Charles H. Spurgeon

Whole Psalm. Foxe, in his "Acts and Monuments, "relates of Wolfgang Schuch, the martyr, of Lothareng in Germany, that upon hearing the sentence that he was to be burned pronounced upon him, he began to sing the hundred and twenty second Psalm, Laetus sum in his quae dicta suni mihi. etc.

Whole Psalm. Perhaps the true text of this Psalm is found in its designation, "A Song of Degrees." Every verse is treated as a degree of advancement in the spiritual life, beginning with "help" from the eternal "hills" for the trials of time, closing with preservation "for evermore." Henry Melvill.

Verse 1. I was glad when they said unto me, etc. Gregory Nazianzen writeth that his father being a heathen, and often besought by his wife to become a Christian, had this verse suggested unto him in a dream, and was much wrought upon thereby. John Trapp.

Verse 1. I was glad when they said, etc. These words seem to be very simple, and to contain in them no great matter; but if you look into the same with spiritual eyes, there appeareth a wonderful great majesty in them; which because our Papists cannot see, they do so coldly and negligently pray, read, and sing this Psalm and others, that a man would think there were no tale so foolish or vain, which they would not either recite or hear with more courage and delight. These words, therefore, must be unfolded and laid before the eyes of the faithful: for when he saith, We will go into the house of the Lord, what notable thing can we see in these words, if we only behold the stones, timber, gold, and other ornaments of the material temple? But to go into the house of the Lord signifieth another manner of thing; namely, to come together where we may have God present with us, hear his word, call upon his holy name, and receive help and succour in our necessity. Therefore it is a false definition of the temple which the Papists make; that it is a house built with stones and timber to the honour of God. What this temple is they themselves know not; for the temple of Solomon was not therefore beautiful because it was adorned with gold and silver, and other precious ornaments; but the true beauty of the temple was, because in that place the people heard the word of the Lord, called upon his name, found him merciful, giving peace and remission of sins, etc. This is rightly to behold the temple, and not as the visored bishops behold their idolatrous temple when they consecrate it. Martin Luther.

Verse 1. I was glad when they said unto me, Let us (or, We will) go, etc. You have here,

1. David's delight.
2. The object or reason of it.

In the object there are circumstances enough to raise his joy to the highest note.

First, A company, either a tribe, or many of, or all, the people: "They said unto me." So, in another place, he speaketh of "walking to the house of God in company:" Ps 55:14. A glorious sight, a representation of heaven itself, of all the angels crying aloud, the Seraphim to the Cherubim, and the Cherubim echoing back again to the Seraphim, "Holy, holy, holy, Lord God of Sabaoth."

Secondly, Their resolution to serve the Lord: Dixerunt, "They said it:" and "to say" in Scripture is to resolve. "We will go, "is either a lie, or a resolution.

Thirdly, Their agreement and joint consent: "We, "This is as a circle, and taketh in all within its compass. If there be any dissenting, unwilling person, he is not within this circumference, he is none of the "We." A Turk, a Jew, and a Christian cannot say, "We will serve the Lord; "and the schismatic or separatist shutteth himself out of the house of the Lord. "We" is a bond of peace, keepeth us at unity, and maketh many as one.

Fourthly, Their cheerfulness and alacrity. They speak like men going out of a dungeon into the light, as those who had been long absent from what they loved, and were now approaching unto it, and in fair hope to enjoy what they most earnestly desired: "We will go; "we will make haste, and delay no longer. Ipsa festinatio tarda est; "Speed itself is but slow paced." We cannot be there soon enough.

Fifthly and lastly: The place where they will serve God:not one of their own choosing; not the groves, or hills, or high places; no oratory which pride, or malice, or faction had erected; but a place appointed and set apart by God himself. Servient Domino in domo sua:"They will serve the Lord in his own house." They said unto me, "We will go into the house of the Lord." Anthony Farindon.

Verse 1. Let us go into the house of the Lord. "Let us go, " spoken by one hundred men in any city to those over whom they have influence, would raise a monster meeting... But who among those who thus single out the working classes, have gone to them and said, "Let us go—let us go together into the house of the Lord"? The religious adviser, standing at a distance from the multitude, has advised, and warned, and pleaded, saying, "Go, or you will not escape perdition; ""Why don't you go?" The Christian visitor has likewise used this kind of influence; but how few have taken the working man by the hand, and said, "Let us go together"? You can bring multitudes whom you never can send. Many who would never come alone would come most willingly under the shadow of your company. Then, brethren, to your nonattending neighbour say, "Let us go"; to reluctant members of your own family say, "Let us go"; to those who once went to the house of God in your company, but who have backslidden from worship say, "Let us go"; to all whose ear, and mind, and heart, you can command for such a purpose say, "Let us go—let us go together into the house of the Lord." Samuel Martin (1817-1878), in a Sermon entitled "Gladness in the Prospect of Public Worship."

