Treasury of David

Charles Spurgeon


TITLE AND SUBJECT. This brief but spirited Psalm is entitled "A Song of Degrees of David", and thus we are informed as go its author, and the occasion for which it was designed: David wrote it for the people to sing at the time of their goings up to the holy feasts at Jerusalem. It comes third in the series, and appears to be suitable to be sung when the people had entered the gates, and their feet stood within the city. It was most natural that they should sing of Jerusalem itself, and invoke peace and prosperity upon the Holy City, for it was the center of their worship, and the place where the Lord revealed himself above the mercy seat. Possibly the city was not all built in David's day, but he wrote under the spirit of prophecy, and spoke of it as it would be in the age of Solomon; a poet has license to speak of things, not only as they are, but as they will be when they come to their perfection.

Jerusalem, or the Habitation of Peace, is used as the key word of this Psalm, wherein we have in the original many happy allusions to the salem, or peace, which they implored upon Jerusalem. When they stood within the triple walls, all things around the pilgrims helped to explain the words which they sang within her ramparts of strength. One voice led the Psalm with its personal "I," but ten thousand brethren and companions united with the first musician and swelled the chorus of the strain.


Verse 1. I was glad when they said unto me: Let us go into the house of the LORD. Good children are pleased to go home, and glad to hear their brothers and sisters call them thither. David's heart was in the worship of God, and he was delighted when he found others inviting him to go where his desires had already gone: it helps the ardor of the most ardent to hear others inviting them to a holy duty. The word was not "go, "but "let us go"; hence the ear of the Psalmist found a double joy in it. He was glad for the sake of others: glad that they wished to go themselves, glad that they had the courage and liberality to invite others. He knew that it would do them good; nothing better can happen to men and their friends than to love the place where God's honor dwells.

What a glorious day shall that be when many people shall go and say, "Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths."

But David was glad for his own sake: he loved the invitation to the holy place, he delighted in being called to go to worship in company, and, moreover, he rejoiced that godly people thought enough of him to extend their invitation to him. Some men would have been offended, and would have said, "Mind your own business. Let my religion alone;" but not so King David, though he had mote dignity than any of us, and less need to be reminded of his duty. He was not teased but pleased by being pressed to attend holy services. He was glad to go into the house of the Lord, glad to go in holy company, glad to find godly men and women willing to have him in their society.

He may have been sad before, but this happy suggestion cheered him up: he pricked up his ears, as the proverb puts it, at the very mention of his Father's house.

Is it so with us? Are we glad when others invite us to public worship, or to church fellowship? Then we shall be glad when the spirits above shall call us to the house of the Lord not made with hands, eternal in the heavens.

If we are glad to be called by others to our Father's house, how much more glad shall we be actually to go there. We love our Lord, and therefore we love his house, and pangs of strong desire are upon us that we may soon reach the eternal abode of his glory.

An aged saint: when dying, cheered herself with this evidence of grace, for she cried, "I have loved the habitation of your house, and the place where your honor dwells," and therefore she begged that she might join the holy congregation of those who forever behold the King in his beauty. Our gladness at the bare thought of being in God's house is detective as to our character, and prophetic of our being one day happy in the Father's house on high.

What a sweet Sabbath Psalm is this! In prospect of the Lord's day, and all its hallowed associations, our soul rejoices. How well, also, may it refer to the, church! We are happy when we see numerous bands ready to unite themselves with the people of God. The pastor is specially glad when many come forward and ask of him assistance in entering into fellowship with the church. No language is more cheering to him than the humble request, "Let us go into the house of the Lord."

Verse 2. Our feet shall stand within your gates, O Jerusalem; or, better, "our feet are standing." The words imply present and joyous standing within the walls of the city of peace; or perhaps the pilgrims felt so sure of getting there that they antedated the joy, and spoke as if they were already there, though they were as yet only on the road.

If we are within the church we may well triumph in the fact. While our feet are standing in Jerusalem our lips may well be singing. Outside the gates all is danger, and one day all will be destruction; but within the gates all is safely, seclusion, serenity, salvation, and glory. The gates are opened that we may pass in, and they are only shut that our enemies may not follow us. The Lord loves the gates of Zion, and so do we when we are enclosed within them. What a choice favor, to be a citizen of the New Jerusalem! Why are we so greatly favored? Many feet are running the downward road, or kicking against the pricks, or held by snares, or sliding to an awful fall; but our feet, through grace divine, are "standing"—an honorable posture, "within your gates, O Jerusalem"—an honorable position, and there shall they stand forever—an honorable future.

