Psalms 120–134

Now we come to the Songs of Degrees. They describe what the nation of Israel goes through on the way back to the land, until they reach the full blessing of unity. They begin like this: "In my distress I called to the LORD." They end with, "Behold, how good and how pleasant it is for brothers to dwell in unity!" Having reached this point, we then have, "you… who by night stand in the house of the LORD."

This is the title given to fifteen Psalms, Ps. 120 – 134. The word is maalah. It means 'going up, ascent,' and elsewhere it is translated 'stairs, steps, going up.'… The main thought in the title is 'a going up.' Every male had to go up to Jerusalem three times a year, so these may be the songs they sang on the way. The return from captivity under Ezra and Nehemiah is also called 'a going up,' and these Psalms may have been used then… They show Israel in the land, with all opposition not yet removed.

This Psalm suits an Israelite who is still an unwilling captive in Babylon, or in the homes of wickedness — though he is about to leave. The tongue, as here, is often pointed out as the special offender against God and His people.

Many of the Psalms do this. They state the result first — what came out of all the soul has been through: "In my distress I called to the LORD, and He answered me." Only afterwards do they describe what the distress was.

The 120th psalm is almost all distress. Its main point of cheer comes first of all: "In my distress I called to the LORD, and He answered me." The psalmist knows this, even though the great deliverance he is looking for has not come. God does not always pay a promise on the spot. But when He delays, He pays large interest on it.

In its distress the soul had cried to the Lord, and God made him sure that He had heard. From this past experience he draws encouragement in his present distress.

The first psalm declares their state and their resource. "In my distress I called to the LORD, and He answered me." He speaks of the character of the evil: deceit and hostile power. It was grief of heart to have to deal with this all the time… This is the spirit and character of the Christian living in the middle of the power of evil. Evil shows itself in this way when the presence of good draws it out… It is the grief of a soul that loves peace and is peaceable, having to deal with the wicked deceit of men. The resource is calling on the Lord, who hears.

This is the title given to fifteen Psalms, Psalms 120–134. The word is maalah, and means "going up, ascent," and is translated "stairs, steps, going up." … The main thought in the title being "a going up," it has been suggested that since all males had to go up to Jerusalem three times a year, these may be the songs they sang on their way. The return from captivity under Ezra and Nehemiah is also called "a going up," and these Psalms may have been used on that occasion.

The 120th psalm is almost all distress. The main point of cheer comes first of all: in his distress he calls to the LORD, and He answers him. The psalmist knows this, even though the great deliverance he is looking for has not come. God does not always pay His notes the moment they are presented; but if He does not, He pays large interest on them. "The lying lip" and the "deceitful tongue" are the subject of his first complaint. This may be one particular deceiver, or something more general.

The godly man finds himself in a world of corruption. "Lying lips" announce what is false; "a deceitful tongue" pretends to speak the truth. The lies of the world are often hidden under a pretence of truth. Plausible words may be a cover for deadly error.

The special charge here is deceit and falsehood. Judgment should come on it. … I do not think this is the oppression of Antichrist, or of the beast at Jerusalem. It applies to those in the land who faced the last hostile power. That power had pretended to favour them, and had led many to abandon their faith for the sake of quiet and prosperity. Now he showed himself to be only a deceitful oppressor.

Who the particular enemy referred to here is may not be easy to decide. One of his marks is a deceitful tongue, combined with lying lips. Some have thought it is a prophetic reference to the little horn of Daniel 8, that is, to the king of the north in the last days.

"Lying lips and a deceitful tongue" are the troubles afflicting the righteous in the land. To rid himself of these is beyond his power. … Such is his condition, in which he is helpless to deliver or defend himself. Silence before men, and waiting on God, is the position he must take. He hands his cause over to Him, and as always, when the righteous does that, good results follow.

These psalms all deal with the situation of a people restored to their land but not yet delivered. Our part now is to look into what they mean for the way we live. The first psalm states their condition and their resource. … He was living in the middle of evil. It was his sorrow and his distress. He sought peace: they were for war. This is the spirit and character of the Christian while surrounded by the power of evil. Evil shows itself in this way when the presence of good draws it out. Judgment, however, would come on the false tongue. … The resource is calling on the Lord, who hears.

"What shall be given to you, or what shall be done to you, you false tongue?" (v. 3). What a question with which to search the conscience of a deliberate deceiver! Of course, Revelation 19:20 gives the answer — "cast alive into the lake of fire burning with brimstone." Dreadful end indeed!

First, the godly man finds himself in a world of corruption. "Lying lips" proclaim what is false; "a deceitful tongue" pretends to speak the truth. Plausible words may be a cover for deadly error. The psalmist realises that judgment upon judgment is coming on the wicked man. So he asks, "What shall be given to you? Or what shall be added to you?" It is not, however, for the godly man to vindicate himself. Christ, the Mighty One, will use sharp arrows and fire against those who have spoken evil of His people.

The third verse may be understood in two very different ways. Most would read it with the common version, as an address to the "tongue" — the deceiver. In this case the question is about God's judgment, and the fourth verse announces it. The numerical structure seems to decide for another interpretation. On that reading the question is, "what does this deceitful tongue give to you?" — and experience answers it… And "coals of broom" do not fit divine judgment so well as human fury breaking out.

He had the sense that God had heard his cry, and this quieted his alarms… So the psalmist looks forward with certainty. Deliverance will come through God's judgment on the enemy. "What," he cries, "shall be given to you? Or what shall be done to you, you false tongue? Sharp arrows of the mighty" — the arrows of the King, which will soon pierce the hearts of His enemies (Psalm 45:5). With them come "coals of juniper," coals kindled with the fires of holiness. With these the Lord will search and judge all the workers of iniquity.

"Juniper" would seem to be a mistaken translation. It is said to be a shrub called "Genista," the roots of which were famous for making the best charcoal. The figure, therefore, will mean the intensity of the fire of judgment.

The tongue, as here, is often noticed as the special offender against God and His people. Doeg, Shimei, the false witnesses (Ps. 12, Ps. 52) offended in this way. And so will the last enemy (Jude 15, 16), according to his type, the little horn (Dan. 7:25). But coals of juniper and the arrows of the mighty one (Christ — Rev. 19) await him. The captive, though still in captivity, strengthens himself with the thought of this judgment on his enemies.

These psalms of degrees all treat the circumstances of the restored but undelivered remnant. Our part now is to look into their moral bearing… He sought peace; they were for war. This is the spirit and character of the Christian in the middle of the power of evil. The presence of good calls that evil out, and it shows itself like this. Judgment, however, would come on the false tongue… The resource is calling on the Lord, who hears.

He had the sense that God had heard his cry, and this quieted his fears. For, as the apostle John wrote, "if we know that He hears us in whatever we ask, we know that we have the requests that we have asked of Him." (1 John 5:15.) So the psalmist looks forward with certainty to deliverance through God's judgment on the enemy… "Sharp arrows of the mighty" are the arrows of the King, which will soon pierce the hearts of His enemies (Psalm 45:5). They are joined "with coals of juniper," coals kindled with the fires of holiness. With that fire the Lord will search and judge all the workers of iniquity.

rothem. This is thought to refer, not to the juniper, but to the Arabic ratam, a 'broom' that grows twelve feet high, under which a person could sit for shelter. 1 Kings 19:4-5. Its roots were burnt for charcoal, and Ps. 120:4 says that sharp arrows of the mighty with coals of juniper were to be applied to a false tongue.

He knows what such a person deserves and will get: "sharp arrows of a mighty one with coals of broom" (Psalm 120:4). That means a lasting fiery judgment. This is because the ashes of the juniper or broom (as rethem should be translated) are said to keep their heat for a very long time.

First, the godly man finds himself in a world of corruption. "Lying lips" proclaim what is false; "a deceitful tongue" pretends to speak the truth. The lies of the world are often hidden under a pretence of truth. Plausible words may be a cover for deadly error… It is not, however, for the godly man to vindicate himself. Christ, the Mighty One, will use sharp arrows and fire against those who have spoken evil of His people (Ps. 14:5).

The tongue, as here, is often noticed as the special offender against God and His people. Doeg, Shimei, the false witnesses (Ps. 12, Ps. 52) offended in this way. And so will the last enemy (Jude 15, 16) according to his type, the little horn. (Dan. 7:25). But coals of juniper and the arrows of the mighty one (Christ — Rev. 19) await him. The captive, though still in captivity, strengthens himself with the thought of this judgment on his enemies.

This Psalm tells the cry under Antichrist — the judgment on the false tongue; for deceit was his and marked him, as Christ was the Truth.

The third verse may be understood in two very different ways… "Sharp arrows of the mighty" remind us of the similar "sharp razor" of the "mighty one" in the fifty-second psalm, who is also addressed as a "deceitful tongue." And "coals of broom" do not seem so fitting an image for divine judgment as for human fury breaking out. This leads on to the psalmist's lament over his stay in Meshech and in the tents of Kedar. These were nomads, very likely to suggest the "sharp arrows" he has spoken of.

FIERY DARTS means darts tipped with material that catches fire when thrown or on impact. They burn as well as pierce. Eph. 6:16: compare Ps. 120:4. The Christian needs the shield of faith to quench such darts of the wicked one.

Kedar was a son of Ishmael and the founder of an important tribe living in the north-west of Arabia. The name is probably also used for Arabs in general (Genesis 25:13; 1 Chronicles 1:29). The Psalmist longed for peace, for he had been living in the tents of Kedar, with those who "hated peace" (Psalm 120:5-6).

This leads on to the psalmist's lament over his stay in Meshech and in the tents of Kedar. They were nomads, very likely named to bring to mind the "sharp arrows" he has spoken of. As Ishmaelites, their trade was robbery and war.

Readers have felt a difficulty about naming Mesech and Kedar together as the place of sojourn (v. 5), since the two seem to have been far apart. Meshech is mentioned along with Gog (Ezekiel 39), while Kedar was a descendant of Ishmael (Genesis 25:13). They are probably moral expressions, showing the hostility of the enemies of God's people.

We may fairly ask whether the construction of "sojourn" points to "with" Meshech rather than "in." The preposition really means "with," not "in," the tents of Kedar. So the psalmist does not mean that he lives among these enemies. He means that they are close by, and hostile to the sons of Israel in their land. One people belongs to the far north, the other to the north-west of Arabia in the south. That supposed difficulty is exactly what gives the complaint its point. The Psalm refers to the last part of the latter-day crisis. Gog (as in Ezekiel 38, 39) then comes up to crush the restored people, who are living in their unwalled villages.

We now come, Psalms 120-134, to the songs of degrees. They show, I have no doubt, the outward circumstances of the same period, when Israel is in the land but the power of Gog is not yet destroyed. The first of this series begins with the cry the godly man sends up in his distress to Jehovah, who heard. … His woe is to dwell in Mesech, and among the tents of Kedar. Wrong is in their hearts, and when the godly man spoke of peace, they prepared for battle.

The psalmist is in deep distress because he lives in Mesech, which means "a drawing," and among the tents of Kedar, which means "darkness" (v. 5). This seems to point to circumstances that tend to draw the heart away, and so end in the darkness of uncertainty.

The Christian can in some measure enter into this sorrow, for the world hates him, and Satan is his enemy too. But he has the comfort of knowing that Christ has overcome the world (John 16:33). And since Satan is a defeated enemy, he will always flee when a believer resists him in the power of the Holy Spirit (James 4:7).

The character of evil is spoken of: deceit and hostile power. It was grief of heart to have constantly to deal with this. But such was his condition. He was dwelling in the middle of evil. It was his sorrow, and distress to him. He sought peace: they were for war. It is the spirit and character of the Christian in the middle of the power of evil, which, when the presence of good draws it out, shows itself like this... The resource is calling on the Lord, who hears.

Some have found a difficulty in the mention of Mesech and Kedar as the place of stay (v. 5), since the two seem to have been far apart... They are probably moral expressions, showing the hostility of the enemies of God's people. The Christian can in some measure enter into this sorrow, for the world hates him, and Satan hates him too. But he has the comfort of knowing that Christ has overcome the world (John 16:33). And since Satan is a defeated enemy, he will always flee when the Christian resists him in the power of the Holy Spirit. (James 4:7.)

The psalmist is deeply distressed that he dwells in Mesech, meaning "a drawing," and among the tents of Kedar, meaning "darkness" (v. 5). This seems to show him in circumstances that tend to draw the heart away, and so end in the darkness of uncertainty. When this is so among the tested remnant of Israel, they will certainly feel they have dwelt too long close to the Antichrist, who actually hates peace, though he may deceitfully claim to want it (v. 6).

What a description of the adversary of God and of His people — hating peace! It could not be otherwise, because the mind of the flesh — and here we see it in its full expression — is enmity against God. So the presence of God's people, when they walk before Him, must provoke the enemy's violent opposition... So it is completely useless to try to win the enemy over. As for Israel in the future, so now: we must enter the kingdom through much tribulation.

"My soul has long dwelt with him that hates peace"; that is the moral of it. "I am peace" — a man marked by that. But to speak it only rouses the opposition: "when I speak, they are for war." This is what the world is. This is what it showed itself to be when the Prince of peace came into it. The angels proclaimed peace over Him when He was born into the world. He knew clearly what would follow at once, and He proclaimed "not peace, but a sword."

Long has he dwelt with those who hate peace. To him, a man of peace, that must have been a trial; but he adds what made it worse, "when I speak, they are for war."... Such is his condition, in which he is helpless to deliver or defend himself. Silence before men, and waiting upon God, is the position he must take. He hands his cause over to Him, and as always, when the righteous does that, good comes of it.

The citizen of Jerusalem may well use the words of verses 6 and 7 while he is still in Babylon. The one is God's city, "the city of peace"; the other is man's city, "the city of confusion."

The names are, as already said, "emblematic": "My soul has long dwelt with him that hates peace"; that is the moral of it. "I am peace," — a man characterized by that; but to speak it only rouses the opposition: "when I speak, they are for war."

Long has he dwelt with those who hate peace. To him, a man of peace, that must have been a trial. But he adds what made it worse: "when I speak, they are for war." That is his condition, and in it he cannot rescue or defend himself. Silence before men, and waiting upon God, is the position he must take.

What a description of the adversary of God and of His people — hating peace! It could not be otherwise. The mind of the flesh — seen here in its full expression — is hostile to God. So the presence of God's people, as they walk before Him, must stir up the enemy's violent opposition. So the Psalmist adds, "I am for peace, but when I speak, they are for war!" So it is no use at all trying to win the enemy over. As for Israel in the future, so now: it must be through much tribulation that we enter the kingdom.

He sought peace: they were for war. This is the spirit and character of the Christian while surrounded by the power of evil. The presence of good calls that evil out, and then it shows itself like this.

This is what the world is: and this is what it showed itself to be when the Prince of peace came into it. The angels proclaimed peace over Him as He was born into it. Yet He knew exactly what would follow at once, and He proclaimed "not peace, but a sword." He could indeed say "I am peace" — peace in person. What did His humanity mean but "peace: good pleasure in man"? Yet His rejection was written on the cross in every representative human language.

Wrong is in their hearts; and, when the godly spoke of peace, they prepared for battle. To me it does not look like the oppression of the Antichrist, or of the beast at Jerusalem. It fits those in the land who faced the last hostile power. That power had pretended to favour them, and had led many to abandon their faith for a quiet and prosperous life. Now it showed itself as nothing but a deceitful oppressor.

The greater the sense of need, the greater the discovery of what God is for us. So, like these saints of a future day, we are often put to the test. Learning our own helplessness, we come to see that our help and rescue are found in God alone. This explains the connection between these two Psalms. In the last verse of the 120th, the Psalmist cries, "I am for peace, but when I speak, they are for war!" What, then, is his resource? The answer is found in the first two verses of the 121st Psalm.

In the previous Psalm, distress and conflict mark the condition of God's people. Here the pressure is still on them, yet we see what the Lord is for them in their special circumstances. The greater the sense of need, the greater the discovery of what God is for us. That is why, like these saints of a future day, we are often put to the test. Learning our own helplessness, we come to see that God alone is our help and support.

When trial comes, our greatest weakness is often self-confidence. It makes us think we can meet the trial in our own strength, or by our own wisdom. We have to learn that when trial and temptation come we have no strength in ourselves. That lesson may come through bitter experience, as it did for Peter. At every step we need a helper to support us in the trial and carry us through the trial.

The beauty of the connection shows more fully with a slight correction in the wording of the first verse. Many read it: "I lift up my eyes to the hills. From where does my help come?" The second verse is then the answer to that question. Adopt this change, and you can see faith in action. No sooner does the soul cry in its sorrow, "From where does my help come?" than the answer springs out, "My help comes from the LORD."

To the singer of Israel, the holy hill of Zion was the dwelling place of Jehovah and the source of his deliverance. The same unseen, watchful Presence never slept. It held the weak exiles in His everlasting wings, whether they were in Mesopotamia or in Africa.

He is surrounded by mountains that look strong, imposing and immovable. Some people in the world look like that too: settled in power, and beyond the reach of an enemy. But can we trust any fellow creature? The prophet Jeremiah tells us, "Truly the hills are a delusion, the orgies on the mountains. Truly in the LORD our God is the salvation of Israel" (Jer. 3:23). He sees his need of help. He also sees that human help is useless. So he turns from the creature to the Creator.

The God-fearing man longs to escape from the land of his captivity, but mountains block his way. He looks at the difficulties, and the cry breaks out of him: "From where does my help come?" At once his faith replies, "My help comes from the LORD, who made heaven and earth." The Maker of the mountains can lead him across the mountains.

The psalm gives Him a double character: Creator of heaven and earth, and the Keeper of Israel, especially of the God-fearing. Jehovah would preserve him in all circumstances and for ever.

Verse 1 leads me to say this — that we should train our souls to look more at our resources than at our pressures or difficulties. We should make our hearts familiar with the promises and provisions of grace. Then, when the occasion comes, we may enter the field of battle like Jehoshaphat's army, with the sweet voice of these promises like music in our ears. That joy carries us on to victory. For "joy is strength," as Nehemiah told the congregation (Neh. 8:10).

He does not fall back on acknowledging a general truth that there is help in the LORD. In simple personal faith he says, "My help comes from the LORD."

In the previous Psalm, distress and conflict mark the condition of God's people. Here, while the pressure is still on them, we get to see what the Lord is for them in their special circumstances. The greater the sense of need, the greater the discovery of what God is for us. That is why we, like these saints of a future day, often face testing. Learning our own helplessness, we realise that our help and relief are found in God alone.

Realising his need of help, a question at once rises in the Psalmist's soul: "From where shall my help come?" Mountains surround him. They look strong, imposing and immovable. So do some people in the world, who seem firmly established in power and safe from any enemy. But can we trust any fellow creature? The prophet Jeremiah tells us, "Truly the hills are a delusion, the orgies on the mountains. Truly in the LORD our God is the salvation of Israel" (Jeremiah 3:23). He needs help, and the help of man is useless. So the God-fearing man turns from the creature to the Creator.

He does not fall back on admitting a general truth that there is help in the LORD. In simple personal faith he says, "My help comes from the LORD."

Read this way, you can see that faith is active. The soul cries in its sorrow, "From where shall my help come?" At once the answer springs out, "My help comes from the LORD." This illustrates a principle found everywhere in the Scriptures. If God works to relieve and deliver His people, He acts in connection with their faith, and in response to it. For example, Peter writes of an inheritance that is imperishable, undefiled and unfading, kept in heaven for believers. Then he adds, "who by God's power are being guarded through faith for a salvation ready to be revealed in the last time" (1 Peter 1:4-5). God's own power produces and sustains faith in the soul. Yet faith is still the living link between the soul and God. It secures His intervention and brings Him in for our aid and deliverance.

The God-fearing man would love to escape from the land of his captivity, but mountains block his way. The difficulties force a cry out of him, and his faith replies at once. The Maker of the mountains can lead him across the mountains.

Notice the name used here: Jehovah, the covenant name of God in relationship with Israel. Notice too the added words, "who made heaven and earth." They fit the revelation God made of Himself to His earthly people. So Jonah confessed to the sailors, "I am a Hebrew, and I fear the LORD, the God of heaven, who made the sea and the dry land" (Jonah 1:9)... The Christian is in the light as God is in the light, for God is now fully revealed in and through the Lord Jesus Christ.

In the rest of the Psalm the Spirit of God answers this simple faith. He unfolds the blessings of the one who looks to the LORD for his help. The one recurring thought in these verses is the constant care of the LORD. The word "keep" is the characteristic word of the Psalm. It appears six times in the last six verses.

Now we come to verse 3. Here, through the Spirit, God answers the faith of the second verse. The soul turns in the confidence of faith to the LORD, who made heaven and earth. And it can be sure of the support and protection of its all-powerful Keeper.

"He will not let your foot be moved" (v. 3). Of course, the foot reminds us of our walk, and God will not let it be moved away from the path of obedience. He is the Keeper of Israel. Sleep never interrupts the watch He keeps, and nothing else does either. Slumber may be broken and short, but not even this is possible for the Creator of the universe. He never stops watching over the welfare of all believers.

The road we travel may at times be rough. The enemy may oppose us with his tricks and traps. Temptations may abound, and difficulties arise. The LORD may allow all these trials. But there is one thing He will not allow. He will not let the feet of those who trust in Him be moved from the path that leads to glory. The LORD says, "He will not let your foot be moved." So in the next Psalm the godly soul can answer with complete confidence, "Our feet have been standing within your gates, O Jerusalem" (Psalm 122:2).

Whatever the dangers, however slippery the path, the Lord will not let the foot of one who trusts in Him be moved — or, perhaps, "slide." The night may be ever so dark around us, but for Him the night shines as the day. Jesus saw from the mountain top His disciples struggling at the oars. In the same way God does not withdraw His eyes from the righteous. He always sees them in all their circumstances of trial and sorrow. And notice: He who watches over His saints this way is their Keeper. The word used here means to guard, to keep safe, to preserve.

An apostle may sleep on the mountain, in the presence of a glory too bright for nature. He may sleep again in the garden, in the presence of a sorrow too deep for us to bear. But the One who is our Keeper will "neither slumber nor sleep." A backsliding saint, like Jonah long ago, may be "fast asleep." He sleeps while the LORD is working, the wind is rising, the sea is raging, the ship is sinking, and the men of the world are trembling. But there is One who loved His own who are in the world, and loves them to the end. His love never stops caring for His own in all the storms of life.

The believer learns that the care of the Lord never stops: "He who keeps you will not slumber." He keeps each individual believer. And He is the Keeper of Israel as a whole.

We must note that the literal application of this is not exactly ours now. Christ was counted among transgressors, and we have to go on without looking for complete deliverance. Yet we can be sure that the hairs of our head are numbered. God does not withdraw His eyes from the righteous now. But we do not expect Him to keep us safe on earth, as the Jew rightly will in the path of faithfulness. Still, our Father does watch over us with unceasing vigilance.