Verse 1. I was glad when they said unto me, etc. Such in kind, but far greater in degree, is the gladness, which the pious soul experiences when she is called hence; when descending angels say unto her, Thy labour and sorrow are at an end, and the hour of thy enlargement is come; put off immortality and misery at once; quit thy house of bondage, and the land of thy captivity; fly forth, and "let us go together into the house of the Lord, not made with hands, eternal in the heavens." George Horne.

Verses 1-2. This is a mutual exhortation. The members of the church invite each other: "Let us go into the house of the Lord." It is not enough to say, Go you to church, and I shall stop at home. That will never do. We must invite by example as well as by precept. Mark the plural forms: "Let us go into the house of God. Our feet shall stand within thy gates, O Jerusalem." We are to speak as Moses did to Hobab, his brother-in-law, "Come thou with us, and we will do thee good; for the Lord hath spoken good concerning Israel." The same duty is binding upon us, with regard to those who make no profession of religion, and whose feet never stand in the house of God. Zechariah, in an animated picture of the future glories of the church, describes the newborn zeal of the converts as taking this direction. They cannot but speak of what they have seen and heard, and others must share in their joy. "And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of hosts: I will go also." N. M`michael.

Verse 2. With what a blessed hope do they, while they are here in this mortal life, lift up their affections, desires, and thoughts to the heavenly country, because they are able to say with the prophet, Our feet stand within thy gates, O Jerusalem. Like those who haste to any place, they are said to be always thinking as if they were already there, and in reality they are there in mind though not in body, and are able greatly to comfort others. What wonder, if a righteous man, wishing to comfort others, should thus speak, "Our feet stand, "i.e., our desires, our contemplations, shall be fixed and stable in thy courts, O Jerusalem; i.e., in the mansions of the heavenly kingdom, so that our conversation shall be in heaven, and all our works be done in relation to eternal life, for which we long with greatest intensity of desire. This is not that Jerusalem which killed the prophets and stoned those that were sent unto her, but that where the perfect vision of peace reigns. Paulus Palanterius.

Verse 2. Our feet shall stand within thy gates, O Jerusalem. Dr. Clarke, in his travels, speaking of the companies that were travelling from the East to Jerusalem, represents the procession as being very long, and, after climbing over the extended and heavy ranges of hills that bounded the way, some of the foremost at length reached the top of the last hill, and, stretching up their hands in gestures of joy, cried out, "The Holy City! The Holy City!"—and fell down and worshipped; while those who were behind pressed forward to see. So the dying Christian, when he gets on the last summit of life, and stretches his vision to catch a glimpse of the heavenly city, may cry out of its glories, and incite those who are behind to press forward to the sight. Edward Payson, 1783-1827.

Verse 2. O Jerusalem. The celestial city is full in my view. Its glories beam upon me, its breezes fan me, its odours are wafted to me, its sounds strike upon my ears, and its spirit is breathed into my heart. Nothing separates me from it but the river of death, which now appears but as an insignificant rill, that may be crossed at a single step, whenever God shall give permission. The Sun of Righteousness has been gradually drawing nearer and nearer, appearing larger and brighter as he approached, and now he fills the whole hemisphere; pouring forth a flood of glory, in which I seem to float like an insect in the beams of the sun; exulting, yet almost trembling, while I gaze on this excessive brightness, and wondering, with unutterable wonder, why God should deign thus to shine upon a sinful worm. Edward Payson's dying experience.

Verse 2. O Jerusalem

Lo, towered Jerusalem salutes the eyes!
A thousand pointing fingers tell the tale;
"Jerusalem!" a thousand voices cry,
"All hail, Jerusalem!" hill, down, and dale
Catch the glad sounds, and shout "Jerusalem, all hail."
—Torquato Tasso, 1544-1595.

Verse 4. The tribes are "the tribes of the Lord, "as being the keepers of his commandments. H. T. Armfield.