Verse 3. Jerusalem is built as a city that is compact together. David saw in vision the city built; no more a waste, or a mere collection of tents, or a city upon paper, commenced but not completed. God's mercy to the Israelitish nation allowed of peace and plenty, sufficient for the uprise and perfecting of its capital: that City flourished in happy times, even as the church is only built up when all the people of God are prospering. Thanks be to God, Jerusalem is built: the Lord by his glorious appearing has built up Zion. Furthermore, it is not erected as a set of booths, or a conglomeration of hovels, but as a city, substantial, architectural, designed, arranged, and defended.

The church is a permanent and important institution, founded on a rock, built with art, and arranged with wisdom. The city of God had this peculiarity about it, that it was not a long, straggling street, or a city of magnificent distances (as some mere skeleton places have been styled), but the allotted space was filled, the buildings were a solid block, a massive unity: this struck the dwellers in villages, and conveyed to them the idea of close neighborhood, sure standing, and strong defense. No quarter could be surprised and sacked while other portions of the town were unaware of the assault: the ramparts surrounded every part of the metropolis, which was singularly one and indivisible. There was no flaw in this diamond of the world, this pearl of cities.

In a church one of the most delightful conditions is the compactness of unity: "one Lord, one faith, one baptism." A church should be one in creed and one in heart, one in testimony and one in service, one in aspiration and one in sympathy. They greatly injure our Jerusalem who would build dividing walls within her; she needs compacting, not dividing. There is no joy in going up to a church which is rent with internal dissension: the gladness of holy men is aroused by the adhesiveness of love, the unity of life; it would be their sadness if they saw the church to be a house divided against itself. Some bodies of Christians appear to be periodically blown to fragments, and no gracious man is glad to be in the way when the explosions take place: thither the tribes do not go up, for strife and contention are not attractive forces.

Verse 4. Where the tribes go up, the tribes of the LORD. When there is unity within there will be gatherings from without: the tribes go up to a compact center. Note that Israel was one people, but yet it was in a sense divided by the mere surface distinction of tribes; and this may be a lesson to us that all Christendom is essentially one, though from various causes we are divided into tribes. Let us as much as possible sink the tribal individuality in the national unity, so that the church may be many waves, but one sea; many branches, but one tree; many members, but one body.

Observe that the tribes were all of them the Lord's; whether Judah or Benjamin, Manasseh or Ephraim, they were all the Lord's. Oh that all the regiments of the Christian army may be all and equally the Lord's own, alike chosen, redeemed, accepted, and upheld by Jehovah.

Unto the testimony of Israel. They went up to the holy city to hear and to bear testimony. Everything in the temple was a testimony unto the Lord, and the annual journeys of the tribes to the hallowed shrine partook of the same testifying character, for these journeys were Israel's open avowal that Jehovah was their God, and that he was the one only living and true God. When we assemble on the Sabbath a large part of our business is giving out and receiving testimony: we are God's witnesses; all the tribes of the one church of Jesus Christ bear witness unto the Lord.

To give thanks unto the name of the LORD. Another part of our delightful duty is to praise the Lord. Sacred praise is a chief design of the assembling of ourselves together. All Israel had been fed by the fruit of the field, and they went up to give thanks unto the name of their great Gardener. We, too, have countless mercies, and it becomes us unitedly in our solemn gatherings to magnify the name of our loving Lord. Testimony should be mingled with thanks, and thanks with testimony, for in combination they bless both God and man, and tend to spread themselves over the hearts of our companions; who, seeing our joyful gratitude, are the more inclined to hearken to our witness bearing.

Here, then, was part of the cause of the gladness of the pious Israelite when he had an invitation to join the caravan which was going to Zion: he would there meet with representatives of all the clans of his nation, and aid them in the double object of their holy assemblies, namely, testimony and thanksgiving. The very anticipation of such delightful engagements filled him to overflowing with sacred gladness.

Verse 5. For there are set thrones of judgment. If discontented with the petty judgments of their village lords, the people could bring their hard matters to the royal seat, and the beloved King would be sure to decide aright; for the judgment thrones were The thrones of the house of David. We who come to the church and its public worship are charmed to come to the throne of God, and to the throne of the reigning Savior.

"He reigns! You saints, exalt your strains:
Your God is King, your Father reigns:
And he is at the Father's side,
The Man of love, the Crucified."

To a true saint the throne is never more amiable than in its judicial capacity; righteous men love judgment, and are glad that right will be rewarded and iniquity will be punished. To see God reigning in the Son of David and evermore avenging the just cause is a thing which is good for weeping eyes, and cheering for disconsolate hearts. They sang of old as they went towards the throne, and so do we.

"The Lord reigns, let the earth rejoice." The throne of judgment is not removed, but firmly "set, "and there it shall remain until the work of justice is accomplished, and truth and right are set on the throne with their King. Happy people to be under so glorious a rule.