In the rest of the Psalm the Spirit of God answers this simple faith. He opens up for us the blessings of the one who looks to the LORD for help. The one recurring thought in these verses is the constant care of the LORD. The word "keep" is the characteristic word of the Psalm. The word "preserve" in verses 7 and 8 should be translated "keep." Once you see that, you can count this encouraging word six times in the last six verses.

There is never a moment when the eyes of the Lord are off His people. He never stops His constant watch on their behalf. The night around us may be as dark as it can be, but for Him the night shines like the day... And notice this: the One who watches over His saints this way is their Keeper — the One who guards, keeps safe, preserves. That is the force of the word used here. What encouragement this gives to God's tested and suffering people! And what an invitation to rest in Him without wavering, in the middle of the trials and unrest around us!

So it is not just that Jehovah will keep His people safe in their special difficulties. He is introduced here as Israel's Keeper. This is a relationship that marks Him out. So the words "nor sleep" add even more force to the statement that Jehovah does not slumber. He is always awake. He never forgets His own for a single moment. So there is no break in His watchful care and keeping. And do not miss the picture of the unity of God's people here. He is not only the Keeper of the believer, but He is also the Keeper of Israel.

An apostle may sleep on the mountain, in front of a glory too bright for human nature. He may sleep again in the garden, in front of a sorrow too deep for us to bear. But the One who is our Keeper will "neither slumber nor sleep." A believer who has drifted from God, like Jonah long ago, may be "fast asleep." The LORD is working, the wind is rising, the sea is raging, the ship is sinking, the men of the world are trembling — and still he sleeps. But there is One who loved His own who are in the world, and loves them to the end, with a love that never stops caring for them in all the storms of life.

On board a sailing vessel the Lord Jesus calmly slept. So He must be Man, because God does not sleep (Ps. 121:4). Then the disciples woke Him, afraid the raging storm would capsize the boat. He rebuked the winds and the sea, and there was a great calm. He showed that He is God, the master of the elements. He could sleep only because He is Man; He has authority over wind and sea because He is God.

It had been said, "Behold, He who keeps Israel will neither slumber nor sleep" (Ps. 121:4), and that watchful eye and hand had prevented Herod from closing the door of entrance against Him. God saw to it that He had full access to the sheep.

In the rest of the psalm the Spirit of God answers this simple faith. He unfolds for us the blessings of the one who looks to the LORD for his help. The one recurring thought in these verses is the constant care of the LORD. The word "keep" is the characteristic word of the psalm. In verses 7 and 8 the word "preserve" should be translated "keep." Once you see that, you find this encouraging word six times in the last six verses.

"The LORD is your keeper" means nothing less than this: He is an absolute and perfect Keeper. The details that follow are only the consequences of that, or the general truth applied. In itself, it is an immense thing to know that the Lord is our Keeper. In dangers, difficulties, and trials, this assurance would calm our fears at once and clear away our anxieties, if we really took hold of it. No one can deny it is true, whatever our state of soul. But remember: faith alone can make use of the blessing of being kept by God. Faith alone turns to Him for help at the moment of need and pressure.

Of course, as the Keeper He is our protector. As the shade He steps in between us and the heat of oppression or of hard circumstances. So we need not fear the sun by day, as many do in lands of extreme heat.

"Shade" may be understood, from what follows, as protection. We read the same in Isaiah: "You have been … a shade from the heat, when the blast of the ruthless is like a storm against a wall." So the expression seems to mean that the Lord's protection is always available — always, to use a common phrase, "at hand" for His people.

A friend at our right hand is a friend at our side, whom we can turn to at any moment… How good to realise there is a Friend beside me, whom I can turn to! He has all wisdom to guide in every difficulty, all the power to overcome every opposition, all sympathy in every sorrow, all grace for every weakness, and mercy for every need.

The pillar of cloud by day appears again in the shade on the right hand. It stops the scorching desert sun from striking the people of God, and the moon by night too (for the moon can affect both eyes and brain). But this is only an illustration of a wider and perfect protection: "The LORD will keep you from all evil; He will keep your life."

Psalm 121:5, "The LORD is your shade on your right hand," is plainly a prophetic song for Israel in a coming day.

But note that the literal application of this does not fit us now… we have to go on not looking for absolute deliverance. Yet we can be sure that the hairs of our head are numbered. God does not withdraw His eyes from the righteous now. But we do not expect, as a result, to be preserved on earth, as the Jew who walks in faithfulness rightly will. Yet our Father does watch over us with unceasing care. We may be at peace under the shadow of His wings. Our instruction is, in the middle of every evil, to look only to the Lord.

The "shadow of the Almighty" would block the rays of both. He surrounds His people with that shadow, and under it they stay safe forever. The "sun" and the "moon" are only emblems of the evil influences of the day and the night, which these two lights rule in turn. The scorching rays of the glaring day have no power over those who rest under Jehovah's overshadowing care. Neither do the harmful evils of the night. These promises apply first of all to God's earthly people, but they are also available, in an even higher sense, for the Christian.

The sun speaks of supreme light, and so is a picture of God revealed in the Lord Jesus Christ (Mal. 4:2). He would have a right to use His punishing power, and He will use it over those who oppose Him. But for believers His influences are sweet, like the sun in normal weather. The moon pictures the nation Israel, made to reflect the light of God's glory. But in some cases it can also be a source of trouble. Yet God will keep Israel from harming its own people who trust in Him.

The LORD is Israel's Keeper: so faith, even from far off, claims Him — Jehovah, the faithful covenant-keeping God. The Pillar of Cloud by day appears again in the shade at the right hand. That shade forbids the scorching desert sun to strike the people of God. It forbids the moon by night too, for the moon can affect both eyes and brain. But this is only an illustration of a wider and perfect protection.

The believer who looks to the LORD for help can be sure that the LORD will keep him at all seasons. In a world of warring nations we have to face ever-present dangers, both "by day" and "by night." The LORD does not say to the believer, "You will not have to face these terrors as others do." Instead He says, "If you make Me your 'refuge', and put your 'trust' in Me, 'You will not be afraid of the terror by night, nor of the arrow that flies by day; nor of the pestilence that walks in darkness, nor of the destruction that wastes at noonday'" (Psalm 91:2, 5, 6).

"The Lord is your keeper" means nothing less than that He is an absolute and perfect keeper. The details that follow are only the consequences of this, or the general truth applied. Hold this assurance in power, and in dangers, difficulties, and trials it would calm our fears at once and clear away our anxieties. It is true whatever our state of soul — no one can deny that. But we must remember: faith alone can make use of the blessing of being kept by God. Faith alone turns to Him for help at the moment of need and pressure.

We must notice now that the literal application of this is not right today. Christ has been counted among transgressors, and we have to go on without looking for absolute deliverance. Yet we are to be sure that the hairs of our head are numbered. God does not withdraw His eyes from the righteous now. But we do not expect to be kept for earth as a result, the way the Jew rightly will be when he walks in faithfulness. Still, our Father does watch over us with unceasing watchfulness.

The one recurring thought in these verses is the constant care of the LORD. "Keep" is the characteristic word of the Psalm. Remember that the word "preserve," in verses 7 and 8, should be translated "keep." Then you will notice that this encouraging word occurs six times in the last six verses.

(v. 7) Fifth, the Lord is a Keeper from "all evil." We see only a few of the evils that lie in our path. The Lord sees and keeps us "from all evil."

Scripture speaks of evil thoughts, evil imaginations, evil words, evil deeds, and evil doers. The Christian is blessed with every spiritual blessing in the heavenly places, so he faces special opposition from the "spiritual forces of evil in the heavenly places" that work behind the scenes. Still, the believer who looks to the LORD can stand against every attack of the enemy on "the evil day," "in the strength of His might," and so be kept from evil.

The next clause is, "He will keep your soul." The word translated "soul" is a little ambiguous, as it is in Greek too. It is sometimes translated "life." Being kept for the blessings of Messiah's kingdom is a typical Jewish promise, so it is possible that this is its meaning here.

So He kindly preserves the godly from all evil. He does not only keep the body from harm; He keeps opposition from overwhelming the soul (v. 7)… Believers today may certainly count on the same preserving care, whatever the affliction they meet — even the pain of death. In that case He preserves in death, though not from it.

The promise, "The LORD will keep you from all evil," should not, we think, be treated as if it worked apart from the state of the soul. As said before, the living link between the soul and God is faith, and God works through it to bless and protect the believer. So faith can take up this word of comfort and rest on it in the darkest days, when Satan shows his power on all sides. The believer will also remember that, when the Lord presented His own before the Father, He said, "I do not ask that you take them out of the world, but that you keep them from the evil one."

But we must note that this does not apply literally at the present time. Christ has been counted among criminals, and we have to go on without looking for absolute deliverance. Yet we are to be sure that the hairs of our head are numbered. God does not withdraw His eyes from the righteous now. But we do not therefore expect to be preserved in earthly life, as the Jew rightly will in the path of faithfulness. Still, our Father does watch over us with unceasing care. We may be at peace under the shadow of His wings. Our instruction is, in the middle of every evil, to look only to the Lord.

It is good to think this over, and to notice that the foundation of all our security lies in what God is for His people… "But must we not watch and pray, and so on?" Even for the power to watch and pray we depend on the Lord, and it is as we realise this that we rest quietly and peacefully on Him.

In the rest of the Psalm the Spirit of God answers this simple faith. He unfolds for us the blessings of the one who looks to the LORD for his help. The one recurring thought in these verses is the constant care of the LORD. The word "keep" is the characteristic word of the Psalm. The word "preserve," in verses 7 and 8, should be translated "keep." Then you can see that this encouraging word occurs six times in the last six verses.

"Going" and "coming" speak of the changing circumstances that mark a world of unrest. In the gospel day, the Lord could say to His disciples, "Come away by yourselves to a desolate place and rest a while. For many were coming and going, and they had no leisure even to eat" (Mark 6:31). In His compassionate care the Lord will give us times of rest "apart" from the busy world. But down here it will only be "rest a while" — words that show we must be on the move again. For the eternal rest we must look ahead. "There remains … a Sabbath rest for the people of God." Of the one who enters that blessed rest we read, "Never shall he go out of it" (Heb. 4:9; Rev. 3:12). In the meantime life is a busy round of toil in a world of need. Yet the one who looks to the Lord for help can count on the Lord to keep him in every circumstance.

The first of the two is the evil God's people were liable to; the second is their sure, safe, and secure refuge, and that for ever.

Finally, Jehovah's sheltering care covers the going out and the coming in of His people "from this time forth and forevermore." It runs on through the thousand years, to the close of the millennial kingdom. God thinks of everything. So He gives us a glimpse into His heart for His people. We see it in the daily, tireless watch He keeps over them, to preserve and bless them.

Eternity will have its blessed activities, lived in equally blessed dependence on the unfailing God.

This is worth pondering. Note that the foundation of all our security lies in what God is for His people. We need to remember this at all times. Our hearts cling to a wretched legalism. If we are not settled in grace, we are tempted to think that something depends on ourselves. No! We depend wholly on God, on what He is as revealed in Christ. "But must we not watch and pray, and the like?" Even for the power to watch and pray we are dependent on the Lord.

Certainly, believers today may count on the same preserving care, whatever may be the affliction they encounter — even the pain of death — for in this case He preserves in death, though not from it.

We must note that the literal application of this Psalm does not hold for us now. Christ was counted among transgressors, and we go on our way without looking for complete deliverance. Yet we can be sure that the hairs of our head are numbered. God does not turn His eyes away from the righteous. But we do not expect, in the end, to be kept for earth, as the Jew rightly will while walking in faithfulness. Yet our God and Father does watch over us with unceasing vigilance. We may be at peace under the shadow of His wings. Our instruction is, in the midst of every evil, to look only to the Lord.

How happy the men of Israel must have been! They all gathered from every part of the country to the same centre, with one heart and one aim: to meet the Lord, and to give back to Him His portion out of the fullness of blessing He had given them. People believe that these happy crowds sang the little group of Psalms (120-134) called the "Songs of Degrees" as they journeyed to the city of the Great King, Jerusalem.

To know the Lord Himself is to be attracted to the place where He dwells. This is the connection between this and the previous Psalm. There, faith voiced its confidence in verse 2, and the answer came: the Lord is all-sufficient for all His people's needs. Knowing Him like this, in His tender grace and watchful care, the soul could now say, "I was glad when they said to me, 'Let us go to the house of the LORD!'" (v. 1). He had become everything to the one who looked to Him, and it was there that He dwelt and displayed His glory. Notice, too: name the house of the Lord, and isolation ends; all God's people come into view. It is, Let us go to the house of the LORD.

No doubt, if the heart were cold and careless toward God, it would matter little about the place of worship; all places would be alike. But we may set this down as a fixed principle. Every loyal loving heart, from one end of the land to the other, would gladly hurry to the place where Jehovah had recorded His Name, and where He had appointed to meet His people.

The psalm opens with the psalmist's joy. He hears that the godly have decided to journey together to the house of the Lord. Confident that the Lord is their keeper, as Psalm 121 sets out, the remnant take courage for the pilgrim way to the house of the Lord. The immediate effect of this decision is to fill their hearts with assurance. If the Lord will not let the feet of His saints be moved (Ps. 121:3), they can say with confidence, "Our feet shall stand within your gates, O Jerusalem."

These, and many other Scriptures, show the blessedness and joy of the people of God as they move together in relation to His interests. In his second chapter Isaiah speaks of the great gain such movements bring — "He will teach us of His ways, and we will walk in His paths." Zechariah tells of the healthy way it affects others. See what precious results such movements yield! Praise and thanksgiving to God. Gladness of heart in a greater knowledge of God's holy ways. A deepening desire to walk in a way that pleases Him. And a testimony which draws others to Himself!

Long ago, those who sought Jehovah went up to the temple in Jerusalem. Now those who seek the Lord go up to that separate company which God Himself has gathered, and which stands for His assembly. He is in the midst of those gathered to His name.

How full of joy the godly in Israel will be when they are invited to go into the house of the Lord (v. 1). By then the temple will stand rebuilt, as the later chapters of Ezekiel show. God will have restored this centre of His dealings, and that fact alone will move those who have long waited for this work of His.

The psalm opens with an expression of joy on hearing the decision of the godly to journey together to the house of the Lord. Confident that the Lord is their keeper, as Psalm 121 sets out, the faithful remnant take courage to walk the pilgrim way to the house of the Lord. The immediate effect of this decision is to fill their hearts with assurance. If the Lord will not let the feet of His saints be moved (Ps. 121:3), they can boldly say, "Our feet shall stand within your gates, O Jerusalem."

Notice, too, that the moment the house of the Lord is mentioned, isolation ceases, and all God's people are introduced. It is, Let us go into the house of the Lord. The same is true now, when the individual believer learns in any measure what the assembly is: God's dwelling through the Spirit. It is true, too, when he learns what it means to have the Lord Himself among those gathered to His precious name.

Their pilgrimage was not yet over. But faith gave them such security that they could rest in perfect confidence. As in Psalm 84, they would go from strength to strength, and every one of them would appear in Zion before God.

Jerusalem is now the uniting centre for Israel — in fact, though the psalm does not say so, of the whole earth. The first verse gives the basis of that unity: the power of Jehovah's house over the soul. How glad they will be when someone says to them, "Let us go into the house of Jehovah"! For them it is no longer a matter of faith. It is one of sight: "standing are our feet within your gates, Jerusalem."

No doubt, if the heart were cold and careless toward God, it would matter little about the place of worship; all places would be alike. But we may lay down this fixed principle. Every loyal, loving heart from Dan to Beersheba would gladly hurry to the place where Jehovah had recorded His Name, and where He had appointed to meet His people.

How full of joy the godly in Israel will be when they are invited to go into the house of the Lord (v. 1). By that time the temple will stand again, as the later chapters of Ezekiel show. The very fact that God restores this centre of His dealings will deeply move those who have long looked for this divine work. Their feet stand within the gates of a revived Jerusalem (v. 2).

The road we travel may at times be rough. The enemy may oppose us with his tricks and traps. Temptations may abound, and difficulties arise. All these trials the LORD may allow. But there is one thing He will not allow: He will not let the feet of those who trust in Him be moved from the path that leads to glory... He has marked out the path for the Christian. If we keep our eye on Christ as our unfailing help and follow Him, that path will lead far into the depths of glory where He has gone.

The Lord's house — that is, His presence and worship in the place of His rest — is our desire (for us, heaven)... It is loved, not only for the Lord's own sake, the centre of all, but for all the saints' sake... Heaven is loved, but it is loved as being the dwelling-place of Him with whom we have to do — our Father's house.

In the confidence of faith, the godly man views Jerusalem, their journey's goal. He sees it not as it has been through the ages, but as it will be according to God's purpose. In Nehemiah's day the wall of Jerusalem lay broken down and its gates burned with fire. Now, the godly man, looking beyond the ruin, sees it not just being built, but finished — "a city that is compact together." There are no breaches left in the wall.

So, in the course of these pilgrim psalms, the godly own three things. It is the Lord who sets them free. It is the Lord who keeps them on their pilgrim journey. And it is the Lord who establishes them in the home to which they are going. They had seen the purpose of the Lord to have Jerusalem "builded" and "compact together" (Ps. 122:3). Now they recognise that only the Lord can carry out His purpose.

First, it is the form, the beauty of the city itself which excites admiration: it is built as a city that is compact together. The symmetry and completeness of the city arrest the attention. This is the city as it will be in the future glories of the kingdom, though the splendour of Jerusalem in David's reign may have supplied its prophetic type. The Christian will at once recall the measurements of the new Jerusalem. The earthly city will stand in direct relationship to it: "And the city lies foursquare, and its length is the same as its breadth… The length and the breadth and the height of it are equal." This is finite perfection, pictured by the shape of a cube — a finite perfection that God bestows.

This city compacted together is indeed a resurrection: all are firmly united, because the divine attraction that the first verse expresses holds them. No other bond can unite like this, and no other bond lasts for ever as this one does.

Verses 3, 4 express the perfect union in blessing of the entire nation. Ephraim no longer envies Judah, nor does Judah trouble Ephraim. They flow together as a testimony to Israel.

The city will be built. It will no longer loosely hold both godly and ungodly together. It will be compacted together — a unity so unlike the discord seen in cities today (v. 3).

Such had been the glory of Jerusalem, the centre for worship and centre of government. How could they ever forget what she had once been? But how mixed her history had been! The house of the Lord, to which he turned with joy, had lain in ruins for ages, and its holy site had been given over to other uses. The city too had for centuries ceased to be the centre of government. But now their hopes revive, and, with the Lord as their keeper, they can look for peace.

These "songs of degrees" are better called "songs of the ascents." We are surely right to explain that name first of all by the going up of the tribes three times a year to the feasts at Jerusalem, which the third psalm of this same series speaks of (Ps. 122:4). But that is only a clue to the inner meaning. This repeated call to the city of God has in view the "set times" of Leviticus 23, which speak of God's gracious acts toward His people — acts that will gather them round Himself in praise for ever. The "ascents" are, therefore, above all else, ascents of the heart to Him because of His grace.

The psalm shows Jerusalem as the gathering-point for all the people... Jerusalem will be Israel's true centre because of the house of the Lord. So the city's name in that day will be Jehovah-shammah — the Lord is there. His presence there, as always, will be the attraction for all His own. Notice here that the tribes are called "the tribes of the Lord." By then their stubbornness and rebellion will all be over, and they will plainly belong to Him whose name they bear.

Jerusalem is now the uniting centre for Israel — in fact, though the psalm does not say so, of the whole earth. The first verse gives the basis of that unity: the power of Jehovah's house over the soul.

Verses 3, 4 express the perfect union in blessing of the entire nation. Ephraim no longer envies Judah, and Judah no longer troubles Ephraim. They flow together as a testimony to Israel.

The next clause is better translated: "A testimony for, or to, Israel"... This means that the gathering of all the tribes, their shared going up to the house of the Lord, would go out as a testimony to the whole nation.

The tribes gather in order "to give thanks to the name of the LORD," to Jehovah as He is revealed among Israel. One of David's last acts was to appoint the Levites "to stand every morning, thanking and praising the LORD, and likewise at evening" (1 Chr. 23:30). But at the time our psalm speaks of, all the tribes together will share this blessed service of thanksgiving and praise.

This Psalm is clearly about the earthly Jerusalem, not the heavenly one. The tribes do not go up to the heavenly city to give thanks. The thrones of David's house are not set there. And no house or temple of God can be seen in that lasting city of His rest (Rev. 21:22).

Love for that place of God's dwelling comes with the sense that all of this is joined together in blessing. We love it not only for the Lord's own sake, who is the centre of all, but for the sake of all the saints, for our brothers and companions. This cannot be the first thing, but it is the first circle round the true centre — love to all saints.

This had been the glory of Jerusalem: the centre for worship and the centre of government. How could they ever forget what she had once been? But what ups and downs her history had seen! The house of the Lord, which he turned to with joy, had been destroyed for ages, and its site defiled by another use. The city too had for centuries stopped being the centre of government. But now their hopes revive, and, with the Lord as their keeper, they can look for peace.

Jerusalem will not only be the centre of the people's worship. It will also be the place from which the king administers justice: "There thrones for judgment were set, the thrones of the house of David." The Messiah is not only the promised Seed of Abraham. He is also, as born into the world, the Son of David — indeed, both the root and the offspring of David, David's Son and David's Lord. So the running of the kingdom will be His, as the rightful Heir to all the royal rights of David's house.

Christ has His place here, as we know, though we must go to other scriptures to learn that it is so. "Thrones," in the plural, and "for the house of David," seem to point to the deputy rule of the purely human "prince" of that line, whom Ezekiel introduces us to. It cannot possibly speak of the reign of the heavenly saints with Christ, though some would connect it with that.

The throne above all is that of the Son of Man. Yet He Himself tells His disciples, "Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel" (Matt. 19:28). No doubt these twelve thrones will be in heaven, where believers reign with Christ. But there will also be thrones in Jerusalem. There some who have proved trustworthy will take the place of judging for God.

The thrones are "for judgment" — not mere royal display. Righteousness is to be maintained on the earth. And men are told now to welcome this new rule and to submit to it.

Verse 5 records the royal pre-eminence of Jerusalem. The seat of judgment is there. The King of righteousness and King of peace will hold His court of earthly dominion in the place that once witnessed His shame. There is more than one throne there. For there are chosen associates in that judgment, for whom special grace has set apart that seat. Nothing could be clearer. The language of this Psalm is prophecy of the plainest kind about the future restoration of the kingdom to Israel.

Psalm 122 celebrates Jerusalem. The saint is glad to go there. The tribes go there; the thrones of judgment, of the house of David, are there. His brothers and companions and the house of Jehovah, the God of Israel, their God, made his heart cling to it.