Verse 4. Unto the testimony of Israel, and to give thanks unto the name of the Lord. These two mean nothing else than that in Jerusalem was the appointed place where the word was to be taught and prayer offered. But these ought to be written in golden letters, because David says nothing about the other services, but only of these two. He does not say that the Temple was divinely appointed, that there the victims should be sacrificed; that there incense should be offered; that oblations and sacrifices should be brought; that each one should by his gifts show his gratitude. He says nothing about these things, although only in the Temple were they commanded to be done. He makes mention only of prayer and of thanksgiving. Martin Luther.

Verse 4. The testimony of Israel. The object which is represented in the Psalm as having power to attract all hearts, and command the ready attendance of the tribes, is "the testimony of Israel, "the revelation, in other words, which God made to that people of his character, feelings, and purposes, as most holy, yet ready to forgive, a just God and the Saviour. This discovery of the nature of that great Being before whom all must appear, is justly regarded as a ground of joy. Robert Nisbet.

Verses 4-5. Observe what a goodly sight it was to see the testimony of Israel and the thrones of judgment such near neighbours; and they are good neighbours, which may greatly befriend one another. Let "the testimony of Israel" direct the "thrones of judgment, "and the "thrones of judgment" protect "the testimony of lsrael." Matthew Henry.

Verse 5. Thrones of judgment. On a throne of ivory, brought from Africa or India, the throne of many an Arabian legend, the kings of Judah were solemnly seated on the day of their accession. From its lofty seat, and under that high gateway, Solomon and his successors after him delivered their solemn judgments. That "porch" or "gate of justice, "still kept alive the likeness of the old patriarchal custom of sitting in judgment at the gate; exactly as the Gate of Justice still recalls it to us at Granada, and the Sublime Porte—"the Lofty Gate" at Constantinople. He sat on the back of a golden bull, its head turned over its shoulder, probably the ox or bull of Ephraim; under his feet, on each side of the steps, were six golden lions, probably the lions of Judah. This was "the seat of judgment." This was the throne of the house of David. Arthur Penrhyn Stanley, in "Lectures on the History of the Jewish Church."

Verse 5. It was a worthy commendation that David uttered in the praise of Jerusalem when he said, There is the seat for judgment; the which appointing of that seat for judgment was an argument that they loved justice. And first, the place wherein it was set assures us hereof, for it was set in the gate, where through men might have passage to and from the judgment seat. Secondly, the manner of framing the seat in the gate, namely, that the judges of force must sit with their faces towards the rising of the sun, in token that then judgment should be as pure from corruption, as the sun was clear in his chiefest brightness. Oh happy house of David, whose seat was set so conveniently, whose causes were heard so carefully, and matters judged so justly! Henry Smith, 1560-1591.

Verse 6. Pray for the peace of Jerusalem. By praying for Jerusalem's peace is meant such serene times wherein the people of God might enjoy his pure worship without disturbance. The Church has always had her vicissitudes, sometimes fair, and sometimes foul weather; but her winter commonly longer than her summer; yea, at the same time that the Sun of peace brings day to one part of it, another is wrapped up in the night of persecution. Universal peace over all the churches is a great rarity. William Gumall.

Verse 6. Pray for the peace of Jerusalem. When the Wesleyan Methodists opened a chapel at Painswick, near his own meeting, the late excellent Cornelius Winter prayed three times publicly the preceding Sabbath for their encouragement and success. When Mr. Hoskins, of Bristol, the Independent minister of Castle Green, opened a meeting in Temple Street; what did the incomparable Easterbrooke, the Vicar of the parish? The morning it was opened, he was almost the first that entered it, He seated himself near the pulpit. When the service was over, he met the preacher at the foot of the stairs, and shaking him with both hands, said aloud: "I thank you cordially, my dear brother, for coming to my help—here is room enough for us both; and work enough for us both; and much more than we can both accomplish: and I hope the Lord will bless our cooperation in this good cause." William Jay.

Verse 6. Pray (with this princely prophet) for the peace of Jerusalem. I wish I could express the incomparable sweetness of this little hemistichium. I guess, the Holy Ghost was pleased to let the Psalmist play the poet here: the Psalms are holy poetry. The original words have such elegancy here, as (I think) all the Scripture cannot parallel this verse. It is in English inexpressible. For the point in hand only, he bids us pray for the peace of Jerusalem. Peace denominates Jerusalem, `tis the etymon of the word, it means the vision of peace. David by that term most sweetly alludes to the name of the city, yet conceals his wit; which could have been made more open: he said, Mlv Mwlv wlav, "Pray for the peace of Salem." For so it was called too, called first so, called still so (Ps 76:2) "At Salem is his tabernacle." That word merely sounds peace: God would have his Church the house of peace; and his temple there David might not build because he was a man of war; but Solomon his son, who had his name of peace, must build it. Christ, whose the church is, she his spouse, would not be born in Julius Caesar's reign; he was a warrior too: but in Augustus's days, who reigned in peace. And this may be a reason too, if you please, why David bids pray but for peace only, an earthly blessing. That word most fitted his art here, and sounded best. But under that word, by poetical synecdoche, he couched all heavenly blessings. Richard Clarke, 1634.

