama connects this with the preceding psalm, and interprets this help of help from an evil tongue.

He wilt not suffer thy foot to be moved,.... This is either an address of the psalmist to his own soul; or to any other good man, his friend and acquaintance, assuring of stability, and of final perseverance in grace to glory. The Lord keeps the feet of his saints from falling: he will not suffer them to be moved out of the spiritual estate in which they stand; nor off of the Foundation and Rock of ages, on which their feet are set, and their goings established; nor out of the house of God, where they are as pillars; nor out of his ways, where he upholds their goings; moved in some sense they may be, yet not "greatly moved"; their feet may be "almost" gone, and their steps "well nigh" slipped, and yet shall not fall finally and totally, or so as to perish; see Psalm 62:2; he that keepeth thee will not slumber; neither angels nor men are the keepers of the saints, but the Lord himself; he is the keeper of every individual saint, of every regenerate person, of everyone of his sheep, of every member of his church; he keeps them by his power, he preserves them by his grace, he holds them with his right hand; guides them by his counsel, keeps their feet from falling, and brings them safe to glory: and a watchful keeper he is, he does not so much as slumber; he keeps them night and day, lest any harm them, Isaiah 27:3. Gussetius reads the whole as a prayer, "let him not suffer thy foot", &c. "let not thy keeper slumber" (i); to which the answer follows. (i) "ne permittat--ne dormitet", Junius & Tremellius, Piscator; so Ainsworth.

Behold, he that keepeth Israel shall neither slumber nor sleep. He that kept Israel or Jacob, when asleep, and appeared to him in a dream, and promised to keep him in all places, and did; who found his posterity in the wilderness, and kept them as the apple of his eye: he keeps his spiritual Israel, whom he has chosen, redeemed, and calls; and he that is in general their keeper, is the keeper of every particular believer, who may promise themselves the utmost safety under his care; since, though he may sometimes seem to sleep, when he withdraws his gracious presence, defers help, and does not arise so soon to the assistance of his people as they wish for and expect; yet does not in reality sleep, nor is any ways negligent of them; no, not so much as slumber, nor is in the least indifferent about them, and careless of them; see Genesis 28:15. So Homer (k) represents Jupiter as not held by sleep, while other gods and men slept all night; and hence Milton (l) has the phrase of "the unsleeping eyes of God": but the Phrygians had a notion that their god slept in winter, and was awake in summer (m). (k) Iliad. 2. v. 1, 2.((l) Paradise Lost, B. 5. v. 647. (m) Plutarch. de Iside & Osir. prope finem.

The Lord is thy keeper,.... This explains more fully who it is that keeps Israel and particular believers, and confirms the same; not a creature, but the Lord; the Word of the Lord, as the Targum, in Psalm 121:7, Christ, the Word and Wisdom of God; who is the keeper of his people by the designation of his Father, who has put them into his hands to be kept by him; and by their full will and consent, who commit the keeping of their souls to him; for which he is abundantly qualified, being able as the mighty God; faithful to him that has appointed him; tender and compassionate to those under his care, whom he keeps as the apple of his eye; and diligent and constant, for he keeps them night and day, lest any hurt them: he keeps them as they are his flock, made his care and charge; as they are the vineyard of the Lord of hosts; as they are a city, which, unless the Lord keeps, the watchmen watch in vain; as they are his body and members of it, and as they are his jewels and peculiar treasure: these he keeps in the love of God; in his own hands; in the covenant of grace; in an estate of grace; and in his own ways, safe to his kingdom and glory; the Lord is thy shade upon thy right hand; he is at the right hand of his people, to hold their right hand; to teach them to go, lead them into communion with himself, and hold them up safe; and to strengthen their right hand, assist them in working, without whom they can do nothing; and to counsel and direct them, and to protect and defend them against all their enemies. So a shadow signifies defence; see Numbers 14:9, Ecclesiastes 7:12; and such great personages are to others; in which sense Virgil (n) uses the word "shadow"; and much more true is this of God himself. And he is like the shadow of a great rock in a weary land; or of a spreading tree, which is a protection from heat, and very reviving and refreshing; see Isaiah 32:2. The allusion may be to the pillar of cloud by day, which guided and guarded the Israelites in the wilderness, and was a shadow from the heat, Isaiah 4:5; as Christ is from the heat of a fiery law, the flaming sword of justice, the wrath of God, and the fiery darts of Satan. (n) "Et magnum reginae nomen obumbrat", Aeneid. l. xi.

The sun shall not smite thee by day,.... With its rays, which it shoots forth like darts, and which fly swiftly, and pierce and hurt: hence Apollo, the same with the sun, is represented with a bow and arrows (o); so the rays of the sun seem to be called in Habakkuk 2:11; nor the moon by night; this clause should be supplied, as a learned man (p) observes, thus, "neither shall the moon cool thee by night"; for that has no warmth in it, and cannot smite with heat, as the sun does: for even, as he observes, its rays focused by a magnifying glass will not communicate the least degree of sensible heat to bodies objected thereunto; yet some say (q) the moon is not only moist, but heats bodies as the sun. And Isaac Vossius (r) observes, that there can be no light, which, separately considered, does not contain some heat at least: and Macrobius (s) speaks of the lunar heat; and Plutarch (t) ascribes heat and inflammation to it, and asserts it to be fire. It is said (u) that some men of good credit, in a voyage to Guinea, strongly affirmed, that, in the night season, they felt a sensible heat to come from the beams of the moon. The Septuagint version is, "the sun shall not burn thee by day, nor the moon by night". And burning may be ascribed to the cold frosty air in a moonlight night, as to the north wind, as in the Apocrypha: "20 When the cold north wind bloweth, and the water is congealed into ice, it abideth upon every gathering together of water, and clotheth the water as with a breastplate. 21 It devoureth the mountains, and burneth the wilderness, and consumeth the grass as fire.'' (Sirach 43) see Genesis 31:40; and our English poet (w) expresses a sentiment to this effect; yet not what affects the bodies of men, but plants, trees, &c. and this not owing to the moon, but to the air. However, these clauses are not to be understood literally; for good men may be smitten and hurt by the heat of the one and the cold of the other, as Jacob and Jonah, Genesis 31:40; but mystically, of persecuting antichristian tyrants, which are sometimes signified by the sun and moon, as both in Rome Pagan and Papal, Revelation 6:12; and of persecution and tribulation itself, Matthew 13:6; and is sometimes applied to the perfect state of the saints, either in the New Jerusalem, or ultimate glory, when there will be nothing more of this kind, Revelation 7:15. And there are some periods in the present state, when those entirely cease; nor are the saints ever really hurt by them, they being always for their good; or, however, not so as to affect their eternal happiness. The Targum is, "in the day, when the sun rules, the morning spirits shall not smite thee; nor the nocturnal ones in the night, when the moon rules.'' (o) Macrob. Saturnal. l. 1. c. 17. (p) Scheuchzer. Physic. Sacr. p. 976, 977. (q) Suidas in voce so Theodoret. (r) De Motu Marium & Vent. c. 6. Vid. Senecae Nat. Quaest. l. 5. c. 9. (s) Saturnal. l. 7. c. 16. (t) De Facie Lunae, in tom. 2. p. 933. (u) The Second Voyage in Eden's Travels, p. 350. 2.((w) "----The parching air----Burns frore (frosty) and cold performs the effect of fire". Milton's Paradise Lost, l. 2. v. 594.