The meaning of the name is not certain. Some give it as "the foundation of peace," others as "the possession of peace." Its history, sadly, has been anything but peace. But Haggai 2:9 is still to be fulfilled: "in this place I will give peace." That surely points back to the meaning of "Jerusalem."

In God's purpose Jerusalem is the centre of praise and blessing. Against that, the godly man thinks of the city as it now is: ruined, a centre of strife and sorrow through long ages. If the view of the city in its coming glory leads to praise, the view of the city in its ruin calls for prayer. So the psalmist can say, "Pray for the peace of Jerusalem," and with it comes the assurance that those who love Jerusalem will prosper. To think with God about His people, to feel their sorrows, and pray for their peace, is the way to spiritual prosperity.

We do well to pray now for "the peace of Jerusalem," and one day that prayer will be fully answered. Here the psalm prays that those who love Jerusalem may prosper. Yet that peace cannot come to them until they at last receive "the Prince of Peace," the Lord Jesus.

The thrones are "for judgment" — not mere royal display. Righteousness has to be upheld on the earth, and men are called now to welcome this new rule and to obey it. God said to Abraham, "I will bless those who bless you." So it is here: those who love you shall prosper. To love righteousness is to be righteous. Here is a kingdom of righteousness where everyone who suffers from wrong and everyone who hates wrong may rejoice together. The peace of Jerusalem means the welfare of men and the blessing of God.

He was not satisfied with things as they were. He was glad to be in the city, and he wants her welfare. Anyone who would prosper must want it too. Blessing for everyone on earth is bound up with the prosperity of Jerusalem.

Blessing is also promised to those who pray this way: "Those who love you shall prosper." Communion with the heart of Christ is the sure pathway of blessing. Christ loved, and loves the Church, and the saint to whom the Church is also dear will spiritually prosper. The prosperity promised here will match the position of the earthly people. But the Christian is in fellowship with our blessed Lord about His people, and for him it will mean spiritual progress and blessing.

Scripture never makes prosperity depend on men loving the heavenly Jerusalem. What is preached in the world is Christ, not that city. There is a sense in which we may apply a Psalm like this to heavenly things. But there is a safer and far better way. Trace the riches of our portion in Christ along the sure lines of blessedness the Spirit of revelation has already drawn. Do not go hunting for the ornaments of the Lamb's heavenly bride in Scriptures plainly meant for the Jews. God is jealous for His own name.

Pray for Jerusalem's peace: may they prosper that love you. Peace be within your bulwark, prosperity within your palaces.

We might well now "pray for the peace of Jerusalem" (v. 6), and that prayer will get its full answer then. Here the psalm prays for those who love Jerusalem, that they may prosper. Yet that peace cannot come to them until they finally receive "the Prince of Peace," the Lord Jesus. When they do, peace will certainly be within their walls (v. 7). Prosperity will be within their palaces — the dwellings from which rulers maintain their authority.

Verses 7-9 give the response to the call for prayer. At once the desire for the peace and prosperity of the city awakens. The soul taught by God links prosperity with peace. Divisions and quarrels among the people of God have always been a source of spiritual poverty and scattering. When the breaches heal and peace returns, prosperity is sure.

First there is the desire that there may be peace within the walls of Jerusalem and prosperity within her palaces. The last verse (9) shows the ground of this desire: "the house of the Lord our God." Jerusalem will get all its importance not so much from being the chosen city of Messiah's kingdom, but from holding God's dwelling-place... So the devoted heart will want the whole city to share in the blessing of God dwelling there. It will want the city fit for its divine Inhabitant. The enjoyment of the presence of Him who will dwell in Zion will secure the peace and prosperity desired.

He was not satisfied with things as they were. Glad to be in the city, he desires her welfare. Those who would prosper must desire it too. Blessing for everyone on earth is bound up with the prosperity of Jerusalem. That city was so dear to the saints of old, and it will still be dear to the saints in Israel, because it is connected with God's house on earth.

If the view of the city in its coming glory leads to praise, the view of the city in its ruin calls for prayer. So the psalmist can say, "Pray for the peace of Jerusalem," together with the assurance that those who love Jerusalem will prosper. To think with God about His people, to feel their sorrows, and to pray for their peace, is the way to spiritual prosperity.

The peace of Jerusalem means the welfare of men and the blessing of God... And yet this is only the type and shadow of better things above.

The godly man sees Jerusalem as God purposed it — the centre of praise and blessing. Then he thinks of the city as it now is: ruined, a centre of strife and sorrow through long ages. If the view of the city in its coming glory leads to praise, the view of the city in its ruin calls for prayer... To think with God about His people, to feel their sorrows, and pray for their peace, is the way to spiritual prosperity.

The heart of the Lord, who once wept, goes out here in longing over His beloved Jerusalem. He calls for prayer for its peace, and He pronounces peace upon it. Two great motives draw it out: motives that stir His brothers, and that glorify God. He is still not ashamed to call them "brothers" and "companions." Having named them so, He brings them at once into full connection with the glory and the blessing, and says, "For the sake of the house of the Lord our God, I will seek your good." Nothing could be added to this.

The Lord's house (that is, His presence and worship in the place of His rest) is our desire (for us, heaven). But love for that place where God dwells brings with it the sense that all this is joined together in blessing. We love it not only for the Lord's own sake, who is the centre of all, but for the sake of all the saints, for our brothers' and companions' sake. This cannot be the first thing, but it is the first circle around the true centre — love to all saints.

Nothing expands the heart of God's people like affection for the Lord and His dwelling-place. When He holds the place of honour in the heart, His own affections are reproduced in the believer and reach out to every child of God. Revelation 22 shows this. When the Lord presents Himself as the root and offspring of David, and the bright and morning star, the Spirit and the Bride say, Come. The first thought is Christ Himself, and then every saint is remembered in what follows.

The soul taught by God links prosperity with peace. Divisions and quarrels among the people of God have always brought spiritual poverty and scattering. When the breaks are healed and peace comes back, prosperity is sure.

Some have despaired of ever having peace, because of constant strife and turmoil. This wonderful message of peace will bring them rich blessing — peace within the city, just as there is peace now in the soul of one who trusts the Lord Jesus as Savior.

First comes the desire that there may be peace within the walls of Jerusalem and prosperity within her palaces. From the last verse we learn that the ground of this desire is "the house of the Lord our God." Jerusalem will get all its importance, not so much from being the chosen city of Messiah's kingdom, as from holding God's dwelling-place… So the godly heart will desire that the whole city should share in the blessing of God's dwelling, and be in a fit state for the divine One who lives in it.

Then, thinking of his brothers and companions, and their blessing, the godly man prays, "Peace be within you!" Last of all, the highest motive for his prayer is the good of the house of the Lord.

The heart of the Lord, who once wept, goes out here in longing over His beloved Jerusalem. He calls for prayer for its peace, and He pronounces peace upon it. Two great motives draw it out, and they stir His brothers and glorify God. He is still not ashamed to call them "brothers" and "companions." Having named them so warmly, He brings them at once into full connection with the glory and blessing, and says, "For the sake of the house of the LORD our God, I will seek your good." Nothing could be added to this.

He is glad to be in the city, and he wants her welfare. Those who would prosper must want it too. Blessing for everyone on earth is tied to the prosperity of Jerusalem. That city was so dear to the saints of old, and it will be just as dear to the saints in Israel, because it is connected with God's house on earth.

When God's house is set up in Jerusalem, this is the very reason the restored remnant of Israel will know and enjoy His goodness.

The last verse simply reminds us, with emphasis, of the energetic motive for seeking the good of Jerusalem; it is "because of the house of the Lord our God." Nehemiah is a striking illustration of this spirit. He heard of the trouble and disgrace of the remnant of the people. He heard that the wall of Jerusalem lay broken down and her gates burned with fire. So he wept, mourned, fasted, and prayed. From then on, as the Spirit led him, he set his heart on the good of Jerusalem because of the house of the Lord his God.

It is important to have a real concern about the house of God. The house of God today is "the church of the living God, a pillar and buttress of the truth" (1 Tim. 3:15). Do we love those principles that deal with the gathering of God's people? Or are we so taken up with our own things that the gathering of the Lord's people comes second, third, fourth, fifth, or even last?

This first verse shows their attitude of dependence. How much in the Scriptures is tied to lifting up the eyes or the hands to heaven! The Old Testament is full of instruction on this point. We read of the blessed Lord Himself lifting up His eyes to heaven as He poured out His heart's desires in John 17. (See also John 11:41.) This action proclaims that God Himself is the confidence and help of those who wait on Him. He is their only resource, and there is no help anywhere else. Blessed is the soul that has learned this lesson. The last clause of verse 1 of Psalm 121 may be rendered, "From where shall my help come?" The next verse gives the answer. In keeping with this, the psalm before us begins with this posture of expectation from Him who dwells in the heavens.

This first psalm, like the first psalm of the group before it, gives only the distress, which has not yet gone as far as it will go. Jehovah is the one resource — and He is seen as dwelling in the heavens, not in Zion. But these eyes that turn to heaven are servants' eyes: the spirit of obedience is in their hearts, and along with this the conscious need of grace. Here the trial is the pride of man; before, it was his deceitfulness and spirit of strife.

The psalm looks at Jehovah as dwelling out of the reach of the circumstances where the evil really was. Then, beyond the reach of circumstances, the believer could direct his heart. There was the ground of patient faith… Patience, submission, the awareness of no merit, yet the confidence of mercy — this characterised this waiting people.

With the blessedness of the house of the Lord and the city of Jerusalem filling the soul (Ps. 122), the godly decide to face the pilgrim journey that leads to the city of God. But such a decision by a small and feeble remnant calls out the contempt and scorn of the ease-loving and proud men of the world. The same decision of faith will lead to the same results in this Christian day. The believer who enters into the blessedness of the house of God, and the heavenly calling, will gladly take up the pilgrim path. He will then find that those who have their portion in this life despise him.

The Lord took up the five loaves and the two fish. In front of the whole crowd He raised His eyes to heaven. He did the same when He healed the deaf and mute man (Mark 7:34), and when He came to the grave of Lazarus (John 11:41). This was an attitude of prayer and heavenly communion (John 17:1)… By this act the Perfect Servant sets an example before all. He acknowledges His dependence on the One who sent Him, and in effect takes up the language of the psalmist.

If you want to keep your mind fixed in prayer, keep your eye fixed… Much emptiness comes in at the eye. When the eye wanders in prayer, the heart wanders. Love is a great fixer of the thoughts. Someone in love cannot keep his thoughts off the one he loves… If we loved God more, our minds would be more intent on Him in prayer. If you let your thoughts run empty outside of prayer, they will hardly be different in prayer.

Verse 2 sets out how complete and how intense the expectation of faith is. It is beautiful beyond words. It tells of unshaken confidence and of the perseverance of faith. These godly souls fix their eyes on the Lord their God, just as servants watch their masters for the sign of their will in the motion of their hand. This is to have no will of your own in God's presence, and so to be completely at His disposal. They suffer scorn and insult, yet they will not grow impatient, and they will not hit back. They will not look to any human source for relief from their trouble. They will quietly wait on until the Lord, in the compassion of His heart, steps in for them... Many of us lift up our eyes to Him in our distress, but we fail to wait on until the help comes. We pray and tell out our griefs, but this unconquerable perseverance of faith is often missing.

This watching is the product of two things together: the sense of our weakness, and His wise and holy guardianship and guidance. And how, apart from this attitude, can we be guided by His eye?

They wait on the LORD their God, who is in the heavens, like a servant or a maid watching her master and mistress. They are helpless. They have nothing of their own to do until they get their master's word, until He has mercy on them. Patience, submission, the sense that they deserve nothing, and yet the confidence of mercy — this marked out this waiting people. So their sorrow and the contempt they suffered became a reason for mercy — a plea. That is what is in their mouth, and that is always so when the heart is in this state.

There was need to seek the city's peace, as Psalm 123 shows. The godly could reach Jerusalem, but the ungodly were still in the land, and they still longed to see the Lord's presence shown in His house. So they turn to God — but to God as dwelling in heaven, not as sitting between the cherubim. They wait for Him, and watch His movements... And there will be plenty of reason for them to wait like this. Their soul will be filled to the brim with the scorn of those who are at ease, and with the contempt of the proud.

In front of the whole crowd He raised His eyes to heaven. By this act the Perfect Servant sets an example to all. He acknowledges His dependence on the One who sent Him, and in effect takes up the words of the Psalmist: "To you I lift up my eyes, O you who are enthroned in the heavens. Behold, as the eyes of servants look to the hand of their master... so our eyes look to the LORD our God, till he has mercy upon us."

It is clear that the master and mistress of such a household wait on the Lord their God. So the servants look with willing eyes to the hand of their masters, and the maids to the hand of their mistress. This is not the trembling, fearful look of slaves under the iron yoke of a strong-minded and strong-willed master. They serve gladly and with goodwill. Even those in the house who do not believe cannot help seeing, and must admit, that their master and mistress give their orders only in obedience to a higher Master.

The repetition of the cry — "Have mercy upon us" — shows how intense their sorrow is. Its shortness shows how much they trust the One they are speaking to. They know His eye is on them. They know He sees their need, and the circumstances they are passing through that are causing their suffering.

Patience, submission, the sense that they deserved nothing, yet confidence in mercy — this is what marked this waiting people. Their sorrow, and the fact that they were despised, became an occasion for mercy — a plea. That is what they say, and it is always so when the heart is in this state. So they have to wait, pleading with this confidence in mercy. They have nothing else to say, but this plea is strong in the mercy and lovingkindness of Jehovah.

In the closing verses the godly man prays. He appeals to the Lord for the grace he needs, and he spreads out the grief that fills his soul. Grace lets the soul look to the Lord with quiet patience. Still, he feels the reproach of the world deeply. Twice the godly man speaks of being "exceedingly filled" with the contempt and scorn of the world. The contempt speaks of their attitude towards God's people; the scorn, of their open derision.

Many parts of these Psalms make it clear that Israel is seen as back in the land, after being scattered, but still not finally delivered from the power of their oppressors.

Two groups are named as the cause of their trouble — those who are at ease, and the proud. These are the moral traits that always mark out the enemies of God's people.

Their souls will be so filled with scorn that it almost overwhelms them. That scorn comes from people who suffer nothing, because they do not stand for the truth of God. But this is only the present ease and contempt of proud men. It will not continue.

Hearts set on God wait for deliverance. So do we. The presence of the power of evil puts pressure on the heart. We keep waiting on God for the coming of the blessed Lord to remove it all. The contempt of the proud will stop. Everything will be completely changed, and the soul will rest.

In the closing verses the godly man prays. He asks the Lord for the grace he needs, and he spreads out the grief that fills his soul. Grace lets the soul look to the Lord with quiet patience. Still, he feels the reproach of the world deeply. Twice the godly man speaks of being "exceedingly filled" with the contempt and scorn of the world. The contempt speaks of their attitude towards God's people; the scorn, of their open mockery.

The scorn will fill their souls until it almost overwhelms them. It comes from people who do not suffer, because they do not stand for the truth of God.

The first is used "especially of those who mock people in distress," and so treat them with every kind of insult and shame. The second means "to despise openly," and so to pile abuse and scorn on those treated this way. The words "exceedingly filled," repeated twice, show that these things were measured out to the full. ... But there was comfort here, even if they grasped it only weakly. The One they turned to in the hour of their trial had met the same treatment from His enemies when He passed through this world. He, therefore, not only heard their cry, but He also knew their sorrows.

The words fit the captives just as they were setting out on their long, dreary journey. Those who were "at ease" in Babylon were reproaching and despising them at that very moment. The "proud" ones there would have eyed them as a company of poor pilgrims, an easy target for their mockery. They endure the same scorn now, scattered among the nations. The finger is still pointed.

So their sorrow, and the contempt they suffered, became a reason for mercy — a plea. That is how they use it, and that is always how it is with a heart in this state. They plead it, and it pleads strongly for mercy, and they still have to wait. They have nothing else to say, but this is strong on the mercy and loving-kindness of the Lord.

For Christians to be exceedingly filled with contempt is their very highest honour and chief joy, as long as the reproach they bear is their Master's (Acts 5:41; 1 Peter 4:14). God has called them by His grace to drink a portion of their Master's cup (Phil. 1:29; Rom. 8:36).

Psalm 123. Hearts set on God wait for deliverance. So do we. There is pressure on the heart by the presence of the power of evil. We wait continually upon God for the coming of the blessed Lord to remove it all. The contempt of the proud will cease. Everything will be completely changed, and the soul will rest.

Moving on to the next Psalm, you notice at once that it records the deliverance prayed for in the one before. The mercy they asked for there has been given. Israel now, with hearts overflowing with gratitude, celebrates how their Deliverer stepped in. It is very beautiful to notice how they credit their salvation from the hands of their foes to the Lord alone.

This psalm certainly answers the pleading of Psalm 123. For the Lord was on their side, which makes all the difference in any dispute.

It is clear that the contempt and scorn mentioned in the previous Psalm had turned into even more violent hatred. That hatred showed itself in the effort to destroy the whole people. It says, "When men rose up against us," and "when their wrath was kindled against us." It is just as clear that Israel had been brought into great difficulty. To all human appearance their destruction was near. The word "quick," that is, living, justifies this conclusion. It is a picture of the enemy rushing with open jaws to "swallow up" Israel alive, as it were, and in an instant.

The godly acknowledge the Lord's intervention on their behalf. They have no power themselves, and their enemy appears all-powerful. They are like people sinking in a flood that is sweeping over them. When, to all appearance, their destruction is about to happen, they find the Lord is on their side and is working for their deliverance.

It was well they did trust in the LORD, for, if the LORD Himself had not been on their side, in man all hope was utterly lost. Men rose up against them, and the proud waters had gone over their soul. But this was the occasion of their being able to say with certainty that the LORD Himself was for them. There was no one else, and to Him they had looked. Such is the effect of extreme and hopeless trouble — in the LORD's deliverance, the clear certainty that the LORD is for them.

Has the nation not been delivered before, when it was threatened with destruction? Psalm 124 gives the answer. The LORD had been on their side when men rose up against them. He had kept them alive. Otherwise the waters of Assyria, the swelling waters, would have overwhelmed them. So the LORD, their help in time past, is their confidence still.

Psalm 124. God alone keeps His people. The main point all through here is to look to Him alone. And that is our part along our path, and especially in these last days. All other refuges will, in one way or another, give a wrong direction to the soul. They will lead it into a false path. They will make its state less holy in purpose, less pure and wise in walk.

A Christian's conflict, so far as it belongs to him as one who shares in the heavenly calling, is not with flesh and blood (Ephesians 6:12)… On the other hand, under the actual pressure of persecution, the experience of sufferers in any age is much the same. Both suffer for the sake of truth and righteousness. The help of each is in the only faithful Creator and Deliverer of His saints.

This psalm certainly answers the pleading of Psalm 123. For the Lord was on their side, which makes all the difference in any dispute. If that had not been so, they would have been swallowed up alive. The threats of God's enemy are very real, and in their anger they will show no mercy.

It is just as clear that Israel had been brought into great trouble. To all human appearance their destruction was close. The word "quick" — that is, living — supports this conclusion. As we understand it, it is a picture of the enemy rushing with open jaws to "swallow up" Israel alive, and in an instant.

It was from the wrath of man that they had been delivered. Men had oppressed them. Their conflict had been with flesh and blood, though Satan's power had stirred up and directed the rage of the oppressor. But the Name they trusted in was what really delivered them.

"Men rose up against us," they say, and "their wrath was kindled against us," and we were about to be "overwhelmed." Then it was — in their extremity — that they found the Lord was on their side.

How often the Lord waits like this! He waits until every human hope has gone, until His people have accepted the sentence of death in themselves. Then He delights to step in and deliver them, so that they may learn this: when refuge fails them, He is their refuge and their portion in the land of the living.

It was good that they trusted in Jehovah. If Jehovah Himself had not been on their side, all hope in man was completely lost. Men rose up against them, and the proud waters had gone over their soul. But that was the very thing that let them say with certainty: Jehovah Himself was for them. There was no one else, and to Him they had looked. This is what extreme and hopeless trouble does: in Jehovah's deliverance comes the clear certainty that Jehovah is for them.

God alone keeps His people. The great point all through here is to look to Him alone. That is our part along our path, and especially in these last days. Every other refuge will, in one way or another, give the soul a wrong direction. It will lead the soul into a false path, and leave it less holy in purpose, less pure and wise in its walk.

A Christian's conflict, so far as it belongs to him as one who shares the heavenly calling, is not with flesh and blood (Ephesians 6:12). … On the other hand, under the real pressure of persecution, the experience of those who suffer is much the same in every age. Both suffer for the sake of truth and righteousness, and the help of each is in the only faithful Creator and Deliverer of His saints.

This is the outburst of Israel's praise. They had just been delivered from what seemed, to everyone but faith, the overwhelming power of man bent on their destruction.

It is very beautiful to see how they give the Lord alone the credit for saving them from their enemies.

The godly see that the Lord has stepped in for them. They are powerless themselves, facing an enemy that appears all-powerful. They are like people sinking in an overwhelming flood. Their destruction looks certain, and just then they find the Lord is on their side, working to deliver them.

The end, however, will be accompanied by a flood or an overflow. This is a figure well known in the prophets, and used to signify overwhelming destruction by invading hostile armies. See, for example, Isaiah 8:7-8; Isaiah 10:22; Isaiah 28:2, 15; Jeremiah 47:2; Daniel 11:22, 26.

Has the nation not been delivered before, when threatened with destruction? Psalm 124 gives the answer. Jehovah had been on their side when men rose up against them. He had kept them alive. Otherwise the waters of Assyria, the swelling waters, would have overwhelmed them. So Jehovah, their help in time past, is their confidence still.

Psalm 124 — And had it not been that Jehovah was for them, they would still have been swallowed up alive. But the snare is broken, and they have escaped. The proud waters here are surely the overwhelming hosts of Gog.

The Lord is clearly seen stepping in to help His people when they were on the very edge of destruction. The "proud waters" were flowing with what looked like unstoppable violence to overwhelm them for ever. How often the Lord waits like this until every human hope has gone, until His people have accepted the sentence of death in themselves. Then He delights to step in and deliver them. So they learn that when no refuge is left, He is their refuge and their portion in the land of the living.

Men rose up against them, and the proud waters had gone over their soul. But that was what let them say with certainty: Jehovah Himself was for them. There was no one else, and they had looked to Him. Such is the effect of extreme and hopeless trouble — in Jehovah's deliverance, the clear certainty that Jehovah is for them.

The outcome may have seemed uncertain to those in danger, but it was not uncertain to God. He will not let the righteous be moved. So the psalm closes on a victorious note, "Our help is in the name of the Lord, who made heaven and earth."