Verse 6. Pray, etc. Our praying for the church giveth us a share in all the church's prayers; we have a venture in every ship of prayer that maketh a voyage for heaven, if our hearts be willing to pray for the church; and if not, we have no share in it. Let no man flatter himself: they that pray not for the church of God love not the church of God. Let them prosper that love thee; that is, that pray for thee, the one is the counterpart of the other. If we do not love it, we will not pray for it; and if we do not pray for it, we do not love it. Yea, if we pray not for the church, we lose our share in the prayers of the church. You will say that man hath a great estate that hath a part in every ship at sea; and yet to have an adventure in all the prayers that are made to heaven is better than all the world. All the church's prayers are for all the living members of it, viz.—the blessings will be to them, for a man to have a venture ill every ship of prayer of all the churches throughout all the world. I would not (for my part) leave my share in it for all the world; and that man hath no share in it that will not afford a prayer for the church. John Stoughton, 1640.

Verse 6. They shall prosper that love thee. The word "prosper" conveys an idea which is not in the original. The Hebrew word means to be secure, tranquil, at rest, spoken especially of one who enjoys quiet prosperity: Job 3:26 12:6. The essential idea is that of quietness or rest; and the meaning here is, that those who love Zion will have peace; or, that the tendency of that love is to produce peace. See Ro 5:1. The prayer was for "peace"; the thought in connexion with that was naturally that those who loved Zion would have peace. It is indeed true, in general, that they who love Zion, or who serve God, will "prosper"; but that is not the truth taught here. The idea is that they will have peace:—peace with God; peace in their own consciences; peace in the prospect of death and of the future world; peace amidst the storms and tempests of life; peace in death, in the grave, and for ever. Albert Barnes.

Verse 6. They shall prosper that love thee. Seeing they prosper that love and bear affection to Jerusalem, let men learn to show good will unto Christ's church, though as yet they be no ripe scholars themselves in Christ's school: though they be not grown to perfection let them express a good affection. A good will and inclination, where strength yet faileth, is accepted, and a ready disposition is not rejected: though thou be not yet of the saints, yet love the saints. If thou likest and lovest that thou wouldst be, thou must be that hereafter which yet thou art not. The little bird before she flieth fluttereth with her wings in the nest: the child creepeth before he goeth: so religion begins with affection, and devotion proceedeth from desire. A man must first love that he would be, before he can be that which he loveth. It is a good sign when a man affecteth that which he expects, and doth favour that which he would more fully favour. He that loveth Sion shall prosper: he that loveth virtue shall increase and prosper in it. The day of small things shall not be despised (Zec 4:10), neither shall the smoking flax be quenched (Mt 12:20); but the smoke shall bring forth fire, and fire shall break forth into a flame. Andrew Willett (1562-1621), in "Certaine Fruitfull Meditations upon the 122. Psalme."

Verse 6. They shall prosper that love thee. The reverse is also true. "None ever took a stone out of the Temple, but the dust did fly into his eyes." Jewish Proverb.

Verses 6-9. In this cordial and even impassioned invocation, it is curious to find one of those puns, or plays on words, which are characteristic of Hebrew poetry. The leading words of the strophe are "peace" and "prosperity." Now the Hebrew word for "peace" is shalom, and the Hebrew word for "prosperity" is shalvah, while the Hebrew form of "Jerusalem, "which means "City of Peace, "is Yeru-shalaim. So that, in effect, the poet wishes shalom and shalvah on shalaim—"peace" and "prosperity" on "the City of Peace." Such an use of words may not strike us as indicating any very subtle or profound sense of humour, or any remarkable artistic skill. But we must always remember that it is always difficult for one race to appreciate the humour, or wit, of another race. We must also remember that this art of playing on words and the sound of words—an art of which we are growing weary—was very novel and surprising to men not surfeited with it as we are, and who were themselves for the most part quite incapable of the simplest dexterities of speech. Samuel Cox.