Thee Lord shall preserve them from all evil,.... The Word of the Lord, as the Targum. Not from the evil of affliction, though from that as a penal evil; or as a real one, it being made to work for good: but from the evil of sin; not from the being or commission of it; but from its dominion and damning power, or from a final and total falling away by it: and from the evil of the world; not from tribulation in it, nor from the reproach or persecution of it; but from the wickedness and lusts that are in it, and from the wicked men of it, their power, rage, and fury: and from the evil one, Satan; not from his temptations, but from sinking under them, and perishing by them; see John 17:12; he shall preserve thy soul: he preserves the bodies of his people, oftentimes from diseases and disasters, and from death, till the appointed time comes; and then he preserves their dust in the grave, and raises it up at the last day; but more especially their souls, the redemption and salvation of which he undertook, and has effected; and which are preserved by him safe to his coming, kingdom, and glory.

The Lord shall preserve thy going out, and thy coming in,.... In transacting all the business of life, in going in and out about it; in all ways, works, and conversation; in journeying and travelling; in all affairs, civil and religious; and not only preserve, but prosper in all, Psalm 1:3; the Lord blessing him, coming in and going out, Deuteronomy 28:6; and such, with the poet (x), are said to go with a good or prosperous foot. And such persons, in the Punic language, are called Namphanians, as Austin observes (y); who says the word signifies a man of a good foot: and the word seems to be the contraction of , which signifies "his good" or "pleasant foot" (z); and so one that, wherever he comes and goes, things prosper with him, and with those that are in connection with him: such an one was Jacob in the house of Laban, whom the Lord blessed, as he says, "since my coming", or at "my foot"; see Gill on Genesis 30:30; and such a foot Joseph had wherever he went, Genesis 39:5. Arama interprets it of a man's going out into the air of this world, and of his entrance into the world to come. The Targum is, "the Lord will keep thy going out to business, and thy coming in to study in the law.'' from this time forth, and even for evermore; for the Lord not only preserves his people in life and at death, but in heaven, to all eternity; in the utmost safety and peace from all molestations by men or devils, and from their wrath and malice: not only his purpose and decree, but his power and providence, are the vast gulf between the one and the other; by means of which the wicked cease from troubling, and the weary are at rest, Luke 16:26. (x) Virgil. Aeneid. l. 8. "Adi pede sacra secundo"; & l. 10. "adsis pede diva secundo." (y) Epist. 44. (z) Vid. Sterringae Philol. Sacr. p. 169. Reinesium de Lingua Punica, c. 8. s. 10.

2. by avowing God to be the helper, of whose ability His creative power is a pledge ( Ps 115:15 ), to which,

3, 4. His sleepless vigilance is added. to be moved —(Compare Ps 38:16 ; 66:9 ).

5. upon thy right hand —a protector's place ( Ps 109:31 ; 110:5 ).

8. thy going out, &c.—all thy ways ( De 28:19 ; Ps 104:23 ). evermore —includes a future state.

Here, I. David calls upon others to which well to Jerusalem, Psa 122:6, Psa 122:7. 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 (Psa 122:7): 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, Ch1 28:2) 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 (Ch1 29:3); 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.

Psalm 122:4-5 4. Thither the tribes ascended, the tribes of God, for a testimony to Israel, [69] to praise the name of Jehovah. 5. For there were set thrones for judgment, the thrones of the house of David. 4. Thither the tribes ascended. David here invests Jerusalem with two titles of honor, calling it the sacred and regularly appointed place for calling upon the name of God; and next, the royal sea, to which the whole people were to have recourse for obtaining justice. All our salvation depends upon these two points; first, that Christ has been given to us to be our priest; and, secondly, that he has been established king to govern us. This God showed to his ancient people under figures. The sanctuary erected on mount Zion was intended to keep their faith fixed upon the spiritual priesthood of Christ; and in like manner, by the kingdom of David, there was presented to their view an image of the kingdom of Christ. The Psalmist, therefore, says in the first place, that the tribes or families of God shall come to Jerusalem; and then he immediately adds, that there the seat of judgment is erected, on which he and his posterity will sit. The reason why it was the will of God that there should be only one temple and one altar was, that the people might not fall away to various superstitions. David therefore here declares that this place was appointed by God's own mouth, that all the families of God, or the twelve tribes, might there assemble from all quarters. To express more plainly how important it was, for this form of God's worship to be preserved pure and complete, he says that it was for a testimony The noun employed comes from the verb vd, ud, which signifies to bear witness, or to covenant. Now by the word in this place is denoted a mutual declaration or agreement between God and the people. When the tribes shall come thither, says the Prophet substantially, it will not be at random, because their fancy thus leads them, but because God by his own mouth invites them. The amount therefore is, that the holy assemblies which shall be kept at Jerusalem will not be vain and unprofitable, since God has made a covenant with his people, determining and appointing that place for his service. Whence we learn, that in judging of the true temple of God, it is necessary to take into account the doctrine taught. With respect to the time in which David lived, as God had adopted the Jewish people, and as it was his will that they should be employed in the external worship of his name, he prescribed to them a rule from which it was unlawful for them to deviate. Thus when the faithful assembled on mount Zion, it was not foolishness or inconsiderate zeal, or the impulse of their own minds, which brought them thither, as if they resembled those men whom we daily see inventing for themselves, out of their own heads, numberless kinds of divine worship; but they were led thither by the command of God, that they might worship him on mount Zion, by which word the Prophet intimates, that all other temples are unholy, and all other religions perverse and corrupt, because they do not correspond with the rule laid down in God's word. He next subjoins the end of this contract or covenant, which was that the name of God might be praised. And, indeed, as to yield to God the glory of all good things is the end of our adoption, so it is the end of all our actions. 5. For there were set thrones for judgment. He means, that the throne of the kingdom was fixed or established at Jerusalem, or that there it had its permanent seat. Among that people some order of judgments had always existed; these, however, had formerly been in an unsettled state, and frequently changed, but God at length ordained, in the person of David, a new government which should flow in a continual course; for it was his will that the children of David should succeed their father in this royal dignity from age to age until the coming of Christ. The Prophet has a little before spoken of the Temple and the priesthood; and now he affirms, that this kingdom, which God had erected, will be firm and stable; in order to distinguish it from all the other kingdoms of the world, which are not only temporary, but also frail and subject to a variety of changes. This everlastingness of the kingdom has been expressly confirmed by other Prophets in various parts of their' writings, and not without cause; for the object was, to teach the faithful that God would be the guardian of their welfare only upon the supposition of their remaining under the protection and defense of David, and that, therefore, if they desired to continue in safety and to prosper, they should not make for themselves new kings at their own pleasure, but should live quietly under that kind of government which God had set up among them. The repetition of the word throne is emphatic. There, says the Psalmist, the throne of judgment and equity is erected. Then he adds, the throne of the house of David; for it was the will of God that the right and prerogative of reigning should continue in David's posterity, until the true everlastingness of this kingdom should be manifested in the person of Christ. Footnotes: [69] Walford translates --"According to the institution of Israel." Phillips adopts a similar rendering, which he supports by the following: note: -- "dvt, testimony, and thence a statute or law. Amyraldus says -- Quacunque re Deus voluntatem suam significet, id Dei testimonium solet appellari.' The particle k should be understood as prefixed to this word. The statute spoken of here is that which is found in Exodus 23:17, and Deuteronomy 16:16, enjoining the tribes of Israel to assemble together before the Lord at the three great feasts. The place of their assembling was that which God chose for the residence of the ark, which was first at Shiloh, and afterwards at Jerusalem." Bishop Horne, and French and Skinner read -- "According to the testimony given unto Israel," which brings out exactly the same meaning -- testimony denoting, as they explain it, the injunction given to the Israelites in that passage in Deuteronomy quoted above.