In Isaiah 36 and 37, Jerusalem is face to face with the Assyrian, their enemy. The proud waters that have flooded the land look ready to overwhelm them with death and destruction. This is the picture, given here by God, of the outward situation. So it will be again at Jerusalem. But "the living God" will defend and deliver the city, by the working of His mighty power.

Has not the nation been delivered before, when threatened with destruction? Psalm 124 gives the answer. Jehovah had been on their side when men rose up against them. He had kept them alive. Otherwise the waters of Assyria, the swelling waters, would have overwhelmed them. So Jehovah, their help in time past, is their confidence still.

It is very beautiful to see how they credit their rescue from the hands of their enemies to the Lord alone.

Clearly the Lord is seen stepping in to help His people when they were on the very eve of destruction. The "proud waters" were flowing with a violence that seemed impossible to resist, ready to overwhelm them for ever. How often the Lord waits like this! He waits until all human hopes have fled, until His people have accepted the sentence of death in themselves. Then He delights to step in and deliver them, so that they may learn this: when every refuge fails them, He is their refuge and their portion in the land of the living.

Men rose up against them, and the proud waters had gone over their soul. But this was the very thing that let them say for sure: Jehovah Himself was for them. There was no one else, and it was to Him they had looked. That is what extreme and hopeless trouble does. In Jehovah's deliverance comes the clear certainty that Jehovah is for them.

God alone keeps His people. The great point all through here is to look to Him alone. And it is our part along our path, and specially in these last days. All other refuges will give, in something or another, a wrong direction to the soul, will lead it into a false path, make its state less holy in purpose, less pure and wise in walk.

The godly acknowledge that the Lord stepped in for them. They have no power themselves, and their enemy looks all-powerful. They are like people sinking in a flood that overwhelms them.

It is always a sign of the Spirit's work when a soul that has received blessing turns at once with praise to the Blesser. Too often the mercy or blessing received satisfies the soul for a moment. Our trial is over, the end is reached. Unless we stay on our guard, we often forget the hand that was stretched out over us, the hand that met our need. It was not so with Israel. It is worth noticing how they rise up with thanksgiving to the source of their deliverance. They had trusted in Him, and they were not put to shame, and they magnify His name for it.

As we understand it, this pictures the enemy rushing with open jaws to "swallow up" Israel alive, and in an instant. And the Lord steps in to help His people when they were on the very edge of destruction. The "proud waters" were flowing with seemingly unstoppable violence to overwhelm them for ever. How often the Lord waits like this until all human hopes have fled, until His people have accepted the sentence of death in themselves. Then He delights to step in and deliver them. So they learn that when every refuge fails them, He is their refuge and their portion in the land of the living.

They bless the Lord for not leaving them as a helpless prey to their enemies. They bless Him for breaking the snares that held them in bondage. In answer to their prayers they can say, "We are escaped."

God alone keeps His people. The great point all through here is to look to Him alone. That is our part along our path, and especially in these last days. All other refuges will, in one way or another, give a wrong direction to the soul. They lead it into a false path. They make its state less holy in purpose, less pure and wise in walk. God can make use of everything, because His motive to bless us is always in Himself, and He controls everything. But the things we have shape our hearts, and we must adapt ourselves to whatever we lean on.

It is worth seeing how these psalms give every blessing to the Lord. It is the Lord who sets the captive free (Ps. 124:6-7). The Lord is round about His people as they take their pilgrim way (Ps. 125:2). The Lord sets Zion free from the enemy (Ps. 126:1). The Lord builds the house and keeps the city (Ps. 127:1).

If it were simply a question between Israel and the enemy, the descendants of Jacob would now be wiped out for good. They can say, with the psalmist, that if Jehovah were not on their side, such a rising against them would swallow them up alive (Ps. 124). But Jehovah will not give His chosen as a prey to their teeth. He will turn on their enemies in righteous fury and indignation.

God has in His grace given a rest in the conflict. The enemy is not defeated, but we have learned how powerless we were to cope with the difficulty. We saw how the flesh tried to get into it, and how much it had to be held back. May we be humbled about it all, yet thankful to our God that He has not allowed the enemy to crush us, weak though we are (Ps. 124:6).

Used as a symbol of Satan, from whose snares God delivers His saints. Ps. 91:3; Ps. 124:7; Prov. 6:5. In the punishment of Israel their prophets became as the snare of the fowler. Hosea 9:8.

Doesn't a snare stand for evil hidden under an attractive surface? The apostle Paul warns us not to be misled by enticing words (Col. 2:4). He also tells us that among people who profess to be Christians, some will be caught "in the snare of the devil" (2 Timothy 2:26)... We may think our own intelligence and knowledge of the truth will keep us out of snares and safe from false teaching. But whatever our knowledge and gifts, unless we are living in private communion with Him — abiding in Christ — there is no snare we cannot fall into.

They look back upon it in communion with their God. Satan's fowlers had woven the snare all around them. But the snare was broken — broken by the strong arm they had leaned on — and they had escaped. No wonder they cried, "Blessed be the Lord."

Deceit had been at work too, as it always will be where our enemy is involved: there was a snare, and now it is broken. But Jehovah's Name — all that He is — is engaged for them, as it is for all His people. He has pledged it to us. How peaceful our confidence should be, then, at all times!

Men rose up against them, and the proud waters had gone over their soul. But that was exactly what let them say with certainty: Jehovah Himself was for them. There was no one else, and they had looked to Him. This is what extreme and hopeless trouble does: in Jehovah's deliverance it gives the clear certainty that Jehovah is for them... The snare is broken, they are delivered, and now they could say from experience, "Our help is in the name of the Lord, who made heaven and earth."

It is always a sign of the Spirit at work when a soul that has received blessing turns at once with praise to the One who blessed it. Too often the mercy or blessing we receive satisfies the soul for only a moment. Once the trial is over and the goal is reached, unless we are on our guard, we are often fooled into forgetting the hand that was stretched out over us, or that was meeting our need.

In all the experiences we may be called to pass through, will we not find the same encouragement in the plain deliverances of our gracious God? God does not let the enemy overwhelm us completely. We escape like a bird out of the trapper's snare. Some loving friend like Jonathan cheers us with sympathy and fellowship. And when everything seems at its worst, God steps in and the enemy turns away. We need not go into details, for this is the soul's private history, known only to God and the person himself.

It was well they did trust in Jehovah. For if Jehovah Himself had not been on their side, all help in man was utterly lost. Men rose up against them, and the proud waters had gone over their soul. But this was what let them say with certainty that Jehovah Himself was for them. There was no one else, and to Him they had looked. This is what extreme and hopeless trouble does. In Jehovah's deliverance comes the clear certainty that Jehovah is for them.

The last verse expresses not only a truth, but also their own experience, and the lesson they had learned through their sorrows. This is their blessed conclusion, now that they are redeemed from the hand of all their adversaries. They may have believed it before, at least in some measure. Now they know it. From now on they put their trust in the name of their faithful and covenant-keeping Jehovah alone.

So the apostles, with the believers gathered with them, lifted their voices together to God and said, "Sovereign Lord, who made the heaven and the earth and the sea and everything in them" (Acts 4:24, ESV). We know Him also as our God and Father, because He is the God and Father of the Lord Jesus Christ. But we are as happy as Israel was, once we come to the end of all human resources and learn that our help is in the name of our God alone.

The deliverance has already come, and it is an escape out of the most extreme peril. They know that only Jehovah could have done it. Otherwise they would have been overwhelmed, as they almost were. Deceit had been at work too, as it will be wherever our enemy is involved: there was a snare, which is now broken. Jehovah's Name — all that He is — is engaged for them, as it is for all His people. He has pledged it to us. How peaceful, then, should our confidence be at all times!

The psalm deliberately brings in the universal character of Jehovah. This is the blessedness of His coming reign. Here is His all-covering Name, shown in blessing.

God alone keeps His people. The great point all through here is to look to Him alone. And that is our part along our path, and especially in these last days. Every other refuge will, in one way or another, give the soul a wrong direction. It will lead the soul into a false path. It will make its state less holy in purpose, less pure and wise in walk. God can use everything, because His motive to bless us is always in Himself, and everything is at His disposal. We are different. Our hearts are shaped by the objects we have, and we must adapt ourselves to what we lean on.

They have experienced the delivering mercy of the Lord. So they express their confidence in His help for all that may yet lie before them.

Psalm 124 presents the Lord's mercy in setting the godly free from captivity, calling out their trusting confidence in the Lord. Psalm 125 presents the security of those who trust in the Lord like this as they pursue their pilgrim way to Zion. Whatever the opposition, and through all changes, those who trust in the Lord are like Mount Zion, which cannot be moved and therefore abides for ever.

Mount Zion, the seat of Messiah's glorious throne, will endure as long as the earth remains. So it stands as a symbol of lasting steadfastness. It "cannot be moved," and it "abides forever." So it is with those whose trust is in Jehovah.

There are also the obvious features of security and dignity… "Those who trust in the LORD are like Mount Zion, which cannot be moved." It rests on a broad base on the earth and rises into the sky, crowned with heavenly light. Clouds may hide those soft green valleys in its side from us for a time, but we know they are still there. Lightning and flood beat against it in vain. "He is our everlasting strength."

Isaiah says something similar: "Trust in the LORD forever, for the LORD GOD is an everlasting rock" — or, as older translations put it in the margin, the "Rock of Ages." Those who trust in Him share the character of the foundation on which they rest. The living stones in 1 Peter 2, for example, get their character from the Living Stone they have come to. So we are reminded, and it is a blessing, that we have to consider not our weakness but the Lord's strength. We may rest in unshaken confidence on Him who cannot be moved, since He is the same yesterday, today and for ever.

The mountains surrounding Jerusalem are a symbol of the perfect protection of the people of God by His supreme power. The psalm adds "from this time forth and forevermore" (v. 2). This points to God's special care for Israel from the beginning of the millennium — not only through that thousand years, but for eternity.

But then trusting in the Lord is perfectly sure. A divine and almighty hand secures us. We know from many passages that the Lord may see fit to let us suffer. But not a hair of our head shall perish… He may let us suffer for our God, or for His name's sake. Even then it is not according to the will and power of the wicked, but according to His own. Only this assumes someone walking in His ways.

All other refuges will, in one way or another, give a wrong direction to the soul. They will lead it into a false path and make its state less holy in purpose, less pure and wise in walk… We are shaped in heart by the objects we have, and we must adapt ourselves to what we lean on.

The wording of verse 2 can be changed slightly. If we leave out the first "so," which was added, and change the second one into "and," it reads: "The mountains are around Jerusalem, and the Lord is around His people from now on and forever." The meaning stays the same. But the change gives the second half its full and unlimited force. We can see the mountains around Jerusalem as her natural defence, a wall of protection. And we can see the Lord surrounding Israel with His own all-powerful care, to shield them from danger and attack. What trouble the Lord takes to assure His people of their perfect safety, once they are under His sheltering care!

Those who trust in Him partake of the character of the foundation on which they rest, just as the living stones in 1 Peter 2 get their character from the Living Stone to which they have come. We are blessedly reminded that it is not our feebleness but the Lord's strength which we have to consider; and that we may rest in unshaken confidence on Him who cannot be moved, since He is the same yesterday, and today, and forever.

The Lord surrounds His people, just as the mountains surround Jerusalem (Ps. 125). He is nearer to them than danger and war and suffering and death.

God is for them: who can be against them? … So, "as the hills surround Jerusalem, so the Lord surrounds His people." To reach them, their enemies must strike through Him!

The verse here stresses the absolute certainty of lasting blessing for the Israel of God. Those who trust in the Lord are like Mount Zion — steadfast, unmovable, abiding forever. The mountains around Jerusalem are a symbol: God protects His people perfectly by His supreme power. It adds "from this time forth and forevermore" (v. 2). This points to God's special care for Israel from the beginning of the millennium. That care lasts not only through those thousand years, but on for eternity.

On this Psalm we may say this: the thoughts of the Spirit in the prophets show the Lord's varied provision for His people in a striking way! He will plant mountains around Zion when she wants security. He will spread a plain around her when she wants to bask in the light of glory. (See verse 2, and Zech. 14:10)

Its first feature is security from evil, freedom from what everyone else faces. "As the mountains surround Jerusalem, so the LORD surrounds His people, from this time forth and forevermore." … For us it is a far more blessed thing. Deliverance for the body, on earth, in this life — that was the mark of Israel, the people the Lord kept safe. But our salvation is marked by eternal security. It is spiritual, not physical, and it reaches to our very hearts and minds. So the apostle says, "The peace of God, which surpasses all understanding, will guard (or garrison) your hearts and minds in Christ Jesus."

By "rod" we understand "sceptre" or "rule," and by "lot" we understand "portion" or inheritance. So the meaning is simply this: the righteous will never again come under the rule of the wicked. Israel came under it often in past ages, because of their sin.

Once their inheritance is free from the sceptre of the wicked, the righteous will feel no pull to make a sinful alliance with the wicked, and so give up their confidence in the Lord.

And this in holiness. He would not let the rod of wickedness rest on the lot of the righteous. Their weakness might give way before evil that was doing so well, and they might follow the path of its success.

And notice how absolute the statement is: "The rod of the wicked shall not rest upon the lot of the righteous." Then notice the tenderness of Jehovah's care. He longs that His people should never again reach out their hands to iniquity. A holy God loves a holy people, and must have one. He will guard them on every side to secure what He wants for them.

Their rescue from Babylon has taught them this: the Lord may for a time use the wicked as a rod of anger on His people, but He will not let that rod rest or stay on them. He deals with His rod in measure. He sets how long it lasts as well as how hard it falls, and in His grace He remembers that the spirit might fail under an oppression that lasts too long.

We know, from many passages, the Lord may see good to let us suffer, but not a hair of our head shall perish. When His time is come, the rod of the wicked shall not be on the lot of the righteous. He may let us suffer for our God, or for His name's sake. Even then it is not by the will and power of the wicked, but by His own. And this assumes someone who is walking in His ways.

But as soon as they came to feel that they had no defence except the word of God and a good conscience before Him, deliverance came... But it is always dangerous to give up the principles of God's word, and to let the rules and policy of this world govern our ways.

It was judgment: "the rod of the wicked" (and those who came against them) "should not rest on the lot of the righteous." There was no mixing, and this applied to the wicked among Israel as well. The difference was not only between Israel and the nations. It was a difference in the deliverance of the righteous Remnant.

This verse is a prayer founded on how God has revealed that He protects and governs His people. This is an abiding principle of God's government, and another Psalm sets it out in full: "With the merciful you show yourself merciful; with the blameless man you show yourself blameless; with the purified you show yourself pure; and with the crooked you make yourself seem tortuous." (Psalm 18:25-26; compare Psalm 34:12, 16.) We must keep in mind this distinction between grace and government. It is a happy truth that God's attitude of grace towards His people never changes, because it rests on what Christ is before Him. Yet He never fails to chasten those among them whose walk and conduct bring dishonour on His name, and to mark them with His displeasure.

Let the LORD do good to the good — not faultless, but upright in heart through grace.

"No good thing does He withhold from those who walk uprightly." You say, "Is that not limiting?" It ought not to be. But it is a very healthy word for us. Do you think it is shutting you out? Let it search you. Let its light go through your innermost being. David could say, "Search me, O God, and know my heart!" We have in Nathanael a sample of an "upright" man — "an Israelite indeed, in whom there is no deceit!"

Verse 4 certainly cannot fail to have a positive answer from God. On the other hand, it is just as certain that the Lord will lead away those who turn aside to follow crooked ways, together with the evildoers. They may not take part in wicked opposition to God. Yet by ignoring Him they risk the folly of being classed with the most guilty.

The first part of verse 5 illustrates the same principle from the other side. It speaks of "those who turn aside to their crooked ways." This shows that they are among the people of God. Yet they are the ones the Lord will lead away with the evildoers. The face of the Lord must be against those who do evil, wherever they are found. […] The Israel named here is an Israel purified by judgment, as the previous verse shows. It is an Israel that has had all who turned aside to their crooked ways purged out of it.

This principle is a very important one. It applies as much to the Christian as to the Jew. It is true, in fact, of the saints of every period. To enjoy the blessings of any period, we must walk in a way that matches how God has revealed Himself at that time. It is always true that God withholds no good thing from those who walk uprightly.

Trusting in the Lord is perfectly sure. A divine and almighty hand secures us. […] He may let us suffer for our God, or for His name's sake. But even then it does not happen according to the will and power of the wicked. It happens according to His own will and power. Only this assumes someone walking in His ways.

This is a lasting principle of God's government. Another Psalm states it in full: "With the merciful you show yourself merciful; with the blameless man you show yourself blameless; with the purified you show yourself pure; and with the crooked you make yourself seem tortuous" (Psalm 18:25-26). We must keep this distinction between grace and government in mind. God's attitude of grace towards His people never changes, because what Christ is before Him settles it. Yet He never fails to chasten those among them whose walk and conduct bring dishonour on His name, and to mark them with His displeasure.

The first clause of verse 5 shows the same principle from the other side. It speaks of "those who turn aside to their crooked ways." That shows they are among the people of God. Yet they are the ones the Lord will lead away with the workers of iniquity. The face of the Lord must be against those who do evil, wherever they are. This is a solemn thing for God's professing people to consider, since our God is a consuming fire.

It is just as certain that the Lord will lead away those who turn aside to follow crooked ways, together with the workers of iniquity. They may not throw themselves into wicked opposition against God. Yet by ignoring Him they lay themselves open to the folly of being classed with the most guilty. Some may even criticise hypocrisy. That will not save them from having their portion appointed "with the hypocrites" in the lake of fire (Matthew 24:48-51).

The wicked even among Israel turn aside from Jehovah's ways to their own. So Jehovah will lead them out of His ways into the paths and the portion of the wicked they have chosen. Yet though they are shut out along with the wicked, "Peace shall be upon Israel," even though they do not see it. So God removes the open wickedness, and casts out the wicked among the remnant of Israel with it. Then comes peace.

Notice that there are only two words — peace, Israel. Some read it, "Let peace be upon Israel," while others take it as a promise, "Peace shall be upon Israel." The difference is not great, for a divine desire amounts to a promise, and we may treat it that way. The Israel meant is an Israel purified by judgment. God has purged out from its midst all who had turned aside to their crooked ways. The apostle surely had this passage in mind when, led by the Spirit, he wrote, "And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God" (Galatians 6:16).

Verse 5 seems to treat treachery and turning back as possible even in the land. But the nation as a whole will certainly be a righteous nation. Nothing is clearer from Scripture than this. Men who are so richly blessed may still need corrective chastening at times. They are still in a body of unchanged flesh… As a nation they will be willingly subject to the sceptre of righteousness. For the law of Jehovah will be written on their hearts, and those hearts will themselves be new. Peace will rest on such.

This beautiful Psalm completes the first series of seven. In exquisite language it celebrates how Jehovah suddenly stepped in to rescue Zion and free her from the power of the enemy. The connection with the two Psalms before it is very close. In 124:7 the remnant say, "We have escaped like a bird from the snare of the fowlers; the snare is broken, and we have escaped!" The next Psalm declares the stability and security of those who trust in the Lord. Now, in the Psalm before us, they look back on what the Lord had done for His people, and their hearts overflow with admiration and praise. The structure of the Psalm is very simple. It divides into two parts of three verses each. The first gives their experience of Jehovah's intervention for the beloved city. The second is a prayer for a larger deliverance, with the promise of a sure and abundant harvest for those who sow in tears.

Their thoughts are centred on Zion, whose captivity Jehovah had turned again by His own right hand of power. Zion had been brought very low. But at her worst moment, when her case looks hopeless to every outward appearance, the Lord suddenly steps in to help her... This is the event celebrated in our Psalm. The remnant confess that Jehovah's intervention was so unexpected and so wonderful that "we were like those who dream." At first they could hardly believe it. They had been crying to the Lord for this very thing (Psalm 123, 130). But the answer went so far beyond their expectation that they were struck with astonishment — just as the saints were when they prayed for Peter's deliverance.

It is worth seeing how these psalms constantly ascribe all blessing to the Lord. It is the Lord who sets the captive free (Ps. 124:6-7). It is the Lord who is round about His people as they take their pilgrim way (Ps. 125:2). The Lord sets Zion free from the enemy (Ps. 126:1). The Lord builds the house and keeps the city (Ps. 127:1). And the Lord is the source of all millennial blessing.

The Lord's intervention had been so unforeseen and so complete that, like a dream, it was almost beyond belief (compare Luke 24:41). This intervention has two parts. First, Zion itself is set free from the rule of the enemy. Then the full deliverance of the whole nation of Israel will follow.

How little believers realise the joy of deliverance expressed in this beautiful Psalm. When Cyrus published his decree, the captives were like men who dreamed. It was as though some brave fiction had filled their hearts, so caught up were they in the joy of that moment. If only we knew this when we think of salvation and of Jesus!

We can readily grant that the restoration from Babylon was a shadow of a larger fulfilment. But the prophets predicted the setting up of the kingdom under the glorious Messiah. To anyone who knows those predictions, nothing less than the future deliverance and glory of Zion can match this description.

It was a dream — the joy was so full, so unlooked-for. Even the nations now recognised Jehovah's hand... Still, God had shown Himself; and for the faithful, who had taken up His testimony in sorrow, when it meant shame and reproach, it was now a harvest of joy. So it always is, for full joy only comes through sorrow, since the testimony of God is in a world of evil.

But then they recovered themselves. They took in how real and how great Jehovah's rescuing grace was. Their mouth was filled with laughter and their tongue with singing (v. 2). The uncontrollable joy of their hearts burst out in a flood of ecstatic praise. And what wonder? It was the dawn of the summer morning they had long sighed for. The contrast with the dark midnight they had passed through was overwhelming. They could not help pouring out the feelings of their souls in songs of adoration.

There is also the laughter with which unbelief fills our mouths. It comes when God's promises are too magnificent for our narrow hearts to take in. Or when the visible means look too small, in our judgement, for carrying out His grand designs. The laughter God gives we are never ashamed or afraid to admit. Zion's sons are not ashamed to say, "Then our mouth was filled with laughter." When Jehovah makes us laugh, we may laugh heartily.

Zion's captivity is turned, and God's wonderful grace to Israel seems still almost too great to believe. Yet it is real, and all the world is speaking of it. The nations have learned to speak of Jehovah, and of the great things He has done. Their hearts echo this with gladness: Jehovah has done great things indeed.

This restoration of the captivity of Zion now comes into special notice. The nations themselves were astonished. They saw the hand of the Lord at work for His people. And the echo of praise came back from the people: "He has done great things for us; we are glad." How simple and eloquent this word!