Verse 7. Peace be within thy walls. The Church is a war town, and a walled town, which is situated among enemies, and may not trust them who are without, but must be upon its keeping, as the type thereof, Jerusalem, with her walls and towers, did shadow forth. David Dickson.

Verse 7. Within thy walls. Or, To thy outward wall. Josephus tells us (Book V.) that there were at Jerusalem three ranges or rows of walls. The sense here is, Let no enemy approach so much as to thy out works to disturb thee. Thomas Fenton.

Verse 8. For my brethren and companions' sakes. Because they dwell there; or, because they go up there to worship; or, because they love thee, and find their happiness in thee; or, because they are unconverted, and all my hope of their salvation is to be derived from thee,—from the church, from the influence of religion. Albert Barnes.

Verse 8. My brethren. On another occasion, an elderly native, formerly a cannibal, addressing the Church members, said, "Brethren!" and, pausing for a moment, continued, "Ah! that is a new name; we did not know the true meaning of that word in our heathenism. It is the `Evangelia a Jesu' that has taught us the meaning of `brethren.'" William Gill, in "Gems from the Coral Islands, "1869.

Verse 9. Because of the house of the Lord. The city that was the scene of so immense assemblies had necessarily a peculiar character of its own. It existed for them, it lived by them. There were priests needed for the conduct of the worship, twenty four courses of them and 20,000 men. There were Levites, their servants, in immense numbers, needed to watch, maintain, clean the temple—to do the menial and ministering work necessary to its elaborate service and stupendous acts of worship. There were scribes needed for the interpretation of the law, men skilled in the Scriptures and tradition, with names like Gamaliel, so famed for wisdom as to draw young men like Saul from distant Tarsus, or Apollos from rich Alexandria. There were synagogues, 480 of them at least, where the rabbis read and the people heard the word which God had in past times spoken unto the fathers by the prophets. The city was indeed in a sense the religion of Israel, incorporated and localized, and the man who loved the one turned daily his face toward the other, saying, "My soul longeth, yea, even fainteth for the courts of Jahveh." A. M. Fairbairn, in "Studies in the Life of Christ, "1881.

Verse 9. I will seek thy good. It is not a cold wish; it is not a careless, loose seeking after it, that is the phrase in my text—"I will seek thy good." It is not a careless, loose seeking after it, almost as indifferently as a woman seeks after a pin which she has dropped; no, no; effort is implied. "I will seek"; I will throw my energies into it; my powers, my faculties, my property, my time, my influence, my connections, my family, my house, all that I have under my command shall, as far as I have power to command, and as far as God gives me ability to turn them to such a use, be employed in an effort to promote the interests of Zion. Joseph Irons, 1786-1852.

Whole Psalm. Observe,

1. The joy with which they were to go up to Jerusalem: Ps 122:1-2.

2. The great esteem they were to have of Jerusalem: Ps 122:3-5.

3. The great concern they were to have for Jerusalem, and the prayers they were to put up for its welfare. M. Henry.

Verse 1.

1. David was glad to go to the house of the Lord. It was the house of the Lord therefore he desired to go. He preferred it to his own house.

2. He was glad when others said to him, "Let us go." The distance may be great, the weather may be rough, still, "Let us go."

3. He was glad to say it to others, "Let us go, "and to persuade others to accompany him. G. R.

Verse 1.

1. Joy in prospect of religious worship.

a) Because of the instruction we receive.
b) Because of the exercises in which we engage.
c) Because of the society in which we mingle.
d) Because of the sacred interests we promote.

2. Joy in the invitation to religious worship.

a) Because it shows others are interested in the service of God.
b) Because it shows their interest in us.
c) Because it furthers the interests of Zion. F.J.B.

Verse 1. Gladness of God's house. Are you "glad when, "etc.? Why glad?

1. That I have a house of the Lord to which I may go.
2. That any feel enough interest in me to say, "Let us go, " etc.
3. That I am able to go to God's house.
4. That I am disposed to go.
—J. G. Butler, in "The Preacher's Monthly, "1882.

Verse 1. I was glad, etc. So says,

1. The devout worshipper, who is glad to be invited to God's earthly house. It is his home, his school, his hospital, his bank.

2. The adhesive Christian, who is glad to be invited to God's spiritual house. Church is builded together, etc. There would he find a settled rest. Has no sympathies with religious gipsies, or no church people.

3. The dying saint, who is glad to be invited to God's heavenly house. Simeon—Stephen—Peter—Paul. W. J.

Verse 1.