Psalm 122:6-9 6. Pray ye for the peace of Jerusalem: may those who love thee prosper 7. Peace be within thy bulwarks [70] prosperity [71] within thy towers! 8. For the sake of my brethren and neighbors, I will now say, Peace be within thee! 9. Because of the house of Jehovah our God, I will seek thy good. 6. Pray ye for the peace of Jerusalem. David now exhorts all the devout worshippers of God to make supplication for the prosperity of the holy city. The more effectually to stir them up to such exercise, he promises that, in this way the divine blessing will descend upon them. The reason why he was so deeply concerned about the prosperity of Jerusalem was, as we have formerly stated -- and he again repeats the same thing at the end of the Psalm--because the welfare of the whole Church was inseparably connected with that kingdom and priesthood. Now as each of us in particular, were the whole Church to be involved in ruin, must necessarily perish miserably, it is not surprising to find David recommending to all the children of God to cultivate this anxious concern about the Church. If we would order our prayers aright, let us always begin with pleading that the Lord would be pleased to preserve this sacred community. Whoever, confining his attention to his own personal advantage, is indifferent about the common weal, he not only gives evidence that he is destitute of all true feeling of godliness, but in vain desires his own prosperity, and will profit nothing by his prayers, since he does not observe the due order. [72] Similar is the drift of the promise which is added immediately after: They shall prosper that love thee; which, however, may be read in the form of a wish, May those who love thee prosper But the sense in either case is almost the same. Farther, although the Hebrew verb slh, shalah, which the Prophet here uses, signifies to live in quietness or peace, yet as the Hebrew noun for peace, from which it is derived, is employed by him generally for a joyful and happy condition, I have no doubt that he here announces in general to all the godly who have the well being of the Church near their heart, that they shall enjoy the blessing of God and a prosperous life. This sentence frequently occurs in the Prophecies of Isaiah, from the 54th chapter to the end of the book (Isaiah 54-66). Hence we learn that the curse of God rests upon all such as afflict the Church, or plot and endeavor by any kind of mischief to accomplish its destruction. 7. Peace be within thy bulwarks, etc. The two clauses express the same sentiment, and, therefore, the meaning of the first is gathered from the second. The term peace signifies nothing else than prosperity. The noun slvh, shalvah, in the second clause, sometimes signifies rest, but it is more frequently taken for abundance or prosperity On this account I have translated the noun vchylk, bechelech, within thy bulwark [73] I do not find fault with others who have translated it a ditch or outward wall; but the word bulwark agrees better with the word towers, which occurs at the close of the verse. The amount is, that David prays for the prosperity of the Church through its whole extent. Moreover, it is to be noticed, that when he offers supplication for its external prosperity, it is not to be understood as implying that he was unconcerned about its internal state or spiritual well being; but under the similitude of walls, [74] he wishes that on all sides the blessing of God may environ and fortify the holy city. 8. For the sake of my brethren and neighbors. He specifies two causes on account of which he felt a care about the Church, for the purpose of stirring up, by his example, all the faithful to exercise the same care. These words, however, seem to contain a tacit contrast. Among the wicked and malicious he might be the object of suspicion, or, at least, he was in danger of being slandered; as if, in commending Jerusalem, he had rather an eye to his own particular advantage than to the public welfare. In order, therefore, to remove all ground for objecting, that in thus speaking he was craftily endeavoring to establish his own kingdom, he protests, that he is not influenced by personal considerations, but by a concern for the whole Church, which he embraced with a sincere affection of heart. I will speak, says he, O Jerusalem! of thy peace, not because it will be profitable for me or mine, but because thy prosperity shall extend itself to all the children of God; for under the term brethren he doubtless comprehends all believers that he did so, because the worship of God so far from remaining entire would go to ruin unless Jerusalem continued standing. If then the salvation of our brethren is regarded by us as an object of importance, if religion is with us a matter of heart-work, we ought, at the same time, as much as in us lies, to take an interest in the prosperity of the Church. Whence it follows, that such as are indifferent about her condition, are no less cruel than impious; for if she is "the pillar and foundation of truth," the inevitable consequence of her destruction must be the extinction of true piety. And if the body is destroyed, how can each of the members fail to be involved in destruction? Farther, this passage teaches us, that the Church is not an empty title, but must be sought for where the true religion prevails. Whence it appears, how foolish the Papists are, who, notwithstanding their having rejected and overthrown the doctrine of the Gospel, yet mightily boast of the name of the Church. 9. Because of the house of Jehovah our God, etc. In this verse he adds a second reason why he cared for the Church -- that he did so, because the worship of God so far from remaining entire would go to ruin unless Jerusalem continued standing. If then the salvation of our brethren is regarded by us as an object of importance, if religion is with us a matter of heart-work, we ought, at the same time, as much as in us lies, to take an interest in the prosperity of the Church. Whence it follows, that such are indifferent about her condition, are no less cruel than impious; for if she is "the pillar and foundation of truth," the inevitable consequence of her destruction must be the extinction of true piety. And if the body is destroyed, how can each of the members fail to be involved in destruction? Farther, this passage teaches us that the Church is not an empty title, but must be sought for where the true religion prevails. Whence it appears, how foolish the Papists are, who, notwithstanding their having rejected and overthrown the doctrine of the Gospel, yet mightily boast of the name of the Church. Footnotes: [70] "Within thy walls. Josephus tells us, that there were at Jerusalem three ranges of walls surrounding the city. The sense of the passage is, May no enemy approach even to thy out-works to disturb thy prosperity'" -- Warner. [71] "Ou, abondance." -- Fr marg. "Or, abundance." [72] "Et ne proufiter arien par ses prieres, d'autant qu'il n'observe point l'ordre legitime " -- Fr. [73] Calvin's meaning is, that as the nouns peace and prosperity have a corresponding signification, he was of opinion, that there existed a similar correspondence between the other two nouns. [74] The Latin copy here reads, "sed ad mores alludens;" but mores is evidently a typographical error for muros The French version has "mais sous ceste similitude des murs " Footnotes: [66] "The burden of the Psalm," says Jebb, "is slvm peace.' The play upon the words is very remarkable: sm, there,' and sm, the name,' lines 5 and 6; svtym, tribes,' line 5 mspht, line 7. Then in line 9, and those which follow: s'lv, pray;' slvm, peace;' yrvslm, Jerusalem;' yslyv, shall prosper;' slvh prosperity.'" -- Jebb's Literal Translation of the Psalters, with Dissertations, volume 1. Speaking in reference to the author of the Psalm, and to the opinion held by some critics, that it was composed about the time or' the restoration of the Jews from Babylon, he says --"The extraordinary play upon words already noticed might argue a later period of composition: [than the time of David]. Still I cannot but think that the title assigning the Psalm to him is borne out by internal evidence of a stronger kind. The fond mention of Jerusalem, David's beloved city; the thrones of the house of David; and the recurrence of peace, which was so emphatically promised to David, as the blessing about to be conferred on his son Solomon, are all circumstances, which, taken in connection, stamp this song with a character evidently belonging to the reign of the royal Psalmist " -- Ibid., volume 2.