Verse 6. Pray for the peace of Jerusalem. Peace was her name, pray that her condition may verify her title. Abode of Peace, peace be to you. Here was a most sufficient reason for rejoicing at the thought of going up to the house of the Lord, since that sacred shrine stood in the center of an area of peace: well might Israel pray that such peace should be continued.

In a church peace is to be desired, expected, promoted, and enjoyed. If we may not say "Peace at any price," yet we may certainly cry "Peace at the highest price." Those who are daily fluttered by crude alarms are charmed to reach their nest in a holy fellowship, and abide in it. In a church one of the main ingredients of success is internal peace: strife, suspicion, party spirit, division—these are deadly things. Those who break the peace of the church deserve to suffer, and those who sustain it win a great blessing.

Peace in the church should be our daily prayer, and in so praying we shall bring down peace upon ourselves; for the Psalmist goes on to say, They shall prosper that love you, or, perhaps we may read it as a prayer, "May they have peace that love you." Whether the passage be regarded as a promise or as a prayer matters not, for prayer pleads the promise, and the promise is the ground of prayer.

Prosperity of soul is already enjoyed by those who take a deep interest in the church and cause of God: they are men of peace, and find peace in their holy endeavors. God's people pray for them, and God himself delights in them. Prosperity of worldly condition often comes to the lovers of the church if they are able to bear it: many a time the house of Obed-Edom is blessed because of the ark of the Lord. Because the Egyptian midwives feared the Lord, therefore the Lord made them houses. No man shall ever be a permanent loser by the house of the Lord: in peace of heart alone. If in nothing else, we find recompense enough for all that we can do in promoting the interests of Zion.

Verse 7. Peace be within your walls. See how the poet personifies the church, and speaks to it: his heart is with Zion, and therefore his conversation runs in that direction. A second time is the sweet favor of peace earnestly sought after: "There is none like it, give it to me." Walls were needed to keep out the foe, but it was asked of the Lord that those walls might prove sufficient for her security. May the munitions of rock so securely defend the city of God that no intruder may ever enter within her enclosure. May her ramparts repose in safety. Three walls environed her, and thus she had a trinity of security.

And prosperity within your palaces, or "Repose within your palaces." Peace is prosperity; there can be no prosperity which is not based on peace, nor can there long be peace if prosperity be gone, for decline of grace breeds decay of love. We wish for the church rest from internal dissension and external assault: war is not her element, but we read of old, "Then had the churches rest; and walking in the fear of the Lord, and in the comfort of the Holy Spirit, were multiplied."

Observe that our Jerusalem is a city of palaces: kings dwell within her walls, and God himself is there. The smallest Church is worthy of higher honor than the greatest confederacies of nobles. The order of the New Jerusalem is of more repute in Heaven than the knights of the Golden Fleece. For the sake of all the saintly spirits which inhabit the city of God we may well entreat for her the blessings of lasting peace and abounding prosperity.

Verse 8. For my brethren and companions' sakes, I will now say, Peace be within you. It is to the advantage of all Israel that there should be peace in Jerusalem.

It is for the good of every Christian, yes, of every man, that there should be peace and prosperity in the church. Here our humanity and our common philanthropy assist our religious prayer. By a flourishing church our children, our neighbors, our fellow countrymen are likely to be blessed. Moreover, we cannot but pray for a cause with which our dearest relatives and choicest friends are associated: if they labor for it, we must and will pray for it.

Here peace is mentioned for the third time. Are not these frequent threes some hint of the Trinity? It would be hard to believe that the triple form of so many parts of the Old Testament is merely accidental. At least, the repetition of the desire displays the writer's high valuation of the blessing mentioned; he would not again and again have invoked peace had he not perceived its extreme desirableness.

Verse 9. Because of the house of the LORD our God I will seek your good. He prays for Jerusalem because of Zion. How the church salts and savors all around it. The presence of Jehovah, our God, endears to us every place wherein he reveals his glory. Well may we seek her good within whose walls there dwells God who alone is good. We are to live for God's cause, and to be ready to die for it. First we love it (Psalm 122:6) and then we labor for it, as in this passage: we see its good, and then seek its good.

If we can do nothing else we can intercede for it. Our covenant relation to Jehovah as our God binds us to pray for his people—they are "the house of the Lord our God." If we honor our God we desire the prosperity of the church which he has chosen for his indwelling.

Thus is the poet glad of an invitation to join with others in the Lord's service. He goes with them and rejoices, and then he turns his delight into devotion, and intercedes for the city of the great King. O church of the living God, we hail your assemblies, and on bended knee we pray that you may have peace and felicity. May our Jehovah so send it. Amen.