1. The duty of attending the services of God's house.
2. The duty of exciting one another to go.
3. The benefit of being thus excited. F.J.B.

Verse 2. Here is,

1. Personal attendance: "My feet shall stand," etc.
2. Personal security: "My feet shall stand."
3. Personal fellowship: "O Jerusalem." G. R.

Verse 2. The inside of the church. The honour, privilege, joy, and fellowship of standing there.

Verse 3.

1. A type of the New Jerusalem.

a) As chosen by God.
b) As founded upon a rock.
c) As taken from an enemy.

2. A type of its prosperity: "Builded as a city."

3. A type of its perfection: "Compact together." G. R.

Verse 3. The unity of the church.

1. Implied in all covenant dealings.
2. Suggested by all Scriptural metaphors.
3. Prayed for by our Lord.
4. Promoted by the gifts of the Spirit.
5. To be maintained by us all.

Verses 3-4. The united church the growing church.

Verse 4.

1. The duty of public worship.

a) In one place: "Whither the tribes go up."
b) In one company, though of many tribes: "Whither the tribes go up."

2. The design.

a) For instruction: "Unto the testimony of Israel."
b) For praise: "To give thanks unto the name of the Lord." G. R.

Verse 5.

1. There are thrones of judgment in the sanctuary. Men are judged there.

a) By the law.
b) By their own consciences.
c) By the gospel.

2. There are thrones of grace: "Of the house of David."

a) Of David's Son in the hearts of his people.
b) Of his people in David's Son. G.R.

Verse 6.

1. The prayer,

a) "For Jerusalem": not for ourselves merely, or for the world; but for the church. For the babes in grace; for the young men, and for the fathers. For the pastors, with the deacons and elders.

b) For the "peace" of Jerusalem. Inward peace and outward peace.

2. The promise.

a) To whom given: "They that love thee."

b) The promise itself: "They shall prosper"—individually and collectively.

Or,

1. Love to Jerusalem is the effect of true piety.
2. Prayer for Jerusalem is the effect of that love.
3. The peace of Jerusalem is the effect of that prayer; and,
4. The prosperity of Jerusalem is the effect of that peace. G.R.

Verse 6. God has connected giving and receiving, scattering and increasing, sowing and reaping, praying and prospering.

1. What we must do if we would prosper—"Pray for the peace of Jerusalem."

a) Comprehensively: "Peace"—spiritual, social, ecclesiastical, national.

b) Supremely: "Prefer Jerusalem above, "etc.

c) Practically: "Let peace rule in your hearts." "Seek peace and pursue it."

2. What we shall gain if we pray thus—"Prosperity."

a) Temporal prosperity may thus come. God turned again the captivity of Job when he prayed for his friends.

b) Spiritual prosperity shall thus come. Affairs of soul—holy exercises and services.

c) Numerical prosperity will thus come. "Increased with men as a flock." W. J.

Verses 6-9.

1. The blessings desired for the church.

a) Peace.
b) Prosperity. Notice the order and connection of these two.

2. The way to secure them.

a) Prayer: "Pray for the peace of Jerusalem."
b) Delight in the service of God: "I was glad, "etc.
c) Practical effort: "I will seek thy good."

3. Reasons for seeking them.

a) For our own sake: "They shall prosper," etc.
b) For our companions' sake.
c) For the sake of the "house of the Lord." F. J. B.

Verse 7.

1. Where peace is most desirable: "Within thy walls." Within town walls, within house walls, but principally within temple walls.

2. Where prosperity is most desirable.

a) In the closet.

b) In the church. These are the palaces of the Great King; "The ivory palaces whereby they have made thee glad." G. R.

Verse 7. The connection between peace and prosperity.

Verse 7. Thy walls.

1. Enquire why the church needs walls.
2. Enquire what are the walls of a church.
3. Enquire on which side of them we are.

Verse 7. The church a palace.

1. Intended for the great King.
2. Inhabited by the royal family.
3. Adorned with regal splendour.
4. Guarded by special power.
5. Known as the court of the blessed and only potentate.

Verses 8-9. Two great principles are here laid down why we should pray for the church,

1. Love to the brethren: "For my brethren and companions' sakes."

2. Love to God: "Because of the house of the Lord our God I will seek thy good." N. M`michael.

Verse 9. I will seek thy good.

1. By prayer for the church.
2. By service in the church.
3. By bringing others to attend.
4. By keeping the peace.
5. By living so as to commend religion.