Ps 122:1-9 . This Psalm might well express the sacred joy of the pilgrims on entering the holy city, where praise, as the religious as well as civil metropolis, is celebrated, and for whose prosperity, as representing the Church, prayer is offered. 1, 2. Our feet shall stand —literally, "are standing."

4. testimony —If "unto" is supplied, this may denote the ark ( Ex 25:10-21 ); otherwise the act of going is denoted, called a testimony in allusion to the requisition ( De 16:16 ), with which it was a compliance.

8, 9. In the welfare of the city, as its civil, and especially the religious relations, was involved that of Israel. now —as in Ps 115:2 .

3. “Our feet were standing in the courts of Jerusalem” (ver. 2)…Consider what thou wilt be there; and although thou art as yet on the road, place this before thine eyes, as if thou wert already standing, as if thou wert already rejoicing without ceasing among the Angels; as if that which is written were realized in thee: “Blessed are they that dwell in Thy house; they will be alway praising Thee.” Ps. lxxxiv. 4. Matt. xxiii. 37. Gal. iv. 26. 2 Cor. v. 1.

4. “Jerusalem that is being built as a city” (ver. 3). Brethren, when David was uttering these words, that city had been finished, it was not being built. It is some city he speaketh of, therefore, which is now being built, unto which living stones run in faith, of whom Peter saith, “Ye also, as lively stones, are built up a spiritual house;” 1 Pet. ii. 5. livest, if thou believest: but if thou believest, thou art made a temple of God; for the Apostle Paul saith, “The temple of God is holy, which temple are ye.” 1 Cor. iii. 17. 1 Cor. iii. 11. [Note this proof of the costly Christian architecture of this age. The Basilica, however, was originally an imperial court turned into a church.—C.] Civitas. 5. But let the following words remove all doubt that we ought not to understand carnally the words, “Whose partaking is in the same.” In id ipsum. Luke x. 30, 34. 6. That city “which partaketh in the same,” partaketh in its stability: justly therefore, since he is made a sharer in its stability, saith he who runneth thither. For all things there stand where nought passeth by. Dost thou too wish to stand there and not to pass by? Run thither. Nobody hath “the same” from himself…

7. “For thither the tribes went up” (ver. 4). We were asking whither he ascendeth who hath fallen; for we said, it is the voice of a man who is ascending, of the Church rising. Can we tell whither it ascendeth? whither it goeth? whither it is raised? “Thither,” he saith, “the tribes went up.” Whither? To “partaking in the Same.” But what are the tribes? Many know, many know not. For if we use the word “curies” in its proper sense, we understand nothing, save the “curies” which exist in each particular city, whence the terms “curiales” and “decuriones,” that is, the citizens of a curia or a decuria; and ye know that each city hath such curies. But there are, or were at one time, curies of the people in those cities, and one city hath many curies, as Rome hath thirty-five curies of the people. Thirty, according to Liv. i. 13, Cic. De Rep. ii. 8; thirty-five afterwards, according to Sext. Pomp. in v. Curia, who seems to confound them with the “Tribes.” See Pollet, Hist. For. Rom. in Poleni Supplem. t. i. p. 516. 8. There were twelve tribes of the people of Israel: but there were good, and there were bad among them. For how evil were those tribes which crucified our Lord! How good those who recognised the Lord! Those tribes then who crucified the Lord, were tribes of the devil. When therefore he here said, “For thither the tribes go up;” that thou mightest not understand all the tribes, he added, “even the tribes of the Lord.”…What are the tribes of the Lord? “A testimony unto Israel.” Hear, brethren, what this meaneth. “A testimony to Israel:” that is, whereby it may be known that it is truly Israel…He is such in whom there is no guile. And what did the Lord say, when He saw Nathanael? “Behold an Israelite indeed, in whom is no guile.” John i. 47. …Wherefore do they go up? “To confess unto Thy Name, O Lord.” It could not be more nobly expressed. As pride presumeth, so doth humility confess. As he is a presumer, who wishes to appear what he is not, so is he a confessor, who does not wish that to be seen which himself is, and loves That which He is. To this therefore do Israelites go up, in whom is no guile, because they are truly Israelites, because in them is the testimony of Israel.

9. “For there were seated seats for judgment” (ver. 5). This is a wonderful riddle, a wonderful question, if it be not understood. He calleth those seats, which the Greeks call thrones. The Greeks call chairs thrones, as a term of honour. Therefore, my brethren, it is not wonderful if even we should sit on seats, or chairs; but that these seats themselves should sit, when shall we be able to understand this? As if some one should say: let stools or chairs sit here. We sit on chairs, we sit on seats, we sit on stools; the seats themselves sit not. What then meaneth this, “For there were seated seats for judgment”?…If therefore heaven be the seat of God, and the Apostles are heaven; they themselves are become the seat of God, the throne of God. It is said in another passage: [See p. 475, note 6. References there do not satisfy the Oxford editor, and here he puts a mark of inquiry; thus, “—?”—C.] Matt. xix. 28. Isa. lxvi. 1.

