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Commentary on Psalms 122 verses 6–9
Here, I. David calls upon others to which well to Jerusalem, Psa 122:6, Psa 122:7. Pray for the peace of Jerusalem, for the welfare of it, for all good to it, particularly for the uniting of the inhabitants among themselves and their preservation from the incursions of enemies. This we may truly desire, that in the peace thereof we may have peace; and this we must earnestly pray for, for it is the gift of God, and for it he will be enquired of. Those that can do nothing else for the peace of Jerusalem can pray for it, which is something more than showing their good-will; it is the appointed way of fetching in mercy. The peace and welfare of the gospel church, particularly in our land, is to be earnestly desired and prayed for by every one of us. Now, 1. We are here encouraged in our prayers for Jerusalem's peace: Those shall prosper that love thee. We must pray for Jerusalem, not out of custom, nor for fashion's sake, but out of a principle of love to God's government of man and man's worship of God; and, in seeking the public welfare, we seek our own, for so well does God love the gates of Zion that he will love all those that do love them, and therefore they cannot but prosper; at least their souls shall prosper by the ordinances they so dearly love. 2. We are here directed in our prayers for it and words are put into our mouths (Psa 122:7): Peace be within thy walls. He teaches us to pray, (1.) For all the inhabitants in general, all within the walls, from the least to the greatest. Peace be in thy fortifications; let them never be attacked, or, if they be, let them never be taken, but be an effectual security to the city. (2.) For the princes and rulers especially: Let prosperity be in the palaces of the great men that sit at the helm and have the direction of public affairs; for, if they prosper, it will be well for the public. The poorer sort are apt to envy the prosperity of the palaces, but they are here taught to pray for it.
II. He resolves that whatever others do he will approve himself a faithful friend to Jerusalem, 1. In his prayers: "I will now say, now I see the tribes so cheerfully resorting hither to the testimony of Israel, and the matter settled, that Jerusalem must be the place where God will record his name, now I will say, Peace be within thee." He did not say, "Let others pray for the public peace, the priests and the prophets, whose business it is, and the people, that have nothing else to do, and I will fight for it and rule for it." No; "I will pray for it too." 2. In his endeavours, with which he will second his prayers: "I will, to the utmost of my power, seek thy good." Whatever lies within the sphere of our activity to do for the public good we must do it, else we are not sincere in praying for it. Now it might be said, No thanks to David to be so solicitous for the welfare of Jerusalem; it was his own city, and the interests of his family were lodged in it. This is true; yet he professes that this was not the reason why he was in such care for the welfare of Jerusalem, but it proceeded from the warm regard he had, (1.) To the communion of saints: It is for my brethren and companions' sakes, that is, for the sake of all true-hearted Israelites, whom I look upon as my brethren (so he called them, Ch1 28:2) and who have often been my companions in the worship of God, which has knit my heart to them. (2.) To the ordinances of God: He had set his affections to the house of his God (Ch1 29:3); he took a great pleasure in public worship, and for that reason would pray for the good of Jerusalem. Then our concern for the public welfare is right when it is the effect of a sincere love to God's institutions and his faithful worshippers.
Let them, then, have a bitter sorrow for their former detestable wrongdoing, as Peter had for his cowardly lie, and let them come to the true church, that is, their catholic mother, and let them be clerics or bishops in it with as much service for it as they formerly used against it. We do not begrudge it to them; on the contrary, we embrace them, we beg them, we exhort them, we compel them to come in when we find them in the highways and hedges. Even so, we do not yet persuade some of them that we seek them, not their possessions. When the apostle Peter denied the Savior and wept and remained an apostle, he had not yet received the Holy Spirit who had been promised, but much less have they received him when, severed from the unity of the body to which alone the Holy Spirit gives life, they have maintained the sacraments of the church outside the church and in opposition to the church and have fought a kind of civil war, setting up our own banners and our own arms against us. Let them come; "let there be peace in the strength of Jerusalem," the strength that is charity, as it was said to the holy city: "Let peace be in your strength and abundance in your towers." Let them not rise up against the motherly anxiety that she had and has to gather them in, and with them so many throngs of people whom they deceive or did deceive. Let them not be proud, because she thus welcomes them. Let them not turn to the evil purpose of self-esteem what she does for the good purpose of peace.
"Peace be in your strength" [Psalm 122:7]. O Jerusalem, O city, who art being built as a city, whose partaking is in "The Same:" "Peace be in your strength:" peace be in your love; for your strength is your love. Hear the Song of songs: "Love is strong as death." [Song of Songs 8:6] A great saying that, brethren, "Love is strong as death." The strength of charity could not be expressed in grander terms than these, "Love is strong as death." For who resists death, my brethren? Consider, my brethren. Fire, waves, the sword, are resisted: we resist principalities, we resist kings; death comes alone, who resists it? There is nought more powerful than it. Charity therefore is compared with its strength, in the words, "Love is strong as death." And since this love slays what we have been, that we may be what we were not; love creates a sort of death in us. This death he had died who said, "The world is crucified unto me, and I unto the world:" [Galatians 6:14] this death they had died unto whom he said, "You are dead, and your life is hid with Christ in God." [Colossians 3:3] Love is strong as death...