Its language does not fit the return from Babylon. Scripture records the circumstances of that return and its results. Nothing in them can count as a fulfilment of verse 2. Cyrus simply allowed those of his Jewish subjects who wished it to go back to the ruined land of their fathers. There was little in that to remind the nations of the mighty working of the God of Jacob.

Verse 1 may have had a small measure of fulfilment in the return from captivity in Ezra's day. But it will reach its full and perfect fulfilment only when God restores Israel in the millennium… Filled with laughter and singing, Israel will stand out among the nations as never before. Those nations will no longer be full of hostility, or even envy. They will rejoice to say, "The LORD has done great things for them."

Such a simple strain of gratitude is acceptable to God. In the Psalms we find that "great things done" will be the keynote of the song of thanksgiving. The blessed and delivered remnant of Israel will take it up when they enter their millennial joys. It was their keynote too when Jehovah brought back the exiles from Babylon.

The Lord's intervention had been so unexpected and so complete that, like a dream, it was almost beyond belief. This intervention has a twofold character. Zion itself is set free from the rule of the enemy, and then comes the full deliverance of the whole nation of Israel. The city they are going to is delivered from its long ages of captivity. This leads to the joy of Israel, and to the Lord being glorified among the nations. They will say, "The Lord has done great things for them"; while the remnant themselves gladly give all the praise to the Lord, saying, "The Lord has done great things for us."

This restoration of the captivity of Zion is now specially noticed. The nations themselves were astonished and noticed the hand of the Lord working for them, and the echo of praise came from the people: "He has done great things for us, and we are glad." How simple and eloquent this word is!

When Zion's case looked hopeless, the Lord suddenly stepped in to rescue her… Even the surrounding nations perceived that it was God's hand, and confessed that the Lord had done great things for His people. Yes, happy Israel replies, endorsing the testimony of the nations, "The Lord has done great things for us; we are glad." For once more in their history they will learn in this way that the Lord is their strength and song, and has become their salvation. (See Psalm 118:14.)

There are two kinds of laughter spoken of in Scripture. There is first the laughter with which the Lord fills our mouth, when He steps in at some trying crisis to bring us relief.

Though verse 1 may have had a small measure of fulfilment in the return from the captivity in Ezra's day, it will only be perfectly fulfilled when Israel is restored in the millennium. The wonder of that return will be so amazing that they will find it hard to believe, feeling as though they are dreaming (v. 1). Filled with laughter and singing, they will be recognised as never before among the nations, who will no longer be filled with hostility, nor even with envy, but will rejoice to say, "The Lord has done great things for them."

The great things which the Lord has done for you may not be the same things He has done for me, and the other way round. But the point is that, whether we are conscious of it or not, He has done great things for every one of us. Psalm 126 speaks of the present gladness that springs from the past experience of the great things of God, while the prophet Joel looks forward to the great things the Lord will do for His own. The eighth chapter of Luke shows how this works in practice. The man who had been freed from demons wanted to be with the Lord. But that was not the best course for him. He was sent not merely to tell but to show what great things God had done for him.

Psalm 126:4. "Turn again our captivity, O Lord." Zion and Judah will be brought back first. God had already brought back the captives of Zion when they prayed this prayer (v. 1). They are only the earnest of what God will do when He restores all Israel.

They see that Jehovah has begun to redeem His people from the hand of their enemies. So their faith grows strong, and they now pray for fuller blessing... It is the return of the latter rain after the dry and barren season, and so "as the streams in the south." Before the rains, the beds of these streams are dry and rocky. But at their appointed times the fertilizing showers of heaven fill them to overflowing.

The Lord has delivered Zion, but Israel is not yet fully settled in their land. So they pray that their return from captivity may be like the streams in the south. Those streams begin as a small trickle. Then the rain swells them into rivers that bring blessing and fruitfulness to the parched land.

The Lord turned Zion's captivity, but they want full deliverance from the presence and power of the enemy. "Turn again our captivity, O Lord, as the streams (or torrents) in the south," as a full tide of blessing refreshing the thirsty ground. This was the sowing time. They would reap the rich harvest when Jehovah had at last taken up the cause of His people. How truly faith is the substance of things hoped for!

The fourth verse prays for the full accomplishment — probably the whole return of their scattered tribes now. Then the land may receive again the streams of her population, as the dry channels of the south receive fresh and abundant water in due time. Those dry beds speak of Israel in her time of drought, when her only rain was the tears she wet the earth with. Because of what His people are, God has to appoint them such seasons of disciplinary sorrow.

Verses 1-3 are prophetic, but verse 4 goes back to record the prayer that leads to the fulfilment of that prophecy. It does so only briefly, for verse 5 at once reports the results of tears being sown. No doubt the failure and sin of Israel cause the tears, and that failure brings some at least to genuine repentance.

Zion is delivered, but Israel is not yet fully established in their land. So they pray that their return from captivity may be like the streams in the south which, starting as a trickling rill, become swollen with the rain into rivers that bring blessing and fruitfulness to the parched land. During long years of captivity they had sown in tears; now they will reap in joy the fruits of all the chastening they had passed through.

Truly, this chosen remnant of faithful souls, faithful through grace in a day of extreme pressure and persecution, will "sow" in tears. As we read in Daniel, "And the wise among the people shall make many understand, though for some days they shall stumble by sword and flame, by captivity and plunder." But the seed steeped in their tears and sown in sorrow will sprout in its own time, spring up, and bring forth an abundant harvest, when the sower and the reaper will rejoice together.

They will sigh and cry over the abominations of that city which spiritually is called Sodom and Egypt. And those tears will fall into the Lord's bottle as a precious memorial, to be acknowledged in due time.

Now it was, so to speak, the sowing time. They would reap the abundant harvest when the Lord had finally taken up the cause of His people. How truly faith gives substance to things hoped for! "Those who sow in tears shall reap with shouts of joy" is the persuasion of their souls.

It has been truly said, Christianity was sown in the tears of the Son of God.

But in a fuller, deeper sense, the sower in tears is the Man of sorrows Himself. Believers know Him this way. In the deep travail of His soul He has completed the seed time of affliction. That sowing will bear its satisfying harvest when He appears again as the reaper of His own reward. His affliction went far beyond the natural measure of human grief, for He went through the dreadful realities of death and judgment for our sakes. By that same measure, the fullness of His pure delight will excel His people's joy.

I have read of a time when several people met in such sorrow of heart that for a long time they could not say a single word. But the floor of the meeting-room was wet with their tears. If the Lord would grant us such meetings again, it would be our wisdom to visit these houses of tears. "Those who sow in tears shall reap with shouts of joy." It is not only for the earthly remnant that this is true; it is also written for us.

How to preach is also important, and Scripture tells us how to do it… "Those who sow in tears shall reap with shouts of joy." I think that is the How. There is a moral state. There is exercise of soul. And so you sow in tears, and reap in joy. That is a beautiful answer to the How, both in the way you go out and in the way you present the truth.

Faced with opposition and conflict we may lose heart; seeing little result from "well doing" we may grow weary. But let us press on, waiting for God's "due season."

It was now, so to speak, the sowing time; the abundant harvest would be reaped when the Lord had finally taken up the cause of His people. How truly faith makes real the things we hope for! "Those who sow in tears shall reap in joy" is the settled persuasion of their souls. The generation then living would see the blessings God had promised His people, and share in them.

I have heard that the figure used here is a man with nothing to eat in his home. All he has is some seed, and he faces this problem. Will I grind this seed, make flour and eat it? That fills me now, but then there is no future. Or will I plant it, go hungry for the present, and expect a crop and more food in the long run — not only for myself, but for my wife, my children and others? So he says, "I will plant it," and because his position is so severe, he weeps as he goes out to sow. But then the crop comes and there is enough for all.

In the closing verse it seems that the Spirit of God leads the psalmist to see that Christ had gone before them on the path they are treading. He no longer speaks of "those who sow in tears," but of One, "He who goes out weeping." In the days of His humiliation Christ had sown "precious seed," and watered it with His tears. He will come again with a great harvest of souls. He will see the fruit of the anguish of His soul, and be satisfied.

But there was One above all who had sown precious seed in Israel, in love as well as in righteousness, and continued in both. He had been a man of sorrows and acquainted with grief, their faces hidden from Him; but now He filled His arms with the sheaves. Though sown in tears, the seed was indeed precious seed, and the fruit sweet to His taste, and the joy of His labour of love — now He reaped it.

He came into the world to throw the incorruptible seed into the soil — the word of God that lasts for ever, for in these last days God has spoken to us in Him. He came to make God known to men, to declare the Father in whose bosom He dwelt as the only Son; and in doing this He was the great Sower of the seed.

These are not selfish tears... But tears of genuine concern for the blessing of others are of great consequence when the seed of the Word of God is sown. It is of course that seed which produces the sheaves of grain that will cause rejoicing. This applies directly to the reviving of Israel in the last days. But believers today may well take it to heart, and seek the eternal blessing of those who are lost unless they receive the truth of the Word of God.

Remember this. You may labour all your lifetime and say, "Somehow I have not been allowed to see much result of my labour." If your labour has been in the Lord, you shall see the fruit in the resurrection day, as surely as God's word is true.

Notice how, again and again, these psalms give the Lord the credit for every blessing. It is the Lord who sets the captive free (Ps. 124:6-7). It is the Lord who is round about His people as they take their pilgrim way (Ps. 125:2); the Lord sets Zion free from the enemy (Ps. 126:1); the Lord builds the house and keeps the city (Ps. 127:1); and the Lord is the source of all millennial blessing.

They had seen the purpose of the Lord to have Jerusalem "builded" and "compact together" (Ps. 122:3). Now they recognise that only the Lord can carry out His purpose.

Some argue that it should be rendered a house, and not the house. If we accept the correction, the teaching is even stronger. It then takes in Solomon's own house, the temple which he had the privilege of building, and the house or temple which will yet be rebuilt. The Jews will build that one in unbelief after their restoration, and the Lord Himself will build at last, after His kingdom is set up. (See Zechariah 6:12.)

The pride of man moves him to want to do something — something even for God. But this is not submission to Him who is Himself the Builder. "For every house is built by someone, but the builder of all things is God" (Heb. 3:4).

First of all we have the general truth. All human undertakings come to nothing unless the Lord is with us in them, guiding, controlling, and sustaining. They come to nothing unless we are only carrying out His purposes and designs… Solomon forgot the divine principle he had been given to record. You can see it in the comment added to the statement that he was seven years building the Lord's house: "But Solomon was building his own house thirteen years," nearly twice seven. How often we start our own service in real dependence on the Lord, with a full sense that we can do nothing apart from Him. Then, from one cause or another — sometimes even from delight in the work itself — we begin to lean on our own methods or our own energies. Or we lose sight of God's object because our own object absorbs us.

Counting on God's word, they have learnt to count on Him alone for everything… They had learnt how empty it was to build the house without the Lord's favour. They had felt their powerlessness to keep the invader out of the city. The house had been laid low (Ps. 74) and the city had been a prey to the enemy… All the extra watchfulness on man's part was only in vain. God would have His people trust Him.

Jerusalem may yet be rebuilt and fortified so strongly that people think it can never be taken. The sentries may stay on the alert, and the city may take every precaution against attack, especially at night. But the hardest efforts of human strength and care will be useless unless the Lord keeps the city.

These words carry a solemn warning to Christian builders. As Paul writes, "According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it." (1 Cor. 3:10.) The one who builds in wood, hay, or straw only labours in vain… The day will declare the character of every man's work, whether of Jewish or Christian builders, because fire will reveal it.

Psalm 127. This psalm tells us that God alone gives the increase. All labour, all toil, is vain, unless the Lord Himself and His hand are in it to work and bless. So the diligent efforts of evil-doers come to nothing. And — blessed be His name! — He gives rest and peace to His beloved. He gives it without the toil and labour by which the reckless men of the world search for it in vain.

So everything comes from the Lord. We see that He alone is the dependence of all His creatures. Man departed from this in Eden, to set up in independence for himself. If he is brought back, then, it must be to this; and this is what we find in Psalm 127. The Lord alone is enough… Then comes the strong rebuke of that anxious toil on man's part — early and late, eating the bread of drudgery. God gives to those He loves in a way so different: they lie down and sleep, and are supplied!

Many take sleep in its literal sense and translate it, "He gives His beloved in sleep." But we cannot find any justification for this addition in the language used… No one would ever think of buying sleep in the way described here, and not by eating the bread of sorrows. Yet it is the common way of man to seek the means of ease, retirement and enjoyment through his own painful and tireless labours. We conclude, therefore, that we must take sleep in the symbolic sense of rest and repose of spirit.

He teaches, in short, that the Lord gives to His beloved what others seek after by their own persevering efforts and carefulness. You, he says, hope by striving and anxious labour to reach your haven; the Lord bestows rest, as gift and blessing, upon His people… And what a blessed lesson to learn, that peace can only be enjoyed as the Lord's gift. "You keep him in perfect peace whose mind is stayed on you, because he trusts in you."

We see, therefore, that in every age God will have His people learn that He is the source of all their blessings. He is a GIVER, the God of all grace. So the secret of a happy, restful life lies in real dependence upon Himself… When we have once learned that God is a giver, we are content and happy to be receivers.

Now we come to a little passage in His life. One day He got into a boat, and He fell asleep. "So He gives His beloved sleep." Now if the disciples had been wise, what would they have done? They would have looked at their sleeping Master with intent, worshipping eyes!

But do you say, "How is it possible to have that, absorbed as we are in our daily occupations?" It is the Lord who gives His beloved sleep. Yes, He can give our souls quietness and rest in His own presence even when the storm and the tempest surround us.

They had felt their powerlessness to keep the invader out of the city, and all their extra watchfulness was in vain. God would have His people trust Him, and learn this from His giving of sleep. "So He gives His beloved sleep." This daily blessing was a lesson in it.

"He gives His beloved sleep." How precious is the link of affection between God and His saints — His beloved!… The sorrow of death lifts, and light shines into the gloom of the grave, as we realise that the way of love is in evidence… No power can break this precious link. Death itself only takes us into the presence of One who loves us with an eternal love.

So everything comes from Jehovah. All His creatures depend on Him alone. Man walked away from this in Eden and set himself up as independent. If God brings him back, it must be back to this. That is what we find in Psalm 127.

But if there are children, they too are God's gift — an inheritance from the Lord. They come as His recompense or reward. They mark His approval and blessing on those who fear Him and obey His word... So in every age God teaches His people one lesson. He is the source of all their blessings. He is a GIVER, the God of all grace. And the secret of a happy, restful life is to live knowing we depend on Him.

May God help every one of us parents to hold our children as the most sacred trust God can place in our keeping. Some of us look after the Lord's goods. How much heavier it is to be handed precious, never-dying souls, and to train them for Him and His service!

Clearly they thought children were of little importance compared with men. But they are created by God, and given to parents as a heritage from the Lord (Ps. 127:3), to be cared for and trained as for the Lord Himself.

Children are also a means of defence (for enemies are still in the land, as noted before)... The city gate was the place of authority and judgment. People settled their disputes there, and enemies attacked there too. So the psalm's picture is easy to understand. The man whose quiver is full of such arrows — children — has the means to defend his cause when someone attacks it unjustly. He can face his enemies without fear.

In the coming age of Christ's reign on earth, God will bless Israel with many children. Israel will learn that children are a heritage from the Lord, a reward for depending on Him. Today God does not give this blessing to every godly believer. Often the comfort of spiritual children makes up that lack. And every imbalance of this present time, while the world still rejects Christ, He will put right in the coming glory.

She was suffering — she had not had any children (children being rightly regarded by Israelites as a gift from God: Ps. 127:3).

We may remind ourselves that in preaching the gospel too, children are a heritage from the Lord. That keeps us free from human methods for getting results. It keeps us free from appeals to natural feeling. And it leads us to depend only on the almighty power of the Holy Spirit and on the favour and blessing of God.

Besides, if they needed human strength to drive back the enemy, God could supply it. "Look, the inheritance of Jehovah (that is, what He gives) is children, and His reward the fruit of the womb." For defence or for attack, let them rely on what He will provide.

"Children of the youth," I take to be "young men." The Lord had built the city, so the sons grew up like plants, and their daughters like the polished corners of the temple. The streets of Jerusalem, where the Lord was, would be full of boys and girls playing, themselves a blessing from the Lord. They were like arrows in the hand of the mighty man — His quiver was full of them, and He would speak with His enemies.

He also gives "the children of youth" — those who have the strength and vigour of youth, whom the Lord will use to defend the house and meet the enemy in the gate.

Children, moreover, are a means of defence (for enemies are still in the land, as noticed before): "As arrows are in the hand of a mighty man; so are children of the youth." The gate was the place of authority and judgment, where people settled their disputes. It may also have been a place of attack by outside enemies. So the psalmist's meaning is easy to understand. The man who "has his quiver full of" such arrows — children — will have the means to defend his cause when enemies attack him unjustly. He can stand up to them with confidence.

Then the psalm likens children to arrows in the hand of a warrior, useful for gaining victories over enemies. "Happy is the man who has his quiver full of them" (v. 5). There are some who criticise those who have more than one or two children, but God does not. Susannah Wesley, we are told, had 22 children, and taught them all to read by using the Word of God.

Jehovah took pleasure in the families of His people. So we read in a well-known Song of Ascents, "Look, children are an inheritance from Jehovah, the fruit of the womb a reward. As arrows in a mighty man's hand, so are the children of youth..." Yet David tasted bitter sorrow when he set his heart on them too much. What irony in the outcome of the one he called "Father of peace"? He rose up as an empty and unscrupulous pretender against him, and to his own destruction. ... Only he who is born of God has life everlasting.

In the preaching of the gospel, for example, children are an inheritance from the Lord. This keeps us free from all human methods to secure success, and from all appeals to nature and sentiment. It leads us to depend only on the almighty power of the Holy Spirit, and on the favour and blessing of God.

Children are also a means of defence, since enemies are still in the land: "Like arrows in the hand of a warrior are the children of one's youth." This also explains the next verse. The gate was the place of authority and judgment, where people settled disputes, and perhaps the place where enemies from outside attacked. The man whose quiver is full of such arrows — children — has the means to defend his cause when someone attacks him wrongly. So he can face his enemies without fear.

The psalm likens children to arrows in the hand of a warrior, useful for winning victories over enemies. "Blessed is the man who fills his quiver with them!" (v. 5). There are some who criticize those who have more than one or two children, but God does not. We are told that Susannah Wesley had 22 children, and taught them all to read by using the Word of God. God used her son John Wesley to bring large numbers to salvation. God gave her son Charles grace to write more hymns than anyone else on record — many of them very good hymns.

They had learned how useless it was to build the house without the Lord's approval. They had felt their powerlessness to keep the invader out of the city. All extraordinary watchfulness on man's part was only in vain. God would have His people trust Him. Besides, if they needed human strength to drive back the enemy, God could supply it. "Behold, children are a heritage from the LORD (that is, what He gives), the fruit of the womb a reward." For defence or for attack, let them rely on what He will provide.

"Children of the youth" I take to mean "young men." It was not "Woe to those who are pregnant and to those who are nursing infants in those days," for the Lord had built the city, and the sons grew up as plants, and their daughters as the polished corners of the temple. It was not now to say, "Blessed are the barren and the wombs that never bore" — the full blessing had come in. This was not the prosperity of the world, as in Psalm 49, in a time of sorrow. It was the blessing of the Lord in the time of blessing. The city stood built, and the streets of Jerusalem, where the Lord was, would be full of boys and girls playing — themselves a blessing from the Lord. They were as arrows in the hand of the mighty man — His quiver was full of them, and He would speak with His enemies.

Then He will have children as "a heritage from the LORD," a new people; "from the womb of the morning, the dew of your youth will be yours" (Psalm 110:3). Then He will be called happy.

Yet David tasted bitter sorrow when he set his heart too much on them. What irony in the outcome of the one he called "Father of peace," who rose up as an empty and unscrupulous pretender against him and to his own destruction. Nor was he by any means the only one who yielded a crop of sin and shame and blood. Yes, "He who sires a fool gets himself sorrow, and the father of a fool has no joy." Only he who is born of God has everlasting life.

We may well remind ourselves that, in the preaching of the gospel for example, children are an inheritance from the Lord. This will keep us free from all human methods of ensuring success, and from all appeals to nature and sentiment. It will lead us to depend on the almighty power of the Holy Spirit alone, and on the favour and blessing of God.

The previous Psalm teaches that the Lord Himself is the source of all blessing and prosperity. Without Him no one can accomplish or establish anything. If that is so, this Psalm gives us the character of those on whom His favour rests: "Blessed is everyone who fears the LORD, who walks in His ways." (v. 1.) It then describes the blessing they enjoy.

The first verse shows the spiritual condition and character of those who enjoy the favour of the Lord. The fear of the Lord marks them, along with a practical walk that agrees with His ways. Their walk is not governed by the fear of man, nor by the legal fear of consequences. Their godly practice flows from a spiritual condition.

"Fearing the Lord" describes a man who acts with a good conscience before Him. So we read, "Happy is the man who always fears" (Proverbs 28:14). That is the man who with holy fear seeks grace to avoid everything that would grieve the Spirit of God. And "walking in His ways" points to the conduct that follows from fearing the Lord — a walk formed and governed by the word of God.

It is marvellous grace that plants the fear of the Lord in human hearts. Some do not have it, others do. But the blessing of this is wonderful, for it moves the heart to walk in the ways of the Lord — a precious privilege indeed. Labour then will not be mere "works of the flesh," but work moved by the knowledge of God.

The general statement made here includes all in that day who fear the Lord. It takes in not only the descendants of Israel, but the foreigner who will have a share in the land. (Ezek. 47:22.)

There is nothing of heaven in either of these Psalms. The blessings named belong to the earth alone. Heavenly things are certainly connected with them, for heaven will be opened in that day, and angels will go up and down upon the Son of man (John 1:51). But the centre of the scene presented here is Jerusalem on earth.

But if the Lord's blessing alone can keep or give success, those who fear the Lord can count upon it. And this is true. It does not exclude persecution, nor does it exclude discipline and the exercise of faith. But when we walk in the fear of God, we are in the path of peace even here. "Who will harm you, if you are followers of what is good?" It does not mean a prosperity that consists in gratifying our desires. It means the peaceful enjoyment of divine favour here below.

What a picture it presents of the calm, quiet enjoyment of the earthly people! How often had their fathers sown for others to reap! How often had the enemy invaded the land and carried off the produce of the soil! (Judges 6:3, 11.)

It is the happiness of the obedient man. He lives on his own labour — he does not hand it over to another. Wife and children are the adornments of his house; and now there is no thought of enemies in the gate.

First, he should enjoy the fruit of his own labour. This is simply the fulfilment of the promises God made to His people, on condition that they observed and kept His commandments (see Deuteronomy 28:1-12). The same chapter shows the contrast. There God warns them that, if they turned aside from His statutes and laws, others would eat the fruit of their land and all their labours. (v. 33.)