10. He at once addeth, as unto the seats themselves, “Enquire ye the things that are for the peace of Jerusalem” (ver. 6). O ye seats, who now sit unto judgment, and are made the seats of the Lord who judgeth (since they who judge, enquire; they who are judged, are enquired of), “Enquire ye,” he saith, “the things that are for the peace of Jerusalem.” What will they find by asking? That some have done deeds of charity, that others have not. Those whom they shall find to have done deeds of charity, they will summon them unto Jerusalem; for these deeds are “for the peace of Jerusalem.” Love is a powerful thing, my brethren, love is a powerful thing. Do ye wish to see how powerful a thing love is?…If charity be destitute of means, so that it cannot find what to bestow upon the poor, let it love: let it give “one cup of cold water;” Matt. x. 42. Luke xix. 8. 11. …“And plenteousness,” he addeth, “for them that love thee.” He addresses Jerusalem herself, They have plenteousness who love her. Plenteousness after want: here they are destitute, there they are affluent; here they are weak, there they are strong; here they want, there they are rich. How have they become rich? Because they gave here what they received from God for a season, and received there what God will afterwards pay back for evermore. Here, my brethren, even rich men are poor. It is a good thing for a rich man to acknowledge himself poor: for if he think himself full, that is mere puffing, not plenteousness. Let him own himself empty, that he may be filled. What hath he? Gold. What hath he not yet? Everlasting life. Let him consider what he hath, and see what he hath not. Brethren, of that which he hath, let him give, that he may receive what he hath not; let him purchase out of that which he hath, that which he hath not, “and plenteousness for them that love thee.”

12. “Peace be in thy strength” (ver. 7). O Jerusalem, O city, who art being built as a city, whose partaking is in “The Same:” “Peace be in thy strength:” peace be in thy love; for thy strength is thy love. Hear the Song of songs: “Love is strong as death.” Cant. viii. 6. kings; death cometh alone, who resisteth it? There is nought more powerful than it. Charity therefore is compared with its strength, in the words, “Love is strong as death.” And since this love slayeth what we have been, that we may be what we were not; love createth a sort of death in us. This death he had died who said, “The world is crucified unto me, and I unto the world:” Gal. vi. 14. Col. iii. 3.

13. Thus as he was here speaking of charity, he addeth, “For my brethren and companions’ sake, I spoke peace of thee” (ver. 8). O Jerusalem, thou city whose partaking is in The Same, I in this life and on this earth, I poor, he saith, I a stranger and groaning, not as yet enjoying to the full thy peace, and preaching thy peace; preach it not for my own sake, as the heretics, who seeking their own glory, say, Peace be with you: and have not the peace which they preach to the people. For if they had peace, they would not tear asunder unity. “I,” he saith, “spoke peace of thee.” But wherefore? “For my brethren and companions’ sake:” not for my own honour, not for my own money, not for my life; for, “To me to live is Christ, and to die is gain.” But, “I spoke peace of thee, for my brethren and companions’ sakes.” For he wished to depart, and to be with Christ: but, since he must preach these things to his companions and his brethren, to abide in the flesh, he addeth, is more needful for you. Philip. i. 21, 23, 24.

14. “Because of the house of the Lord my God, I have sought good things for thee” (ver. 9). Not on my own account have sought good things, for then I should not seek for thee, but for myself; and so should I not have them, because I should not seek them for thee; but, “Because of the house of the Lord my God,” because of the Church, because of the Saints, because of the pilgrims; because of the poor, that they may go up; because we say to them, we will go into the house of the Lord: because of the house of the Lord my God itself, I have sought good things for Thee. These long and needful words gather ye, brethren, eat them, drink them, and grow strong, run, and seize.

I was glad when they said unto me,.... Or, "I rejoiced in", or "because of, those that said unto me" (b); or, "in what was said unto me". For it may regard not only the time when he had this pleasure of mind, but the persons who gave it, as well as the ground and reason of the things said unto him, as follows: let us go into the house of the Lord; the house of the sanctuary, as the Targum; the tabernacle, the place of divine worship, typical of the church of God; which is an house of his building, beautifying, and repairing, and where he dwells: it has all the essentiality of a house; its materials are lively stones; its foundation Christ; its pillars ministers of the word; the beams of it stable believers; its windows the ordinances; and the door into it faith in Christ, and a profession of it. Now it is both the duty and privilege of believers to go into it; here they find spiritual pleasure, enjoy abundance of peace and comfort, and have their spiritual strength renewed, as well as it is to their honour and glory: and it becomes them to stir up one another to go thither; some are slothful and backward; some are lukewarm and indifferent; some are worldly and carnally minded; and others are conceited of their knowledge, and think themselves wiser than their teachers, and therefore need to be excited to their duty; and truly gracious souls are glad when they are stirred up to it, both on their own account, and on the account of others, and because of the glory of God. (b) "in dicentibus mihi", Montanus; so Ainsworth, Vatablus, Cocceius; "in his quae dicta sunt mihi", V. L. so Junius & Tremellius.

Our feet shall stand within thy gates, O Jerusalem. Which is to be understood not merely literally of the city of Jerusalem, and of continuance in the possession of it, it being lately taken out of the hands of the Jebusites; but spiritually of the church of God, which is often called by this name; the gates of which are the same as the gates of Zion, and the gates of wisdom, the word and ordinances; attendance on which is signified by "standing": and which also denotes continuance therein: and happy are those that are within these gates, and have a comfortable assurance of their abiding there; and still more happy will they be who will be admitted within the gates of the New Jerusalem, which are said to be twelve, and every, one of them of one pearl; and through which none shall enter into the city but pure and holy persons, Revelation 21:2.

Jerusalem is builded as a city that is compact together. In David's time the upper and lower city were joined together, the streets regularly built, the houses contiguous, not straggling about, here and there one (c). So the church of God, like that, is built in a good situation, on a rock and hill, where it is firm and visible; like a city full of inhabitants, governed by wholesome laws, under proper officers; a free city, which enjoys many privileges and immunities; a well fortified one, having salvation for walls and bulwarks about it; a royal city, the city of the great King, the city of our God, the name of which is "Jehovahshammah", the Lord is there: and this is "compact together" when its citizens are united in affection to one another; agree in their religious sentiments; join in social worships, and live in subjection to one Head and King, the Lord Jesus Christ. The Jews often speak, and so some of their commentators on this passage, of a Jerusalem above and below, and of the one being made like unto the other: so the Targum, "Jerusalem is built in the firmament as a city, as Jerusalem on earth;'' see Galatians 4:26. (c) Hecataeus, an Heathen writer, describes Jerusalem as a strong fortified city, fifty furlongs in circumference; and inhabited by twelve myriads, or a hundred and twenty thousand men. Vid. Euseb. Praepar. Evangel. l. 9. c. 4.

Whither the tribes go up, the tribes of the Lord,.... The twelve tribes of Israel; the males of them went up three times a year to Jerusalem to worship, at the feasts of passover, pentecost, and tabernacles; and was typical of the church of Christ, where the worship of God is carried on, his word preached, and ordinances administered; and whither saints go and attend for their own profit and the glory of God; this is the city of our solemnities, Isaiah 33:20; unto the testimony of Israel; the ark of the testimony a symbol of the divine Presence. The law is called a testimony, because it testified the will of God to be done; this was put into an ark, which had its name from thence, and was typical of Christ, the end of the law for righteousness; and over the ark was the divine Presence: hither the tribes came to worship God, and to consult him; "who (the Targum here says) testifies to Israel, that his divine Majesty dwells among them, when they go to confess unto the name of the Lord.'' The Gospel is called the testimony of Christ; and it is what testifies concerning his person, office, and grace, unto the Israel of God; and who go up to the house of God in order to hear it; to give thanks unto the name of the Lord; for all his mercies and blessings, both temporal and spiritual; and which should be acknowledged, not only in a private manner, but publicly in the house of God; see Psalm 100:4.

For there are set thrones of judgment,.... In Jerusalem as the Targum; here were courts of judicature, and thrones for the judges to sit upon, to execute judgment and justice to the people; the thrones of the house of David; the Targum is, "thrones in the house of the sanctuary, for the kings of the house of David;'' who might sit there, as the Jews say, when others might not. In the church of Christ, the heavenly Jerusalem, every saint is a king, as well as a priest, and all have thrones and seats there; have a power of judging, not only lesser matters pertaining to this life, but such as regard the spiritual peace and welfare of the church and interest of Christ; having laws and rules given them to go by, in the admission and exclusion of members, and respecting their conduct to each other, and to their Lord and head: and in the New Jerusalem there will be thrones set, not only for the twelve apostles of Christ, and for the martyrs of Jesus, but for all the saints; there will be the thrones of God and of the Lamb, and every overcomer shall sit down on the same; this honour will have all the saints, Matthew 19:28.

Pray for the peace of Jerusalem,.... This is said to the persons that solicited the psalmist to go into the house of the Lord; to the truly godly among the tribes that went thither to worship; to his brethren and companions, for whose sake he wished well to Zion; to praying souls, who should not be singular and selfish; not only pray for themselves, but for others; for all saints, and for the church of God in general; for Jerusalem, not merely literally considered; though as that was the metropolis of the nation, and many of them the psalmist addresses were inhabitants of it, it became them to seek and pray for the peace of it, their own peace being concerned in it; see Jeremiah 29:7; but for the spiritual and heavenly Jerusalem, the church of God, and for the peace of it; that Christ, the Man, the Peace, the Peacemaker, who then was not come, might come; that the members of it might enjoy spiritual peace in their son is, and might have peace one with another, and be at peace with their enemies; and enjoy the abundance of peace and prosperity, which will be in the latter day; and will lie in freedom from persecution, in a destruction of antichrist and all the the enemies of the church; in the purity of Gospel truths and ordinances, and the spread of them; in numerous conversions of Jews and Gentiles; in the unity of the Lord's people in sentiment, worship, and affection; and in a large increase of spiritual light and holiness: all which should be earnestly prayed for by the well-wishers of the cause of Christ; see Isaiah 62:6. There may be an allusion to the name of Jerusalem, which signifies "they shall see peace"; and it should be prayed for that they might. The argument enforcing this duty exhorted to follows: they shall prosper that love thee; that love Jerusalem, the church of God; that love Christ, her King; the saints, her citizens; her laws and ordinances; and the word of the Lord that goes out of her, and is ministered in her: which is shown by an attendance with her on them, and by their prayers for her prosperity and welfare: and such prosper in their outward affairs, as Obededom and his family were blessed for the sake of the ark he took in and took care of; and in their spiritual affairs their souls prosper, as Gaius's did, and as such do who are favoured with the discoveries of the love of God, with an application of pardoning grace and mercy; have a spiritual appetite for the word; when their graces are in lively exercise, their corruptions are subdued, spiritual light and zeal for truth are increased, inward strength is renewed, communion with God is enjoyed, and they are fruitful in every good work.

Peace be within thy walls,.... The word say might be supplied; for this, with the following, seem to be petitions the psalmist puts into the mouths of those he desires to pray for Jerusalem's peace; and he directs them to pray in this manner, to take with them such words as these, and pray to the Lord. Jerusalem was a walled city, and so is the church of God; God himself is a wall of fire around her; salvation by Christ is as walls and bulwarks to her; the power and providence of God protect her: within these walls the people of God have a place and a name; all the inhabitants of Zion in common are included in this petition, and peace is wished for them all; let their condition and circumstances be what they may, be they high or low, rich or poor, stronger or weaker believers, children, young men, or fathers. Some render it, "in thine army", as the Targum, and other Jewish writers; in the church's militia, all saints being soldiers and in a warfare state; and here success to their arms against sin, Satan, and the world, is wished for; and prosperity within thy palaces: as there were palaces in Jerusalem for the king, the nobles, and great men in the land; so there are in the church of God, where he is known, for a refuge; even the meanest places in it are preferable to the palaces of the greatest monarchs see Psalm 48:3, And here indeed all the saints are kings, and have their palaces; but particularly there are some who are set in the first place in the church, and over others in the Lord; who are their guides and governors, and are in office relation to the church as pastors and deacons now, as there were priests and Levites before: and the prosperity of these is to be prayed for, the good of the whole church being involved therein.

For my brethren and companions' sakes,.... Who were regenerated by the spirit of God; adopted into his family, and children of the same father; stood in the same relation to Christ the firstborn, and members of the same church; and so brethren: partners in the same blessings and promises of the covenant; partakers of the same grace; joined together in religious worship; shared in the same joys and griefs; travellers together to the same heavenly country, and entitled to the same glory and happiness. So David, though a king, reckoned his meanest subjects as such, who were spiritual men; and for their sakes, through the goodwill, love, and affection he bore to them, he would set praying souls an example, and by it enforce his own exhortation, as follows: I will now say, peace be within thee; now and always put up this petition, and not put it off to longer time; that peace and prosperity may always attend the church of God, as well as the city of Jerusalem, literally considered, and the inhabitants of it.

Because of the house of the Lord our God,.... Not because of his own palace, nor because of his own house and family; nor because of his own personal interest; though all were concerned in the peace of Jerusalem: but chiefly because of the sanctuary of the Lord, as the Targum; because of the worship and service of God in it; because of his great love and zeal for the house and church of the living God, which ate him up, Psalm 69:9; I will seek thy good; the good of Jerusalem, the good of the church of God; do all the good he could to it both with his purse and prayers, and by stirring up others to do the same; see Psalm 51:18.