A soul kept in holiness before God enjoys the sense of His favour. This soon proves to be the secret of all true happiness... So the godly Israelite learns here that God's eye was upon him. Sorrows and trials might still lie ahead. Even so, good would be the certain result of God's government and ways.

But if the Lord's blessing alone can keep or give success, those who fear the Lord can count on it. And this is true. It does not exclude persecution, nor does it exclude discipline and the exercise of faith. But when we walk in the fear of God, we are in the path of peace even here... It does not mean a prosperity that consists in gratifying our desires, but the peaceful enjoyment of divine favour here below.

And do not forget that there is a sense in which this may be true now of the children of God. If they walk with no regard for His word, with themselves as their object, God will often come in and deal with them in their circumstances. How many have set out to get on in the world! They laboured long and hard to reach their ends, and then, just as their goal was in sight, all the fruit of their toil suddenly disappeared. God's blessing can only rest on the labours of those who fear Him and walk in His ways.

It is marvellous grace that plants the fear of the Lord in human hearts... Labour then will not be mere "works of the flesh," but work moved by the knowledge of God; and in feeding on His Word the soul is truly happy (v. 2): all is in proper order.

Verses 2 to 4 describe the blessings of the God-fearing man. With the Millennium in view, the blessings are of an earthly order, rather than heavenly as with the Christian. Such a man will be blessed in his labours, happy in his spirit, blessed in his circumstances, and in the relationships of life.

Verses 2 to 4 describe the blessings of the God-fearing man. The Millennium is in view, so the blessings are earthly ones, not the heavenly blessings the Christian has. Such a man will be blessed in his labours, happy in his spirit, blessed in his circumstances, and in the relationships of life.

This verse gives us a beautiful picture of family life as God meant it to be. The outstanding feature of the vine is fruitfulness. The children being like olive plants would speak of prosperity and contentment. The table speaks of fellowship. A well-ordered home should show these features.

The reader will remember that verse 3 speaks of the blessing of the earthly people. Keeping this in mind, he will notice the matchless beauty of the pictures drawn from the vine and the olive. The fruit of the vine is said to cheer both the heart of God and man. The fatness of the olive shows the blessing and privileges of God's people on the earth. It is indeed an exquisite picture of a happy family.

Their affairs will prosper, and their families will know God's blessing. But this is not the worldly prosperity we can see now. It is tied straight to the kingdom set up in power on Mount Zion.

It is marvellous grace that plants the fear of the Lord in human hearts. Some do not have it, others do. But the blessing of it is wonderful, for it moves the heart to walk in the ways of the Lord — a precious privilege indeed. The context shows that this will be true in the millennium: the wife like a fruitful vine, the children like olive plants all around the table. In that day sin will spoil fruitfulness far less than it does now.

Many believers today will appreciate it. What greater joy have they on earth, apart from the gathering of God's people, than to see harmony in their families? Their children grow up around their table, no seat yet empty, and all give promise of the work of the Spirit of God in their souls. And let it be said plainly: Christian heads of households have every right to look for the spiritual meaning of this picture of domestic peace and blessing to come true.

It does not exclude persecution, nor does it exclude discipline and the exercise of faith. But when we walk in the fear of God, we are in the path of peace even here. It does not mean prosperity that consists in getting what we want. It means prosperity that consists in the peaceful enjoyment of God's favour here below.

The last three verses, we judge, go together. That is to say, verse 4 introduces verses 5 and 6 rather than summing up the first three. Its first word confirms this reading. "Behold," says the Psalmist, "thus — that is, in this manner — shall the man be blessed who fears the LORD." Then he goes on to explain the manner.

Verses 2 to 4 describe the blessings of the God-fearing man. The coming age of Christ's reign on earth is in view, so the blessings are earthly, rather than heavenly as they are for the Christian. Such a man will be blessed in his work, happy in his spirit, blessed in his circumstances and in his relationships. "Thus shall the man be blessed who fears the LORD."

The first verse presents the spiritual condition and character of those who enjoy the favour of the Lord. They are marked by the fear of the Lord, and a practical walk in keeping with His ways. Their walk is not governed by the fear of man, nor by a legal fear of consequences. Their godly practice flows from a spiritual condition.

"Fearing the Lord" describes a man who acts with a good conscience before Him… the one who with holy fear seeks grace to avoid everything that would grieve the Spirit of God. And "walking in His ways" points to the conduct that follows from fearing the Lord — a walk shaped and governed by the word of God.

It is marvellous grace that plants the fear of the Lord in human hearts. Some do not have it, others do. But the blessing of this is wonderful, for it moves the heart to walk in the ways of the Lord. That is a precious privilege indeed. Labour then will not be mere "works of the flesh," but something moved by the knowledge of God.

The general statement made here includes all in that day who fear the Lord. It takes in not the descendants of Israel only, but the foreigner who will have a portion in the land… How often had their fathers sown for others to reap! How often had the enemy invaded the land and carried off the produce of the soil! Their affairs shall prosper, and in their families God's blessing shall be known.

If the Lord's blessing alone can keep or give success, those who fear the Lord can count on it. And this is true. It does not rule out persecution, nor does it rule out discipline and the testing of faith. But when we walk in the fear of God, we are in the path of peace even here… It does not mean a prosperity that consists in gratifying our desires. It means the peaceful enjoyment of God's favour here below.

In Psalm 128 the mark of an ideal husband is that he fears the Lord (vv. 1, 4). Because he fears the Lord his home is ordered… So there is a responsibility for every head of every home to fear the Lord. That means, I believe, obedience to the Lord, reverence for the Lord and subjection to His will.

It begins here: "The LORD bless you from Zion!" All Israel's blessing in a future day will come out of Zion. Zion will be the seat of the Lord's throne on earth. So the apostle writes, "The Deliverer will come from Zion, he will banish ungodliness from Jacob" (Romans 11:26). To be blessed out of Zion would therefore be the crown of all blessing for Israel. It will come with the reign of Messiah, and so will fulfil the glowing predictions of the prophets.

If the God-fearing man is blessed like this, he is always to remember that his blessing comes from the Lord. It flows from Zion as the centre of blessing for the earth. When the Lord rules from Zion, Jerusalem will prosper and Israel will be at peace.

Notice here the true mark of healthy godliness — being in communion with the heart of God. The Lord has set His affections on Jerusalem. So everyone who fears Him and walks in His ways will also love Jerusalem. He therefore promises that such a person will see the good of Jerusalem all the days of his life. That promise is a blessed answer from the Lord's heart to a desire in His people which He Himself had created. To understand this for ourselves, we only have to put the Church in place of Jerusalem.

Verse 5 shows this to be true above all in that coming day. Zion is the special name given to Jerusalem in the day of her great restoration. "May you see the prosperity of Jerusalem all the days of your life." And life then will not be short. Isaiah says, "like the days of a tree shall the days of my people be" (Isaiah 65:22) — that is, a thousand years.

This Psalm lets us, so to speak, look inside the house. The wife and the children are all there. No gaps in the family circle, no memory of someone once there and there no longer. Death has not entered. Not a chair, not a place once filled and now seen to be empty. With the Lord living in Zion, these words become plain. Yet from the death of Solomon until the days of Titus, could that have been the people's portion in full?

The psalm declares these blessings to be the portion of whoever fears the Lord. It is present blessing on earth — blessings out of Zion. And it is the desire of the godly heart: Jerusalem in prosperity all their days. This speaks directly to the faithful remnant of Israel. Even so, the godly Gentile who fears the Lord in this way, owning Israel's God, would in principle enjoy the blessing and rejoice with His people.

If the Lord's blessing alone can keep us or give success, then those who fear Him can count on it. And this is true. It does not rule out persecution, nor does it rule out discipline and the testing of faith. But when we walk in the fear of God, we are in the path of peace even here. This is not prosperity that feeds our own desires, but the peaceful enjoyment of God's favour here below. But there is one joy above all others, spoken of here as the fruit of godliness — seeing the Lord's people, and the Lord's dwelling, in prosperity and peace, clearly blessed by God. As far as this world goes, this is the highest and most constant wish of the heart.

The promised blessing widens further still: "Yes, may you see your children's children." So God's favour will rest on the descendants of His people. He promised this when He gave the law — "showing steadfast love to thousands of those who love me and keep my commandments." This is the conclusion, as we understand the Psalms, of the true Israelite's blessing.

Zion is the special name given to Jerusalem in the day of her great restoration. "May you see the good of Jerusalem all the days of your life." And life then will not be short, "for like the days of a tree shall the days of my people be" (Isa. 65:22), that is, 1000 years. Well indeed it might be said, "Yes, may you see your children's children" (v. 6). "Peace be upon Israel."

This Psalm (128:3-6) allows us, so to speak, a look inside the house. The wife and the children are all there. No gaps in the family circle, no memory of someone once there but there no longer. Death has not entered it. Not a chair, not a place once filled and now seen to be empty.

If the God-fearing man is blessed like this, he is always to remember that his blessing comes from the Lord. It flows from Zion, the centre of blessing for the earth. When the Lord rules from Zion, Jerusalem will prosper and Israel will be at peace.

"A song of the ascents." It is millennial blessedness on earth, when Christ reigns and blesses out of Zion. To interpret it of heaven or the church is to deny the kingdom yet to be restored to Israel.

As you may notice, the word "and" after "children" is an addition. Leaving it out, we read the last clause, with many others, as "Peace be upon Israel." If we accept that, it is very beautiful, because the Psalm starts with divine blessing and closes with divine peace. What an opening into the heart of God this gives us! And if He wants peace to rest on His own, we too should pray and work toward it.

To understand this for ourselves we only have to put the Church where Jerusalem stands. The Church is the dearest object of the heart of Christ, for He loved the Church and gave Himself for it. So any of us may be active, and may look full of zeal and devotion. Yet we cannot be in communion with the heart of Christ unless the Church is also the supreme object of our affections. Let us not shrink from how searching this test is.

If only the Lord's blessing can keep or give success, then those who fear the Lord can count on it. And this is true. It does not rule out persecution, nor does it rule out discipline and the testing of faith. But when we walk in the fear of God, we are in the path of peace even here.

How naturally the bright prospect of the future, and the announcement of the coming blessing to Israel, bring back the sorrow of the past! "Greatly have they afflicted me from my youth" — let Israel now say — that is, from the exodus out of Egypt under Moses. The Babylonian, the Roman and the Assyrian powers used their full might against the people and left Jerusalem in ruins. Yet the nation will prove to have survived the heaviest blows.

The expression "from my youth" appears in the first two verses. It refers to Israel's earliest days, the beginning of their history in the land of Egypt. Tracing their course all down the centuries, they have to admit that their enemies afflicted them many a time. Almost every historical book of the Old Testament records their sorrows and chastenings from this source. And why all this affliction? Scripture after scripture declares that it was because of their disobedience and rebellion, their refusal to submit to the Lord their Redeemer.

They could only lie down while the enemy who had enslaved them did what he liked with them. Yet, wonderful mystery, that enemy had not prevailed against them. But there was One who said "Me" for them — One who in all their afflictions was afflicted. His Spirit now taught them to speak as people who recognised the ways of God.

Human wickedness has invented every kind of cruelty in the attempt to wipe them out. Yet Israel can say, "They have not prevailed against me." Powerful nations and worldwide empires have hated and opposed them, yet they have been preserved. The empires that opposed them have decayed and passed away. They are a mere handful among the great mass of mankind. Still they have kept their nationhood, preserved their traditions, and remained a separate people.

The name of David does not appear in the heading of Psalm 129, but its contents seem to point to him as the human author. How many times was he afflicted from his youth up! Much afflicted indeed, yet his enemies never prevailed against him. What he could say about his troubles, Israel will be able to say too, for in this respect his life summed up their national history. They will never be out of affliction until they humble themselves and make a place for the Lord by enthroning Him in Zion, in the person of the once-rejected Jesus… The nations have been like hammers striking an anvil. Like an anvil, Israel has outlasted her persecutors, and will outlast those who strike her today.

The soul looks back and sees God's faithful dealings all along the road — a blessed thought! How sweet it is to turn back and see this. We had to walk by faith, and it seemed as though He did not see. Yet all the while the eye of the Lord waited on us and ordered everything!… Here the psalm looks at sorrow and trial, the hostility of God's enemies against God's people. But it was in vain. Even if He had chastised, God had been faithful.

"Greatly have they afflicted me from my youth" — let Israel now say — that is, from the exodus from Egypt under Moses. The Babylonian, the Roman and the Assyrian powers used their might against the people, and left Jerusalem in ruins. But the nation will be found to have survived the heaviest blows. And, knowing that they would soon enjoy the millennial blessing, they add, "but they shall not prevail against me" (older wording; the ESV reads "yet they have not prevailed against me").

And why were they afflicted like this? Scripture after scripture proclaims the reason: their disobedience and rebellion. They refused to live in obedience to the Lord their Redeemer. "If you walk in my statutes and observe my commandments and do them, then… I will walk among you and will be your God, and you shall be my people. … But if you will not listen to me and will not do all these commandments… I will set my face against you, and you shall be struck down before your enemies" (Leviticus 26).

The same is true for Christians as for Israel, for the principles of God's government of His people are the same in all ages.

Here, though, they recall their sorrows in order to magnify the faithfulness of God. After speaking of the afflictions they had suffered from their enemies, they add, "Yet they have not prevailed against me." The prophets are full of this blessed truth. God allowed, and indeed sent, nation after nation to overcome and chastise His rebellious people. Yet He never wholly gave them up. He watched over them with infinite tenderness and longing of heart, and He stepped in again and again to help them for His own name's sake. For example, we read that "the LORD saw that the affliction of Israel was very bitter." But the LORD "had not said that he would blot out the name of Israel from under heaven." So "he saved them by the hand of Jeroboam the son of Joash" (2 Kings 14:26-27).

Human wickedness has tried every atrocity it could invent to wipe them out. Yet Israel can say, "They have not prevailed against me." Powerful nations and worldwide empires have hated and opposed them, yet they have been preserved. The empires that opposed them have fallen into decay and passed away. They are only a handful among the great mass of mankind. Still they have kept their nationhood, preserved their traditions, and remained a separate people.

They could only lie down and let the enemy who had enslaved them do whatever he wanted. Yet — wonderful mystery — these enemies had not prevailed against them. But there was One who said He was for them — One who in all their affliction was afflicted. His Spirit now taught them to speak as people who recognised God's ways.

How many times was he afflicted from his youth up! He was much afflicted, yet his enemies never prevailed against him. Israel will be able to say about their troubles what he said about his. In this respect his life summed up their national history. And they will never be out of affliction until they humble themselves and make room for the Lord by enthroning Him in Zion, in the person of the once-rejected Jesus. Again and again through the centuries nations have plowed and made long furrows upon the back of Israel and looked like prevailing against them. They never have. They have been like hammers striking an anvil. Like an anvil, Israel has outlasted her persecutors, and will outlast those who strike her today.

The illustration in this verse only deepens the picture of their past sufferings. The plowers are named in verse 3 because, as the plough tears the earth, so the whip tears up the back. Long furrows will therefore mean long stripes and wounds. A striking comment on this description can be quoted from Isaiah: "Why will you still be struck down? … From the sole of the foot even to the head, there is no soundness in it, but bruises and sores and raw wounds." (Isa. 1:5-6.)

Looking back over the past, Israel may say that the nations of the world have afflicted them from the time of the nation's childhood in Egypt. That was when their history as a distinct nation began… Human wickedness has tried every atrocity it could devise to wipe them out. The plowers have indeed plowed his back and made long their furrows. Yet Israel can say, "They have not prevailed against me." Powerful nations and world-wide empires have hated and opposed them, yet they have been preserved. The empires that opposed them have decayed and passed away.

The prophets are full of this blessed truth: while God allowed, and even sent, nation after nation to overcome and chastise His rebellious people, He never wholly gave them up. He watched over them with endless tenderness and longing of heart, and stepped in again and again to help them, for His own name's sake.

And why did all this affliction come on them? Scripture after scripture says it was because of their disobedience and rebellion. They refused to walk in subjection to Jehovah their Redeemer. "If you walk in my statutes and observe my commandments and do them, then … I will walk among you and will be your God, and you shall be my people… But if you will not listen to me and will not do all these commandments … I will set my face against you, and you shall be struck down before your enemies. Those who hate you shall rule over you, and you shall flee when none pursues you." (Lev. 26.)

The look back over Israel's history in verses 1-3 is not about the nation's conduct as the professed people of God. Their own way did bring these afflictions on them at the hand of the enemy. But what these verses review is the long-standing, bitter injury and reproach cast on them by their godless enemies. Those enemies served Jehovah's purpose without knowing it, and He used them as the rod of His displeasure to chasten His own people. Yet they thought highly of their own power and credited their greatness to themselves.

While this may be figurative for Israel, it was literal for the Lord Jesus… Certainly the Lord Jesus Himself bore far more than Israel suffered.

They ploughed long furrows on His back, scourging Him with a bone- or metal-tipped whip (Psalm 129:3; Matt. 27:26). That was terrible. But what Isaiah 53:5 refers to was far more terrible. It describes the judgment God laid on Him because of the sins He was bearing… Keep in mind that where the emphasis is on what Christ suffered from men, the outcome is always judgment on men (e.g. Psalm 69). But where the emphasis is on what He suffered from God for sin and sins, the outcome is blessing to men (e.g. Psalm 22).

Again and again through the centuries, nations have plowed and made long furrows upon the back of Israel. They looked like they were prevailing over Israel. They never have. They have been like hammers striking an anvil. Like an anvil, Israel has outlasted her persecutors, and will outlast those who strike her today… They will never be out of affliction until they humble themselves and make room for the Lord. That means enthroning Him in Zion, in the person of the once-rejected Jesus.

But if Israel has endured these bitter sorrows under the rod of their enemies, they now confess that the Lord is righteous. In one word they justify God for all His past dealings with them. By saying this they admit that they had only received what they deserved. Nehemiah said, "You have been righteous in all that has come upon us, for you have dealt faithfully and we have acted wickedly." So now Israel owns that God has been righteous in all His ways. This is the place of all blessing, both for sinners and believers. When the awakened soul justifies God and condemns himself — as the dying criminal on the cross did — forgiveness and blessing are near. And when a believer under God's discipline justifies God, the end is reached. He has "heard" the rod, and the One who appointed it.

Israel's own unrighteousness may have called for their afflictions under God's government. Still, the righteousness of the Lord had not allowed the nations to prevail against Israel. So they own, "The Lord is righteous." They justify the Lord in all His dealings, whether in allowing their afflictions, in preserving them in their afflictions, or finally cutting apart the cords of the wicked and setting them free from their enemies (Jer. 30:8-9).

Israel may be celebrating the Lord's righteousness not only in His past dealings with them, but also in their present deliverance, for they add that He has cut the cords of the wicked. The "cords" of the wicked mean the bondage in which the wicked held Israel. In Psalm 2 the kings and rulers of the earth take counsel together against the Lord and against His anointed. They say, "Let us burst their bonds apart and cast away their cords from us." Those are the bands and cords in which God held and restrained them. What Israel then proclaims is that God has set them free from their slavery and servitude, and given them liberty in their own land for His service.

He may be acting with the enemies of His people, but He is not Himself an enemy. Israel may look back over her long afflictions and see how men brought them on her. Yet they never prevailed. They have not done what they intended; and they have done what they never intended. They have been like plowers plowing on the back — painful and humiliating work enough. But it still means sowing and harvest. And the plow is set aside even before that. He who uses it for good, sets it aside too, to have the good.

They could only lie down and let the enemy who had enslaved them do whatever he wanted. Yet, wonderful mystery, these had not prevailed against them. But there was One who said He was for them — One who in all their affliction was afflicted. His Spirit now taught them to speak with understanding of the ways of God. And here is the sum of it: Israel, through mercy, now stood in righteousness.

How sweet it is to look back and see that the eye of the Lord has watched over us without a break and ordered all things! At the time we had to walk by faith, and it seemed as though He did not see. ... Even if He had chastened them, God had been faithful. Now He had shown His righteousness — faithful to His own ways and promises, to the expectation He had raised, and to the trust He had called for. He had cut apart the cords of the wicked. We may expect it. He will chasten if needed, though He does not afflict willingly; but He will make good the expectation of faith.

(vv. 5-8) Based on the truth that the Lord is righteous in all His dealings, the godly remnant look for the final defeat of their enemies. They view the wicked not only as the opposers of Israel, but as the haters of Zion. Behind the hatred of Israel is the hatred of the Lord and His centre of rule for the earth.

The second part of the Psalm begins with verse 5. In it Israel asks for the confusion and defeat of the haters of Zion. To understand this, keep in mind that the haters of Zion are God's enemies. Zion has now (in these Psalms) become the place where Jehovah lives, and the seat of His throne… So to hate Zion was to stand in complete opposition to God, and to His purposes of blessing for His people.

Their character was now brought out: they hate Zion, with which the Lord in grace was identified. But there was no blessing from God or man on them, while Israel would blossom and bud and fill the face of the world with fruit.

The name of David does not appear at the head of this Psalm, but its contents seem to point to him as its human author. How many times was he afflicted from his youth up! Much afflicted indeed, yet his adversaries never prevailed against him. What he could say about his troubles Israel will also be able to say, for in this way his life summed up their national history. They will never be out of affliction until they humble themselves and make a place for the Lord by enthroning Him in Zion, in the person of the once-rejected Jesus… Again and again through the centuries, nations have plowed long furrows on Israel's back and looked as if they were winning. They never have. They have been like hammers striking an anvil. Like an anvil, Israel has outlasted her persecutors, and will outlast those who strike her today.

So the psalmist prophesies and prays for the destruction of the wicked at the hands of the righteous God. He sees their cords cut apart. He prays that those who hate Zion may be turned back in shame — for in hating Zion they hate the purposes of grace tied to it. They are like grass on the housetops, which withers before men think enough of it to pull it up. It never gives a handful to the mower or an armful to the binder. So let them be under the ban of God, cut off from Jehovah's blessing. So indeed must evil, as evil, find its doom from God.

Far be it from us to say that the Psalms are not right. This is what marked out the saints in Israel of old. It will mark them out again in their midst when the former dominion comes with even greater glory in the day of the Lord… But we are called out meanwhile from Jews and Gentiles, and we make up the one body of Christ. We have the privilege and the duty of showing the grace of Him Who suffered for us, who left us an example that we should follow His steps.

What would answer to it now would be to hate the Church of the living God. As we may see in the case of Saul of Tarsus, to hold hatred against believers was to cherish enmity against Christ. He not only identifies Himself with His own, but, since they are united to Him by the Holy Spirit, He regards them as a part of Himself, members of His body. This explains the question He put to Saul, "Why are you persecuting Me?"

Verse 6 refers to roofs covered with sod, where grass might begin to grow. But it quickly withers. In the same way, the ungodly will seem to prosper at first, but very soon wither to nothing.

Isaiah uses the same picture of grass on the housetops to show God's judgment on His enemies. He says, "like plants of the field and like tender grass, like grass on the housetops, blighted before it is grown" (Isaiah 37:27). It is a figure to show the effect of judgment upon the haters of Zion. Under the wrath of God, it would soon be clear that they were cut off from the sources of nourishment and life. So they would wither away like grass that has no depth of soil. There would be no fruit, then, for God or man — nothing for the mower or for the binder of the sheaves.

The Lord is righteous in all His dealings. Resting on that truth, the godly remnant look for the final defeat of their enemies. They view the wicked not merely as the opposers of Israel, but as the haters of Zion. Behind the hatred of Israel is the hatred of the Lord and His centre of rule for the earth. Let such be like the withered grass on the housetops, useless for man, and unblessed by the Lord (compare Ruth 2:4).

But no blessing would come to them from God or man. Israel, meanwhile, would blossom and bud and fill the face of the world with fruit. No mower would fill his hand with them, nor any passer-by say, "The blessing of Jehovah be upon you."

He will discipline if needed, though He does not afflict willingly. But He will make good the expectation of faith. He will deliver and bless. And the expectation of the proud will be like the grass on the housetop.

In the long run it becomes clear. You cannot build safely on experience with little or no real foundation of Scripture beneath it. It reminds us of the verse, "Let them be like the grass on the housetops, which withers before it grows up" (Ps. 129:6).

Verse 6 refers to roofs covered with sod, where grass might begin to grow. It withers fast. In the same way, the wicked will look as if they prosper at first, but very soon they wither to nothing.

Isaiah uses the same picture of grass on the housetops to show God's judgment on His enemies. He says they had become "like plants of the field and like tender grass, like grass on the housetops, blighted before it is grown" (Isaiah 37:27). It is a figure to show the effect of judgment upon the haters of Zion. Under the wrath of God, it would soon be clear that they were cut off from the sources of nourishment and life. So they would wither away like grass that has no depth of soil. There would be no fruit, then, for God or man — nothing for the mower or for the binder of the sheaves.

The Lord is righteous in all His dealings. On that truth, the godly remnant look for the final defeat of their enemies. They see the wicked not just as those who oppose Israel, but as the haters of Zion. Behind the hatred of Israel is the hatred of the Lord and His centre of rule for the earth. Let such be like the withered grass on the housetops, useless for man, and unblessed by the Lord.

Zion has now, in these Psalms, become the dwelling place of Jehovah and the seat of His throne... So to hate Zion was to stand in complete opposition to God, and to His purposes of blessing for His people.

So the psalmist prophesies and prays for the destruction of the wicked at the hands of the righteous God. He sees their cords cut apart. He prays that those who hate Zion may be turned back in shame — for in hating Zion they hate the purposes of grace that belong to it. Let them be like grass on the housetops, which withers before anyone thinks it worth pulling up. It never gives a handful to the mower or an armful to the binder. So let them lie under God's curse, outside Jehovah's blessing. Evil, just because it is evil, must meet its doom from God.

Their true character now came out: they hate Zion, and Jehovah in His grace had now joined Himself to Zion. But no blessing from God or man would rest on them, at the very time when Israel would blossom and bud and fill the face of the world with fruit. No mower would fill his hand with them, and no passerby would say, "The blessing of the LORD be upon you!"

We need not be surprised at the huge number of empty professions of faith. Like the seed on stony ground, they soon wither away — "with which the reaper does not fill his hand nor the binder of sheaves his arms." And even where grace has worked, if the response to it is only partial, how weak the testimony and the walk turn out to be.

Boaz comes from Bethlehem and calls out the blessing of the harvest to his servants (Ps. 129:8).

And now notice the closeness between the master and the servants. "And Boaz said to the reapers, 'The LORD be with you,' and they answered him, 'The LORD bless you.'" It is beautiful. There is perfect fellowship between the Lord and the reapers.

This is in contrast to the fruitfulness of grass growing in good soil. That fruitfulness is a full reward for the work of the reaper or the binder of sheaves. But those who make a good show at first and then wither away cannot expect onlookers to say to them, "The blessing of the LORD be upon you! We bless you in the name of the LORD!" (v. 8).

Let such be like the withered grass on the housetops, useless for man, and unblessed by the Lord (compare Ruth 2:4).

To hate Zion, then, was to stand in complete opposition to God, and to His purposes of blessing for His people. What would match it now would be to hate the Church of the living God. We may see this in the case of Saul of Tarsus: to hold hatred against believers was to cherish enmity against Christ.

They hated Zion which the LORD chose and loved; and their devastations were as cruel as they were fruitless, useless for destroying, as the end will show in that day.

But there was no blessing from God or man upon them, when Israel would blossom and bud and fill the face of the world with fruit. No mower would fill his hand with them, nor would any passer-by say, "The blessing of the LORD be upon you."

For a long time the wicked prospered on earth, and set himself against the purposes of God. Now the end appears, and the wicked pass away undesired and unblessed.

It is now the day of grace, and we can and should pray for those whom the god of this world has blinded, but we could not desire their blessing while they are in a state of active hostility toward the Lord and His people. So the apostle John writes, "If anyone comes to you and does not bring this teaching [the true teaching about the Person of Christ], do not receive him into your house or give him any greeting, for whoever greets him takes part in his wicked works." (2 John 10, 11.)

Psalm 129 reviewed the outward afflictions of Israel in the presence of the righteousness of the Lord. Psalm 130 describes the inward distress of soul because of sins seen in the light of the mercy of the Lord.

In this psalm it is not enemies that cause the cry of distress, but it is worse, for it is out of the depths the psalmist cries to God (v. 1). The depths have to do with his own sin, for God makes us more deeply feel this than opposition from without. For it is well said that our worst enemy is ourselves.

David's afflictions increased until he was brought into the depths — not merely of trouble but of repentance. If the first three verses of Psalm 130 be attentively read, it will be seen that here we have the language of a repentant man, who knew he could not stand in the presence of the Lord as the marker of iniquities.

But it is the one thing needed if we are to enjoy God's favour. What had brought Israel into the depths? It was their sins, their iniquities. There can never be hope for anyone until they, like Israel, come to feel and own their guilt. So the depths are a blessed place, when they are the result of the Spirit of God's work… The deeper a soul goes down before God under the sense of its sin, the more certain it is to enter a great and glorious deliverance. So let no one ever try to cut short this work in a soul that feels its sin. We can never feel too deeply how sinful sin is.

Though Israel was in the depths, he turned to the Lord. This is the blessed fruit of grace. It was the same with the tax collector. He felt his utter unworthiness so deeply that he would not even lift his eyes to heaven, yet he beat his breast and cried, "God, be merciful to me, a sinner." … This is the sure pathway to blessing. As soon as the sinner's eye turns to the Lord, faith has sprung up in the soul, however weak it is, and the light of the coming day has already begun to drive away the darkness that had wrapped around it.

But this is not just distress under the law. Confidence in Jehovah marks it, though deep distress and humiliation go with it. This is what happens when the sense of sin and the sense of mercy meet in the soul. Distress under law alone is more selfish in its terror, though it is good at destroying confidence in self and throwing the soul on mercy. Conviction joined with a sense of mercy feels more that it has wronged the God of goodness. It is a deeper work after all.

Psalm 130 starts with the words "Out of the depths." That is where we have all come from, and what depths they were! … In a much earlier Psalm there had been the cry, "Redeem Israel, O God, out of all his troubles" (Ps. 25:22). But troubles are only symptoms and results, while iniquities are the cause. We have not started on the upward way unless we have seen the depths we were sunk in and cried to the Lord out of them. That is how we taste His forgiveness for the guilt of our iniquities, and know His redeeming power rescuing us from under their weight and oppression.

There is no limit at all to divine forgiveness. There is no limit to how far the atonement reaches. There is no limit to the power and effect of the blood of Jesus Christ, God's Son, which cleanses from all sin.

The spiritual journey that David took began in the depths of repentance. No doubt the depth of his afflictions helped him there. If we have never been in the depths of repentance, we have never yet started on the journey at all.

Nothing could be sadder than the condition shown in the opening words of this psalm. Yet it is the necessary requirement for enjoying God's favour. For what had brought Israel into the depths? It was their sins, their iniquities. There can never be hope for anyone until, like Israel, they are brought to feel and own their guilt. To be in the depths, therefore, is a blessed place when it is the result of a work of the Spirit of God... The deeper a soul gets down before God under the sense of its sin, the more certain it is to enter into a remarkable and glorious deliverance. So let no one ever try to cut short the deep inner work in a convicted soul. There cannot be too deep a sense of the exceeding sinfulness of sin.

But if Israel were in the depths, he turned to the Lord. This is the blessed fruit of grace. It was the same with the tax collector. He would not even lift up his eyes to heaven, so deeply did he feel his own unworthiness. Yet he beat his breast and cried, "God, be merciful to me, a sinner!" So Israel, in our Psalm, cried, "O Lord, hear my voice! Let your ears be attentive to the voice of my pleas for mercy!" This is the sure pathway to blessing. As soon as the sinner's eye turns to the Lord, faith has sprung up in the soul, however feebly. The light of the coming day has already begun to drive back the darkness that covered it.

Psalm 130 takes up the sins of Israel as between the people and God. This is not merely legal distress. Confidence in Jehovah marks it, though it comes with deep distress and humiliation. That is what the sense of sin and the sense of mercy produce together in the soul. Mere legal distress is more selfish in its terror. It is still admirable, for it destroys confidence in self and throws the soul on mercy. But conviction joined with a sense of mercy is more the sense of having wronged the God of goodness. It is a deeper work after all.

Note — This psalm is marked out by its appeal to "Adonai." The reason is clear. He is indeed the Deliverer of His people, but He is also judge of the wicked on earth. Yet His people are chargeable with iniquities. How then? There is forgiveness. This is a deeply solemn question for them.

We can still look to God in our weakness, our failure, and even when we have erred and sinned. Blessed be His Name, His ear is always open to our cry. "If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness"... There is no limit at all to divine forgiveness. There is no limit to the extent of the atonement. There is no limit to the value and effect of the blood of Jesus Christ, God's Son, which cleanses from all sin.

A soul crying to God from the depths and getting forgiveness is one thing. A soul looking to Him in the path of practical righteousness is quite another. We must keep these two things distinct.

David's troubles grew until they brought him into the depths — not just the depths of trouble, but of repentance. Read the first three verses of Psalm 130 with care and you will see the language of a repentant man. He knew he could not stand in the presence of the Lord as the marker of iniquities. This Psalm holds the confession of personal sin and unworthiness... and it ends with the confident expectation of redemption from all iniquities.

In the presence of the Lord the repentant soul learns three great truths. First, no sinner can stand before God on the ground of his own merit. To mark iniquities means to notice them, or to keep them in memory so as to punish them. If the Lord does that, there is no hope for man — none can stand (Job 10:14; Job 14:16). Second, we have no standing before God through our own merits — but there is forgiveness through His mercy.

"The wicked will not stand in the judgment" (1:5). "The boastful shall not stand before your eyes" (5:5). "Who can stand before you when once your anger is roused?" (76:7). "If you, O LORD, should mark iniquities, O Lord, who could stand?" (130:3). These passages clearly connect the thought of standing with the throne of God. That throne must act in judgment against the sinner — unless, as the last psalm quoted shows, God can forgive the guilty one... Before that throne, then, the sinner in his sins cannot stand. It is not taught here that his standing has been a bad one, or that he must change it. On the contrary, it is plainly stated that as a sinner he has no standing before a God of judgment.

Here we find a soul in deep distress, crying out of the depths, and dreading that God should mark iniquity... There is a clear struggle here, and perhaps an effort to hide sin. The soul is afraid to make the worst known. It fears to lose the hope that came from sin not being marked. Such a hope is vain; such an effort is futile. God must know the very worst; there must be a full confession and a total, unreserved surrender. It is useless to conceal any part of the truth. Yet the soul shrinks back from telling everything. It dreads punishment. It holds false thoughts of God, and its misery deepens!

First, then, there is the confession of the holiness of God, and of what sin deserves. Not one on the face of the whole earth could stand before God's all-searching eye on the ground of his own merits. It is a great thing when the soul sees this. Then it will not try to justify itself. It will admit, frankly and fully, that it is subject to the righteous judgment of God. This gives God His place, and puts the soul, at the same time, into its only proper place before God.

People ask why God does not judge at once the men whose uncontrolled, devil-inspired ambitions break up the peace of the nations. But if God were to judge all the bad men in the world, how many would escape? "If you, O LORD, should mark iniquities, O Lord, who could stand?" (Ps. 130:3). God is not indifferent to the unrighteousness of men... but this is not the day of judgment but of mercy.

The chief interest of this Psalm is the deep sense that those praying express. They are helpless sinners before God. They hold on to Him, trusting His covenant name of mercy. At the same time they feel deeply that they are unfit for His presence. Forgiveness belongs to God, and they feel that forgiveness is their need. Their own iniquity has put them in the depths. Now a hand other than theirs must reach out and save them from the fruit of their own way.

In the presence of the Lord the repentant soul learns three great truths. First, no sinner can stand before God on the ground of his own merit. If the Lord marks iniquities — watching them, or keeping them in memory to punish — there is no hope for man. None can stand. Second, if we cannot stand before God by our own merits, there is still forgiveness through His mercy. Third, if God forgives it is that He may be feared, and not that men may think lightly of their sin or of God's mercy.

The fear of the Lord is the next thing the Psalm dwells on. Where the knowledge of His grace is real, it will surely lead there. "But with you there is forgiveness, that you may be feared." We might have expected it to say "loved" instead. But we may be sure there is no mistake. Grace leads to intimacy with God. The knowledge of God gained by one brought near to Him drives slavish fear out; it does not produce it.

There is the fear of torment; and there is the fear of forgiveness. How terrible the one! How sweet the other! Reader, mark the divine order: "But with you there is forgiveness, that you may be feared."

Note those words: "that you may be feared." God's forgiving grace always meets the broken-hearted confession of the one who has gone wrong. In the forgiven person that grace produces a deep sense of God's goodness, and with it a deep sense of how serious sin is. So he fears to grieve such a loving, patient, gracious One again. Such fear is not the fear that has torment. It is a godly, wholesome fear of sin.

Some have supposed that full and free forgiveness must produce carelessness and licence. And so it might, if God forgave us apart from repentance, and apart from a righteous basis for forgiveness laid in the work of redemption. But there is no forgiveness apart from these two things. The Psalm makes it plain: it begins with repentance and ends with redemption.

It is not, however, now merely legal distress. Confidence in the Lord marks it, though it comes with deep distress and humbling. This comes from the sense of sin and the sense of mercy joining in the soul. Mere legal distress is more selfish in its terror. Still, it is excellent for destroying confidence in self and throwing the soul on mercy. Conviction joined with the sense of mercy is more the sense of having wronged the God of goodness. It is a deeper work after all. Verse 4 is the honest acknowledgment of where the need came from, with grace meeting that need.

Psalm 130 takes up another subject — the sins of Israel as between the people and God. It is not, however, merely legal distress now. Confidence in the LORD marks it, even though it comes with deep distress and humiliation. This is the effect of joining the sense of sin and the sense of mercy in the soul. Mere legal distress is more selfish in its terror. It is still excellent for destroying confidence in self and throwing us on mercy. But conviction joined to the sense of mercy feels more the wrong done to the God of goodness. It is a deeper work after all. Here there is forgiveness with the LORD, so that He may be feared. And the soul waits on the LORD, though it has cried out of the depths.

Such waiting on the Lord could only spring from the confidence of faith. The word translated "wait" means "to hope that a thing will be done, and to wait steadily and patiently until it is done." Everywhere in the Scriptures, and above all in the Gospels, perseverance marks genuine faith. He was sure that there was forgiveness with the Lord. So the psalmist waits on Him until he enjoys the blessing he longs for. And he tells us, besides, the ground of his expectation: "and in His word I hope." This is what encouraged him to keep waiting. The word of God was the foundation of his trust, so he knew he would not be put to shame.

The soul sees in Him a holiness so great that, if He acted only in view of it, no one could stand. But with Him there is forgiveness as well. The mercy He shows is the very thing that produces reverent fear in those who receive it. And in that fear lies the beginning of all true wisdom. This makes Him the soul's one expectancy: it waits in hope on Him. His word sustains and directs this hope.

Meanwhile the soul waits for the Lord, and has placed his confidence in God's Word (v. 5). Yet this waiting is not passive. The psalm adds, "more than watchmen for the morning" (v. 6). That is, a longing expectancy is involved, and saying it twice underlines it.

It is a day of much public and united prayer. Week after week God's people gather to pour out their hearts before Him, praying for themselves and for others. So ask yourself: is there this waiting on the Lord, in the confidence of faith, for the answers to those prayers? Is there not a danger that we rest content with having prayed, and give too little attention to waiting for the blessings we asked for?

The psalmist is in a waiting attitude, hoping in the word of the Lord. He calls on Israel to hope in the Lord, because there is mercy and plenteous redemption with Him; but he adds that He shall redeem, not that He has done so. Mercy, expressing itself in redemption, does lie at the basis of the forgiveness preached in the gospel today. But we know redemption by the blood of Christ as an accomplished fact. And the full forgiveness we have received produces in our souls that fear of God which is such a healthy thing. We fear to grieve the love that has brought us so full a forgiveness.

He has acknowledged his sins and asked for forgiveness. So he has waited for Jehovah more eagerly than the morning watchmen watch for the first light of day. Most take this as a reference to the priests and Levites on duty in the temple, watching for the moment to offer the morning burnt offering.

Meanwhile the soul waits for the Lord and has put his confidence in God's Word (v. 5). Yet this waiting is not merely passive. The psalm adds, "more than watchmen for the morning" — that is, a longing expectancy is involved (v. 6). Saying it twice emphasises it.

Such waiting on the Lord could only come from the confidence of faith. The word translated this way means "to hope that a thing will happen, and to wait steadily and patiently until it happens." ... He also tells us the ground of his expectation: "and in His word I hope." That is what encouraged him to keep waiting. He had the word of God as the foundation of his trust, so he knew he would not be put to shame.

This is no longer only the distress of a soul under law. What marks it now is confidence in Jehovah, even though deep distress and humbling come with it. That is what happens when the sense of sin and the sense of mercy are joined in the soul. Distress under law alone is more selfish in its terror, though it does the good work of destroying confidence in self and throwing the soul on mercy. Conviction joined with a sense of mercy is more the sense of having wronged the God of goodness. It is a deeper work after all.

The mercy that He shows is the very thing that produces in the recipients of it that reverent fear in which lies the beginning of all true wisdom. This makes Him to the soul its one expectancy: it waits in hope on Him. His word sustains and directs this hope, waiting for the Lord more than the anxious watchers for the morning light.

So it was a waiting with all doubt cleared away, in which he already tasted the joy of his hope. ... Week after week God's people meet to pour out their hearts before Him in earnest prayer and pleading for others. So let this question be asked: do we wait on the Lord, with the confidence of faith, for the answers to those prayers? Is there not a danger that we are satisfied with having prayed, and care too little about waiting for the blessings we asked for?

If our times were in our own hand, deliverance would come too soon. If they were in our enemy's hand, it would come too late. But my times are in Your hand, and God's time is always best. ... When His people are low enough, and the enemy high enough, then the Church's morning star appears. Leave God to His own time. "My soul waits for the Lord." ... Deliverance may be delayed beyond our time; but it will not be delayed beyond God's time.

We know it is night now, because the "Sun of righteousness" is absent. His glory is hidden, and even the sharpest spiritual sight sees His rays only dimly. But are our desires turned with all their strength towards the returning light? Are we waiting for it "more than watchmen for the morning, more than watchmen for the morning"?

He has admitted his iniquities and asked for forgiveness. He has waited for the LORD more eagerly than the morning watchmen wait for the first light of day... But the final deliverance will not be individual only. It will be national. So all Israel are urged to hope in the LORD, "for with the LORD there is steadfast love, and with him is plentiful redemption. And he will redeem Israel from all his iniquities." This is fitting ground for them to stand on, and it shows a real work of God in the souls of those who take it.

The speaker is not yet enjoying what he seeks. Even so, he can testify with confidence to what is in the heart of God for His people... What an immovable foundation his faith had reached! His confidence did not rest on Israel's state, nor on his own prayers. It rested on the LORD's love, which never changes. That love both produced his confidence and kept it alive. He had learned the blessed lesson: God would act, not according to His people's need, but according to His own heart, according to Himself.

It is as if he said, "Do not doubt for one moment how our present sorrows will end. Keep trusting Him, wait on, and we shall find that He will step in for our deliverance beyond our highest expectations."

The psalmist then appeals to Israel to "hope in the LORD." He is the only prospect worth considering, and with Him is abundant redemption. Who else could supply the redemption Israel so badly needs?... But His mercy is mentioned before His redemption. Man's pride may rebel at the suggestion that he needs mercy. But that pride will have to be broken down before he can find redemption from the guilt of sin.

This water is also abundant; not a pool, but a "river"... The figure of a river is very beautiful. Its origin is hidden, but the further you trace it from its source, the wider and deeper it becomes. So is the grace of God in Christ... None of us know much of its depth, height, length and breadth. But we do know this: the longer we live, the more we feel our need of the glorious truths of God's sovereign and unchanging grace to hold us up, and the more we enter into its vastness.

In a much earlier Psalm there had been the cry, "Redeem Israel, O God, out of all his troubles" (Ps. 25:22). But troubles are, after all, only symptoms and results, while iniquities are the cause. We have not started on the upward way unless we have seen the depths we were plunged into and cried to the Lord out of them. Only then have we tasted His forgiveness for the guilt of our iniquities, and known His redeeming power rescuing us from their weight and oppression.

He calls Israel to hope in the Lord, because there is mercy and plentiful redemption with Him. But he adds that He shall redeem, not that He has done so. Mercy, showing itself in redemption, does lie at the base of the forgiveness preached in the Gospel today. But we know redemption by the blood of Christ as an accomplished fact. And the full forgiveness we have received produces in our souls that fear of God which is such a very healthy thing. We fear lest we should grieve the love which has brought us so full a forgiveness.

The psalmist, however, set the Lord before him and addressed his cry to Him. As a result he found what we find: first, that "with you there is forgiveness, that you may be feared"; and second, that He not only forgives but redeems. "He will redeem Israel from all his iniquities." In a much earlier psalm the cry had been, "Redeem Israel, O God, out of all his troubles" (Ps. 25:22). But troubles are, after all, only symptoms and results, while iniquities are the cause.