2. gates —(Compare Ps 9:14 ; 87:2 ).

3-5. compact together —all parts united, as in David's time.

5. there are set thrones —or, "do sit, thrones," used for the occupants, David's sons ( 2Sa 8:18 ).

6, 7. Let peace —including prosperity, everywhere prevail.

9. Let me say— house of … God —in wider sense, the Church, whose welfare would be promoted by the good of Jerusalem.

Ps 123:1-4 . An earnest and expecting prayer for divine aid in distress. 1. (Compare Ps 121:1 ). thou that dwellest —literally, "sittest as enthroned" (compare Ps 2:4 ; 113:4 , 5 ).

2. Deference, submission, and trust, are all expressed by the figure. In the East, servants in attending on their masters are almost wholly directed by signs, which require the closest observance of the hands of the latter. The servants of God should look (1) to His directing hand, to appoint them their work; (2) to His supplying hand ( Ps 104:28 ), to give them their portion in due season; (3) to His protecting hand, to right them when wronged; (4) to His correcting hand ( Isa 9:13 ; 1Pe 5:6 ; compare Ge 16:6 ); (5) to His rewarding hand.

1. …Let this singer ascend; and let this man sing from the heart of each of you, and let each of you be this man, for when each of you saith this, since ye are all one in Christ, one man saith this; and saith not, “Unto Thee, O Lord, have” we “lift up” our “eyes;” but, “Unto Thee, O Lord, have I lift up mine eyes” (ver. 1). Ye ought indeed to imagine that every one of you is speaking; but that One in an especial sense speaketh, who is also spread abroad over the whole world… What maketh the heart of a Christian heavy? Because he is a pilgrim, and longeth for his country. If thy heart be heavy on this score, although thou hast been prosperous in the world, still thou dost groan: and if all things combine to render thee prosperous, and this world smile upon thee on every side, thou nevertheless groanest, because thou seest that thou art set in a pilgrimage; and feelest that thou hast indeed happiness in the eyes of fools, but not as yet after the promise of Christ: this thou seekest with groans, this thou seekest with longings, and by longing ascendest, and while thou ascendest dost sing the Song of Degrees. 2. …Where then are the ladders? For we behold so great an interval between heaven and earth, there is so wide a separation, and so great a space of regions between: we wish to climb thither, we see no ladder; do we deceive ourselves, because we sing the Song of Degrees, that is, the Song of ascent? We ascend unto heaven, if we think of God, who hath made ascending steps in the heart. What is to ascend in heart? To advance towards God. As every man who faileth, doth not descend, but falleth: so every one who profiteth doth ascend: but if he so profit, as to avoid pride: if he so ascend as not to fall: but if while he profiteth he become proud, in ascending he again falleth. But that he may not be proud, what ought he to do? Let him lift up his eyes unto Him who dwelleth in heaven, let him not heed himself…

3. If, my brethren, we understand by heaven the firmament which we see with our bodily eyes, we shall indeed so err, as to imagine that we cannot ascend thither without ladders, or some scaling machines: but if we ascend spiritually, we ought to understand heaven spiritually: if the ascent be in affection, heaven is in righteousness. What is then the heaven of God? All holy souls, all righteous souls. For the Apostles also, although they were on earth in the flesh, were heaven; for the Lord, enthroned in them, traversed the whole world. He then dwelleth in heaven. How?…How long are they the temple according to faith? As long as Christ dwelleth in them through faith; as the Apostle saith, “That Christ may dwell in your hearts through faith.” But they are already heaven in whom God already dwelleth visibly, who see Him face to face; all the holy Apostles, all the holy Virtues, Powers, Thrones, Lordships, that heavenly Jerusalem, wanderers from whence we groan, and for which we pray with longing; and there God dwelleth. Thither hath the Psalmist lifted up his faith, thither he riseth in affection, with longing hopes: and this very longing causeth the soul to purge off Desudare. Matt. xxiv. 35.

4. What then followeth, since he hath said, “Unto Thee do I lift up mine eyes”? (ver. 2). How hast thou lifted up thine eyes? “Behold, even as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress: even so our eyes wait upon the Lord our God, until He have mercy upon us.” We are both servants, and a handmaiden: He is both our Master and our Mistress. What do these words mean? What do these similitudes mean? It is not wonderful if we are servants, and He our Master; but it is wonderful if we are a maiden, and He our Mistress. But not even our being a maiden is wonderful; for we are the Church: nor is it wonderful that He is our Mistress; for He is the Power and the Wisdom of God…When therefore thou hearest Christ, lift up thine eyes to the hands of thy Master; when thou hearest the Power of God and the Wisdom of God, lift up thine eyes to the hands of thy Mistress; for thou art both servant and handmaiden; servant, for thou art a people; Populus (masc.). Ecclesia (fem.).

5. “For we have been much filled with contempt” (ver. 3). All that will live piously according to Christ, must needs suffer reproof, 2 Tim. iii. 12. 1 John iii. 2. Col. iii. 3.

6. “Our soul is filled exceedingly; a reproach to the wealthy, and a contempt to the proud” (ver. 4). We were asking who were “the wealthy:” he hath expounded to thee, in that he hath said, “the proud.” “Reproach” and “contempt” are the same: and “wealthy” is the same with “proud.” It is a repetition of the sentence, “a reproach to the wealthy, and a contempt to the proud.” Why are the proud wealthy? Because they wish to be happy here. Why? since they themselves too are miserable, are they wealthy? But perhaps when they are miserable, they do not mock us. Listen, my beloved. Then perchance they mock when they are happy, when they boast themselves in the pomp of their riches! when they boast themselves in the inflated state of false honours: then they mock us, and seem to say, Behold, it is well with me: I enjoy the good things before me: let those who promise what they cannot show depart from me: what I see, I hold; what I see, I enjoy; may I fare well in this life. Be thou more secure; for Christ hath risen again, and hath taught thee what He will give in another life: be assured that He giveth it. But that man mocketh thee, because he holdeth what he hath. Bear with his mockeries, and thou wilt laugh at his groans: for afterwards there will come a season when these very persons will say, “This was he whom we had sometimes in derision.” Wisd. v. 3. 7. To this we must add, that sometimes those also who are beneath the scourge of temporal unhappiness, mock us…Did not the robber Luke xxiii. 39. 8. But a Christian ought not to be wealthy, but ought to acknowledge himself poor; and if he hath riches, he ought to know that they are not true riches, so that he may desire others…And what is the wealth of our righteousness? How much soever righteousness there may be in us, it is a sort of dew compared to that fountain: [What would our author have said of the merits of canonized “saints” applied to the remission of sins and purgatorial pains?—C.] Ps. xxxvi. 8.

Unto thee lift I up mine eyes,.... Not only the eyes of his body, this being a prayer gesture; see Matthew 14:19; but the eyes of his mind and understanding, opened by the Spirit of God; particularly the eye of faith, by which he looked for and expected help and salvation from the Lord. The phrase is expressive of holy confidence in God, and a comfortable hope of receiving good things from him; as, on the contrary, when persons are ashamed and confounded with a sense of their sins, and the aggravations of them, and of their own unworthiness and vileness; and, on account of the same, almost out of all hope, cannot lift up their eyes to heaven, or their face before God, Ezra 9:6; O thou that dwellest in the heavens; the heaven of heavens, the third heaven, the seat of angels and glorified saints; and though the Lord is everywhere, and fills heaven and earth with his presence, and cannot be contained any where; yet here is the more visible display of his glory; here he keeps his court; this is his palace, and here his throne is prepared, and on it he sits (d); so some render the word here; as the Judge of the whole earth, and takes a view of all men and their actions; and, as the God of nature and providence, governs and orders all things after his own will; and, as the God of grace, sits on a throne of grace, kindly inviting and encouraging his people to come unto him: and therefore the psalmist addresses him as such; see Ecclesiastes 5:2, Matthew 6:9. The Targum is, "O thou that sittest on a throne of glory in heaven!'' (d) "sedens", Montanus, Gejerus; "qui sedes", Junius & Tremellius, Piscator, Cocceius, Michaelis; so Ainsworth.

Behold, as the eyes of servants look unto the hand of their masters; and as the eyes of a maiden unto the hand of her mistress,.... To direct them in their work and business, to point out unto them what they shall do; which is often done by a motion of the hand of the master or mistress, or rap of their fingers without speaking (e), which the servant observes: or to help and assist them against their enemies, and protect them from them; servants unarmed, and molested in their masters' service, have no other to flee to for protection but them; so Aben Ezra: or to receive food and sustenance from them, as servants and maidens do, from their masters and mistresses, in whose service they are; see Proverbs 31:15; so Kimchi and Arama; the latter observes, that they have their food in a way of mercy, and not justice; contrary to what the apostle says, Colossians 4:1; or in order to receive their wages from them; see Job 7:2; so our eyes wait upon the Lord our God; look unto him for direction in his service. Saints are servants, not of sin, nor of Satan, nor of men, but of the Lord; and not on the foot of creation only, but of redemption, and are made so by the grace of God; and they are willing to work, and are desirous to know what they should do; they inquire of God; they wait upon him, in his word and ordinances, for direction; and, being informed, do it with all their might, and follow the Lamb wheresoever he goes or directs them: and they look unto him for strength to assist them therein, being conscious of their own weakness; they apply to him, and wait upon him for strength, and do all they do in his name and strength; they look unto him for protection from all their enemies, which are many and mighty, and are stronger than they; and for food, both temporal and spiritual, and for all the necessaries and comforts both of a corporeal and spiritual life; and likewise for the recompence of reward, the reward of the inheritance, which is of grace, and not of debt. Joseph Kimchi thinks that the allusion is to servants, that look to the hand of their masters that correct and chastise them, and bear it patiently; and look to the hand that smites, till it shall have done, and mercy is shown them. And thus the saints look to the chastising hand of God, and humble themselves under it, and patiently endure it, till the Lord shall please to remove it from them; and this agrees with what follows: until that he have mercy upon us; God is gracious and merciful; and he has his set time to have mercy on his people: and it becomes them to continue praying to him, and waiting on him, until he is pleased to show it to them; men should pray always, and not faint; they will find mercy in due time, Luke 18:1. (e) Vid. Pignorium de Servis, p. 136. "Digiti crepantis signa novit eunuchus", Martial. l. 2. 82.

Have mercy upon us, O Lord, have mercy upon us,.... Merit is not pleaded; for, though servants, they knew they were unprofitable ones: but mercy is asked; whether by the awakened sinner, under first convictions, or by the backsliding professor, for forgiveness of sins, under a sense of them, or as under the correcting: and chastising hand of God for them: and which is repeated, to show the state of their case, which requires mercy, and in haste; and the eagerness of their spirit, and the earnestness of their suit, their prayer being the effectual fervent prayer of a righteous man; for we are exceedingly filled with contempt; by reason of meanness in outward circumstances, the common lot of God's people; and therefore are reckoned the faith of the world, and the offscouring of all things: and on account of their religion, which wicked men make a jest of; reckon an engine of state, to keep people in awe of the civil magistrate; or a piece of priestcraft, to serve the lucrative views of a set of men; or as mere cant and enthusiasm, and a gloomy melancholy business, which none but fools will give into; and particularly on account of peculiar doctrines embraced, which are branded as novel, irrational, and licentious; and ordinances, which entirely depend on the sovereign will of the institutor of them. For these things, and the like, contempt was plentifully poured upon them; they had enough of it, and too much, so much that they could not bear it; it was become intolerable and loathsome, and the more, as it had been a long time continued on them. So Aben Ezra and Kimchi interpret the word, rendered "exceedingly", of a long time.

Our soul is exceedingly filled with the scorning of those that are at ease,.... That are in easy and affluent circumstances; abound in the things of this world, and have more than heart can wish; have no outward trouble, as other men, or as the saints have; nor any uneasiness of mind, on account of sin and their eternal state: they have been at ease from their youth; Satan, that has the possession of them, keeps the goods in peace; and their consciences are seared as with a red hot iron, and they are past feeling; though they are far from having any true solid peace of mind: and such persons are generally scorners of the saints, and load them with their gibes and jeers in a most insolent manner; which makes it very irksome and grievous to bear; and with the contempt of the proud: who are proud of their natural abilities; of their wealth and riches, and of their honours and high places: and such are generally scorners, and deal in proud wrath; and, through their pride, persecute the poor saints with their reproaches, and by other ways; see Proverbs 21:24. Some understand by these characters, "that are at ease", or "quiet" (f), and are "proud", or "excellent" (g), as the phrases may be rendered, such described by them as are the objects, and not the authors, of scorn and contempt; even the saints, who are the quiet in the land, and the excellent in the earth; those precious sons of Zion, who are disesteemed by the men of the world, Psalm 35:20. (f) "pacatorum", Montanus; "tranquillorum", Piscator, Cocceius, Gejerus, Michaelis. (g) "excellentium", Hammond; a rad. "eminuit", Gejerus; so an eminent Rabbi with the Jews is called "Gaon", as R. Saadiah Gaon, &c.

3. contempt —was that of the heathen, and, perhaps, Samaritans ( Ne 1:3 ; 2:19 ).

4. of those that are at ease —self-complacently, disregarding God's law, and despising His people.