Verse 4 is the honest acknowledgment of where the need came from, with grace meeting that need. Verse 7 is what Israel can count on in the Lord. Verse 8 is the full counting on it for Israel — that is, redemption, not from troubles, but from iniquities.

What an immovable foundation his faith had reached! It was not Israel's state, nor his own prayers, but the unchanging nature of the Lord's love that produced and sustained his confidence. He had learned the blessed lesson that God would act, not according to His people's need, but according to His own heart, according to Himself. It is similar to what we find in Ephesians. There the apostle tells us that "God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ." So the psalmist can speak, not of redemption merely, but of plenteous redemption. It will be, he is fully assured, a redemption worthy of God Himself, and therefore beyond all His people's thoughts and expectation.

The psalmist then appeals to Israel to "hope in the Lord," for He is the only prospect worth considering, and with Him is abundant redemption. They have indeed waited long for this. But they themselves are to blame for the long delay, because they have rejected the only Lord who could meet their need. But His mercy is mentioned before His redemption. Man's pride may rebel against the suggestion that he needs mercy, but such pride will have to be broken down if he is to find redemption from the guilt of sin.

We understand this to go far beyond stepping in for their present relief and deliverance, and in fact to include the history of Israel to the end. The Lord will "redeem" Israel for ever from the consequences of their sins. In other words, a full and final redemption is in view here, not only a governmental one. It will be the fulfilment of the angel's word to Joseph: "You shall call his name Jesus, for he will save his people from their sins." The Lord of our psalm is this Jesus. On the ground of His one sacrifice, His finished work carried out at Calvary, He will redeem Israel from all his iniquities.

The final deliverance will not be individual only but national. So the psalm urges all Israel to hope in the Lord, "for with the Lord there is mercy, and with him is plentiful redemption, and he will redeem Israel from all his iniquities." This is fitting ground for them to stand on, and it shows in those who take it a real work of God in their souls. They cast themselves on God to do according to what He has said.

We come out of the depths when we cry to the Lord in true repentance. At once we may know a full and free forgiveness. It covers all our iniquities. It reaches us in mercy, and it rests on a plenteous redemption.

Notice first that David speaks to the Lord and before Him. Under His all-searching eye he says, "My heart is not haughty." … Nothing speaks so clearly of a powerful work of grace in the soul as having humility. It is the sure product of the sanctifying power of the truth. So it is the unfailing sign of growing likeness to Christ. To get down ever lower is to get morally ever closer to Him.

The exercises of his soul mark the godly man with lowliness that makes nothing of self. They mark him with meekness that gives place to others. So the natural haughtiness of the heart, which makes everything self, is judged. The lofty eyes that look down on others are condemned.

We shall see too in Psalm 131 that real exercise of soul subdued his passions. It was like the process of weaning: painful but necessary. Yet grace carried it through until his soul was as a weaned child. "Lord, my heart is not haughty nor my eyes lofty." This is after God's own heart: "a gentle and quiet spirit, which in God's sight is very precious." These traits of divine life are lovely, but they give no ground for boasting.

The humble soul is marked by an absence of reasoning. He is content to leave the management and outcome of everything in the hands of the Lord. He would not govern his circumstances if he could, nor does he wish to probe into second causes. Instead he connects everything with the Lord's ordering. He waits quietly before Him, satisfied with all His arrangements. How many lose the ground of dependence! They are eager to break into these great matters and explain things that are too high for them.

With a chastened spirit the soul stops occupying itself with things God has not revealed. Such things are too wonderful for it to understand.

There are great matters which are far too high for us and which the Lord holds in His own hands. He carries on His own work. He directs His testimony and preserves it when necessary. He orders and controls His servants. However, when well-meaning men try to do these things, they take up what they were never asked to do. They usually end up failing in what God did intend them to do!

Only He could say He was without the pride of the natural heart. Only He could disclaim every scornful look. None but Himself could invite the gaze of the Searcher of hearts, saying, "Lord, my heart is not haughty, nor my eyes lofty." What a lesson this is for His saints. If ever anyone walked this earth in our human form who was entitled to a lofty bearing and to take its great matters in hand, it was He who voluntarily accepted the lowest place, and who said, "I am gentle and lowly in heart."

One day Israel's pride will be humbled to acknowledge and receive the redemption that is in Christ Jesus. Then their attitude will change for good, as this psalm shows us. It will turn from proud self-exaltation to lowly submission and faith in the living God. This is not just an outward change, but a change of the heart (v. 1). What a contrast to Israel's condition for centuries past!

In verse 2 David shows us that in his case a weaning process followed the humbling process. Before, he had been like an unweaned child. Such a child keeps longing for what it wants, and frets because it is not satisfied. Now his soul was even as a weaned child. He had been set free from the fascinations of former days, and he "restrained and composed" his soul, as another translation puts it. His fretfulness was all gone. Even when he did not get all he wanted, calmness of spirit marked him.

An unweaned child may play happily with others. Yet put it with its mother, and it loses all its restraint and composure. The weaned child can be with its mother, calm and settled. It no longer feels the special pull that once ruled it, because it now knows other sources of food and satisfaction. Just in this way the soul is weaned from the world and the old loves connected with the world.

God has redeemed them from all their sins and delivered them from the enemy's power. The Lord Himself has become the portion of their hearts. As they enjoy this satisfying portion, they are weaned in practice from everything else. It is the same with believers now. Let them once discover what Christ can be to their hearts, and give Him first place there... and every attraction this world can offer will lose its power. So weanedness is the result of enjoying Christ Himself.

A weaned child will still long for its usual food, above all at the start. In the same way the believer will often be tempted to fall back on his old enjoyments, unless the power of the Spirit keeps him on guard. Israel did this in the wilderness, always craving the "meat pots" of Egypt.

Psalm 131 brings in a point of the highest importance. It matches what Christians know as liberty... Breaking the human will is work that God alone can carry through. Many have tried to subdue their sinful desires through monastery life and other strict systems of self-denial. Every one of them met with disappointment, and perhaps ended in despair... How is this to be reached? By death! Christ has been in the waters of death and dried them up for His people; otherwise no one could know deliverance.

How true, word for word, all this is of the eternal Son of the Father in His human nature, God's lovely man on earth! But when we ask whether it is just as true of His disciples, our own hearts rebuke us... He learned obedience through the things He suffered, and He also walked the path of real separation — the One who was not of this world, the heavenly Stranger. Whether the world attracted Him or distracted Him, He quieted Himself as a child weaned from its mother. Someone who is really weaned, we should notice, is not simply cut off from what once fed him. He has lost his old taste for it, and gained a new taste for the solid food that brings growth.

Some people would never take common ground with the unbeliever. Yet they are still troubled by doubts about some of God's ways in His government, and about the solemn question of eternal punishment. We would urge them to study that lovely little Psalm 131, and to drink in its spirit.

The psalm closes with a desire: that what one person has experienced may become the experience of the whole nation. If these are the ways of the Lord in bringing a weary soul to rest, then "O Israel, hope in the LORD from this time forth and forevermore."

Confidence in the Lord follows, and that is our third lesson. "O Israel, hope in the LORD from this time forth and forevermore." Nothing helps trust in Jehovah more than being weaned from natural things. The heart is then free to turn to Him who is invisible, and confidence in Himself is created and increased.

When the soul truly reaches this condition, what hope in God comes to stir the heart of the saint! Israel, now at true peace with God, may hope in Jehovah, the faithful covenant-God, from this time forth and forevermore.

So it will also be for Israel in the coming day. They will be weaned from the love of the old evil things that have trapped them all through their history. But that will only happen when they "hope in the LORD from this time forth and forevermore." When they find in Jehovah the Object of all their desires, the old desires will fade away.

The psalm might well close with urgent advice: "O Israel, hope in the LORD from this time forth and forevermore" (v. 3). That is, from the beginning of the millennium, and never stopping.

The lesson of the whole psalm, and of the psalm before it, is in this last verse. This exhortation gains great force when we remember that it comes out of the Psalmist's own experience. He found for himself that the Lord may be trusted at all times. He found that none who wait for Him are ever ashamed. So he says in effect, "Never give up your confidence in Jehovah; He will never disappoint your expectations. He may test you, keep you waiting, take you through many sorrows and trials, but He will never forget you or give you up. Always, therefore, hope in the LORD from this time forth and forevermore."

We are often surrounded by difficulties and temptations, and, like Peter, when we see that the wind is strong we begin to sink. Here is the sure and effective antidote to all fear and unbelief: hope in the Lord, and never stop hoping in Him. Do this however gloomy your circumstances look. He remains faithful; He cannot deny Himself. All that He is presses this exhortation on us: hope in Him from this time forth and forevermore.

And then he went forward to meet Goliath, sure that Jehovah was the strength of His people. He encouraged his soul with these closing words of that lovely psalm: "O Israel, hope in the LORD from this time forth and forevermore." How often the Lord by His Spirit vindicates and encourages His poor people in their own souls, when others wrongly reproach them!

David and all his afflictions are the ground of this appeal. These are what the Spirit of God calls, as it were, to the remembrance of Jehovah. He brings to mind David, and all the sorrows and persecutions he passed through when he was the anointed and yet rejected king. So now, how welcome it is to the heart of God when His people remind Him of the rejection and sufferings of His beloved Son... Always remember this: in our service as priests we are not to present ourselves or our blessings, but Christ and His afflictions.

It is one thing to have a right goal, as David had; it is another to be in the right spiritual state to reach it... God certainly allowed the afflictions David endured, and perhaps even designed them and sent them, so that he might gain the spiritual education he needed. The first verse of Psalm 132 names them. Affliction is also named in the first verse of Psalm 129, and Psalms 129, 130 and 131 are taken up with affliction, or with what affliction is designed to produce in the souls of those who come under it.

From the very start of his life, David was a man who seized God's thought and made God's goal his own goal. So his whole life turned on one great overpowering passion, one great desire. Here this psalm takes you behind the scenes and shows you the hidden spring of the things that David did.

Ephratah in that verse apparently stands for Bethlehem. When he was only a boy there, before he ever became famous, he heard of the ark and what had happened to it. He realised that if God was to have His right place in Israel, the ark, which was His throne, must be recovered and set up again in its proper place... David knew that in finding a place for the ark he was in effect finding a place for the Lord.

First of all, David's (that is, Christ's) sufferings are the basis of everything. Next comes sovereign grace. Responsibility, even under the mercy declared through Moses, was closed when the Philistines took the ark captive. There could be no day of atonement, no blood on the mercy seat. Ichabod — "the glory has departed" — was written on everything. God had handed His strength over to captivity, His glory into the enemies' hands. Sovereign grace raised up Samuel the prophet, and then David. David brought the ark not into the tabernacle at all, but to Mount Zion. Zion was therefore the seat of sovereign grace in power, in contrast to Sinai. The psalm calls on God to arise into His rest, for He will rest in His love.

In Psalm 132 Solomon pleads with Jehovah to arise into the rest he had prepared for Him, and to fill it with glory and blessing, on the ground of his father's afflictions... So the afflictions of David were known in the middle of the glories of Solomon, and so the Lamb that was slain shall be in the midst of the throne. Heaven and earth, the true tabernacle or place of meeting, with everything in them, shall have the memorials of the crucified Jesus about them.

The world's history has known other conquerors beside David. Ambition drove every one of them, either personal or national. Their cry has always been either, "A place for myself," or "A place for my nation." David stands quite alone. His cry was, "A place for the Lord." In the middle of his afflictions he swore a solemn oath: he would give himself no rest until he found that place.

The surprising thing is that David did not vow this: "If the good Lord will grant me a decent house to live in, where I can be free from this endless mistreatment from Saul and his men, if He will give me a decent little cottage and a comfortable bed to lie on, then I will serve Him devotedly the rest of my life" — anything for a peaceful and quiet life! … So David, while he is hunted over the mountains, does not think of himself at all: it is the ark of the covenant and the glory of his God. The ark had been lost; where it was, nobody seemed to care. God had lost His place among His people. It is far more important, said David — young man though he was — that God should have His place than that I should have my place.

This may explain the title used twice here of Jehovah, "the mighty One of Jacob." Jacob himself first used it when he blessed his twelve sons before his death. He used it of Joseph. The archers had deeply grieved Joseph, shot at him and hated him, yet the hands of "the mighty One of Jacob" made his arms strong. God exalted him through rejection, as He has exalted the One that Joseph pictured — and will exalt Him yet, even in this world. So David had travelled back to the beginning. He shared God's purposes, and wanted to be the vessel who carried them out in the kingdom.

The ark had been a stranger in the days of Saul. David's earliest desire was to restore it, and this Psalm shows that the desire consumed him. … So Jesus could say, "Zeal for your house will consume me." Two things drove all His energy and lay behind His many sorrows: to give God a dwelling among men, and to bring man back to God.

But some vows are not made in haste by people too weak to keep them. They are made by One who is mighty, One on whom God has laid help. … So if Christ has gone up to His rest, it is because He has fulfilled His vow. He has found a place for Jacob's God, and in Zion God will rest for ever.

In Psalm 132, in verse 5, David seeks a dwelling for God; in verse 13, God answers by choosing Zion. In verse 8, David says, "Arise, O LORD, and go to your resting place, you and the ark of your might." In verse 14, God answers, "This is my resting place forever; here I will dwell, for I have desired it."

Here is David, not yet the powerful and successful warrior-king. He is only the shepherd-lad. God had anointed him, yet Saul hunts and harries him, chasing him like a partridge on the mountains. In such circumstances you could easily understand him praying for a quiet life. He might have vowed almost anything, if only he could get a snug little house and a comfortable bed. There he could safely give sleep to his eyes and slumber to his eyelids.

Many a young man with a strong character makes vows once he is launched in life. He will do this or that to gain wealth or fame, and so secure a place for himself in the world. As a youth David made a vow, but it was to "find out a place for the LORD," and not a place for himself. In this he stood in sharpest contrast to the king before him. Samuel had seated Saul in the best place among the guests, after the Lord told him Saul was to be king. Saul clung to that best place, and fought bitterly for it. Saul's motto was "A place for myself." David's was, "A place for the Lord."

This place for the Lord that David swore to find was clearly connected with the ark. Verse 6 refers to it twice with the little word "it." Ephratah in that verse seems to stand for Bethlehem, and "the fields of the wood" for Kiriath-jearim. When he was only a boy at Ephratah, before he ever became famous, he heard of the ark and what it had been through. He realised that if God was to have His right place in Israel, the ark, which was His throne, must be brought back and formally set up again… David knew that in finding a place for the ark he was in effect finding a place for the Lord.

But a man's — that is, a saint's — rest lies only in the vow of this psalm. His rest, his heart's rest, could only be in the rest of God perfectly glorified. Here is the rest of the saint's heart: its desires are identified with God's. So it can have no rest until He has rest and is perfectly glorified. This is a vital principle, the effect of sharing the divine nature.

But there are vows not taken rashly by those too weak to keep them. There is a vow taken by One who is mighty, on whom God has laid help… If Christ has gone up to His rest, it is because His vow is accomplished. He has found a place for the God of Jacob, and in Zion God will rest for ever.

"Is it a time for you yourselves to dwell in your panelled houses, while this house lies in ruins?" This was a real challenge to their hearts. It raised an issue no cleverness could dodge… The secret was this: building and decorating their own houses stirred up no opposition. Only testimony for the Lord — in word, work, and life — stirs up the hostility of the world… They had chosen the path of selfish ease and self-interest, minding their own things and not the things of the Lord. They knew nothing of the spirit of the psalmist.

We must see that He has His rightful place in all our thoughts, our heart's affections, our service, our lives.

To find out "a place for the Lord" became the master passion of his life.

But what would have been so natural for him was not at all what he did.

It was Saul who was thinking of a place for himself, and as a result was bent upon destroying David. And David was all the while thinking about the Lord, consumed with desire because the ark of the testimony — which was the throne of the Lord in the midst of Israel — had gone into captivity to the land of the Philistines, and now that it had been returned by its panic-stricken captors, had gone into some obscure resting-place, no one seemed very much to care or know where. But somebody cared. David did.

David knew that in finding a place for the ark he was in effect finding a place for the Lord.

Yes, if the mighty One of Jacob is to dwell in grace among men, Christ alone, at His own personal cost, must find Him a home. The psalm speaks of Israel, and of God's dwelling place on earth, but how fully it is true of the heavenly city! The Son has provided a resting place for the Father's heart, and it is the Father's voice that says, "This is My rest forever; here will I dwell, for I have desired it."

But we do well to remember that while we wait for Him there is a way in which we may give Him His place, for has He not said, "For where two or three are gathered in my name, there am I among them" (Matt. 18:20)... Having done that, we must take care that He has His rightful place in all our thoughts, our heart's affections, our service, our lives.

Between David's first hearing of where the ark was and his finding it at last came the long, testing period of his afflictions under Saul, when he was in rejection, though he was the anointed king. Safety and rest were no doubt as attractive to David as they would be to us, yet they were set under a desire that overpowered them. That other affection held him so strongly that he put it into a solemn vow to the Lord, the mighty One of Jacob. He would set aside his own safety and comfort until he should "find a place for the LORD, a dwelling place for the Mighty One of Jacob" (verse 5). Then, having found a fitting place for the ark, he could say, "Arise, O LORD, into Your rest; You, and the ark of Your strength" (verse 8).

Jacob is so much like ourselves that our hearts keep echoing, "This might be myself!" The failures, the wilfulness, the scheming, the lack of faith, the turning to the world, are, sadly, paths only too well known to some of us. For this reason we rejoice. Our God so often speaks of Himself as "The God of Jacob", and so very rarely as "The God of Abraham"... In the Psalms we find "The God of Jacob" thirteen times, and "The God of Abraham" once. And remember that "Jacob" means "Cheater" or "Deceiver", while "Abraham" means "The Father of Many Nations."

The ark was everything for David. For him it meant the Lord, the Mighty One of Jacob (Ps. 132:5), and worship belonged wherever the ark was. Solomon did not rise to the height of these blessings, and he did not enjoy the closeness of this relationship with God. He went no further than the ordinary religious level of his people.

In Psalm 132 we see the same kind of change. In verse 5, David seeks a dwelling place for God; in verse 13, God answers by choosing Zion. In verse 8, David says, "Arise, O LORD, into Your rest; You, and the ark of Your strength." In verse 14, God answers, "This is My rest for ever: here will I dwell; for I have desired it."

When God meets our thoughts, wants, and feelings, He is answering according to the measure of our need. There is something better: He lifts us up to Himself, and there He goes beyond all the desires of our hearts and minds. In Psalm 132 David asks for certain blessings, and God surpasses each desire: compare verse 8 with verse 13, verse 9 with verse 16, and verse 10 with verse 17.

This is written of Him, the true David, the man of affliction: He swore to the LORD and vowed to the Mighty One of Jacob that He would not come into His house, nor go up to His bed, nor give sleep to His eyes, until He found a place for the LORD. If, then, Christ has gone up to His rest, it is because His vow is accomplished: He has found a place for Jacob's God, and in Zion God will rest for ever.

How few souls in Israel seem to have grieved over the absence of the ark from the land! Yet it should have been — and to every devout Israelite it was — the most sacred and cherished object in the tabernacle... See with what affection David speaks or sings of this symbol of the Lord's presence among them... Oh, that the One the ark pointed to, our blessed Lord Jesus Christ, might have the same place in our thoughts and affections.

"Lo, we heard of it at Ephratah" (verse 6), and Ephratah was the ancient name of Bethlehem, and David's birthplace. But what was the "it"? Clearly, the ark, which is mentioned in verse 8. We know this because verse 6 adds, "we found it in the fields of the wood." That is how he describes Kirjath-Jearim, the place from which he finally brought the ark up to Jerusalem.

One writer, however, says the Ephratah of this Psalm "seems to be certainly not Bethlehem … but the district where Kirjath-jearim stood, Caleb-ephratah." (1 Chr. 2:24.) But we prefer the interpretation given above.

It seems clear, then, that David loved the ark from his earliest days, when he lived with his father at Bethlehem. His bringing it to Zion was simply the expression of that early affection. The Spirit of God recalls this here to the minds of His people, and endorses it with His approval. At Ephratah they had only heard of the ark. They found it in the fields of the wood — that is, in Kirjath-jearim, "city of the woods" — when David was king and determined to bring it to Zion.

They heard of the ark in the place of its neglect, after it had been in the hands of the enemy. They find it "in the fields of the wood," as something forgotten and worthless in the eyes of the nation (See 1 Chr. 13:3-5). "The fields of the wood," or "the fields of Jair," is probably a poetic allusion to Kirjath-jearim, meaning "the city of woods," where David found the ark.

The ark, pledge of the covenant, the pledge of God's rest, was heard of at Ephratah, and found in the fields of the wood. Possibly there is an allusion here to Christ's birthplace, or to when David was small and despised there, as the Root of David was. His heart was secretly on the ark of the covenant of His God, which the apostasy of His people had thrown aside. (David was the type of grace after apostasy.) He could have no rest until a home for it was found.

At that point in history there was only the ark inside its tent. But for faith this was the pledge that the house would be built (compare Hebrews 12:22-24). So the Spirit of God can lead the hearts of His willing people to say, "We will go into His tabernacles: we will worship at His footstool." … With faith alive and at work — the faith that gives substance to the things hoped for — they are already in spirit inside the sacred courts of the house, bending low before Jehovah in adoration.

We might think, from the 5th verse, that it was merely David's choice. We might say, "Well, can we not find out a place for the Lord? Are we not free to choose any place that seems nice and convenient to us?" No, no! David found the place that was God's place — you will find that very clearly in verse 13. … David found the place God appointed, the place that the Lord had chosen. To that place he brought the Ark of the Covenant for the Lord.

But now comes the call to return: "Let us go to His dwelling place; let us worship at His footstool." The sudden, urgent tone of the words fits exactly. The heart is now awake, and sees its ungrateful neglect of Him who has come down to man in grace.

So the godly remnant make David's thoughts their own, and his desires become their desires. Like David, they long for the ark to have its true place among God's people. They heard of the ark where it lay neglected, after it had been in the hands of the enemy. They find it "in the fields of the wood," treated as something forgotten and worthless in the eyes of the nation. "The fields of the wood," or "the fields of Jair," is probably a poetic reference to Kirjath-jearim, meaning "the city of woods," where David found the ark.

Through all his troubles David gave himself no rest until he had found a resting place for the ark of the covenant of the Lord. It had to be a place where the covenant kept inside the ark could settle at last for God's people, with no more journeys across the desert and no more upheavals in the hands of the Philistines. This rest of God was also the rest of "the footstool of His feet," for the ark was the throne of God, who sat between the cherubim — the throne He had set up among His people.

If the throne speaks of God's government joined to the glory that dwells there, the phrase "the place of the soles of My feet" brings in the thought of worship (Ps. 99:5; Ps. 132:7).