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SUMMARY
Psalms 122:7 is a fervent and comprehensive prayer for the holistic well-being of Jerusalem, encapsulating the pilgrim's deep longing for the city's security, harmony, and flourishing. As a vital part of the "Songs of Ascents," this verse articulates a profound desire for both internal tranquility ("Peace be within thy walls") and external success and abundance ("and prosperity within thy palaces"), symbolizing the comprehensive welfare of the entire community, from its foundational defenses to its centers of power and governance.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 122:7 employs several significant literary devices that enrich its meaning and amplify its impact. Foremost is Parallelism, specifically Synonymous Parallelism, where the first clause, "Peace be within thy walls," is echoed and reinforced by the second, "and prosperity within thy palaces." While using different terms, both clauses express similar ideas of well-being and flourishing, applied to distinct but complementary aspects of the city. This creates a sense of completeness and emphasizes the comprehensive nature of the desired blessing. The use of "walls" and "palaces" also functions as a Merism, a figure of speech where two contrasting or complementary parts are used to represent the whole. Here, the outermost defenses ("walls") and the innermost centers of power and prominence ("palaces") together encompass the entirety of Jerusalem, symbolizing the desire for comprehensive peace and prosperity for every aspect of the city and all its inhabitants, from the common citizen to the king. Furthermore, the direct address to Jerusalem ("thy walls," "thy palaces") can be seen as an instance of Apostrophe, lending a personal, intimate, and passionate tone to the prayer, as if the psalmist is speaking directly to the beloved city itself.
THEOLOGICAL AND THEMATIC CONNECTIONS
This prayer for Jerusalem's peace and prosperity is deeply rooted in the biblical understanding of God's covenant with His people and His dwelling among them. Jerusalem, as the chosen city where God's name was established and His Temple stood, was seen as central to God's redemptive plan and the unfolding of His kingdom. The well-being of the city was thus intrinsically linked to the well-being of God's people and the advancement of His divine purposes. The prayer reflects a profound theological conviction that true peace and flourishing (shalom) are divine gifts, bestowed upon a community that seeks God's presence, adheres to His righteousness, and lives in harmony. It highlights the importance of communal solidarity and intercession, recognizing that the health of the spiritual and political capital impacts the entire nation. This echoes the broader biblical call for believers to seek the welfare of the places they inhabit, understanding that societal peace, justice, and stability are conducive to the spread of God's truth and the flourishing of His people.
REFLECTION AND APPLICATION
Psalms 122:7 extends a timeless invitation to believers today, calling us to cultivate a deep and active concern for the holistic well-being of our communities, nations, and leaders, mirroring the ancient pilgrim's fervent desire for Jerusalem's flourishing. This means engaging in earnest prayer not only for spiritual growth and revival but also for the tangible aspects of societal health: for security and safety within our cities, for justice and integrity among those in authority, and for the economic and social prosperity that allows all to thrive and live with dignity. Just as the walls and palaces represented the totality of Jerusalem, encompassing its physical defenses and its centers of governance, our prayers should encompass every sphere of influence—from the protection of our homes and families to the righteous administration of our institutions and the flourishing of our local economies. Ultimately, this verse reminds us that true peace and prosperity, in their fullest, holistic sense (shalom), are divine gifts, and they are worth earnestly seeking through persistent prayer and active, responsible participation in our communities, both for our physical surroundings and for the spiritual "city" of God's people, the Church.
Questions for Reflection
FAQ
What is the significance of "walls" and "palaces" in this verse?
Answer: The "walls" of Jerusalem represent its physical defenses, security, and the safety of its inhabitants. They symbolize protection from external threats and the maintenance of internal order. The "palaces," on the other hand, refer to the royal residences, governmental buildings, and the homes of the city's elite and powerful. They symbolize the centers of authority, justice, and economic activity. Together, "walls" and "palaces" form a merism, a literary device where two contrasting or complementary parts represent the whole. In this case, they encompass the entirety of Jerusalem—from its outermost defenses to its innermost centers of power and influence—signifying a prayer for comprehensive peace and prosperity for every aspect of the city and its people. This holistic prayer ensures that no part of the city's well-being is overlooked.
How does "shalom" (peace) in this context differ from a modern understanding of peace?
Answer: Modern understanding of "peace" often defaults to the mere absence of conflict or war. While this is certainly a component, the Hebrew concept of shalom (שָׁלוֹם) is far richer and more expansive. Shalom signifies a state of holistic well-being, completeness, soundness, harmony, and flourishing in all aspects of life. It implies right relationship with God, with oneself, with others, and with the created world. It's not just the cessation of negative conditions but the presence of positive, flourishing ones—a state where everything is as it should be, a comprehensive state of wholeness. So, when the psalmist prays for shalom within Jerusalem's walls, it's a prayer for internal tranquility, social justice, economic stability, spiritual vitality, and overall communal flourishing, not merely the absence of war. This robust understanding of shalom is foundational to biblical theology.
Is this prayer for Jerusalem still relevant for believers today?
Answer: Absolutely. While the specific geographical and historical context is ancient Jerusalem, the underlying principles of this prayer are timeless and universally applicable. The verse encourages believers to pray for the peace and well-being of the cities and nations where they reside, as instructed in Jeremiah 29:7. This includes praying for just governance, social harmony, physical security, and spiritual flourishing in our communities. Furthermore, for Christians, Jerusalem also serves as a profound type or foreshadowing of the New Jerusalem, the heavenly city of God (as described in Revelation 21), for which we ultimately long and whose values we seek to embody on earth. Therefore, praying for peace and prosperity, in its holistic shalom sense, for our earthly cities and for the spiritual city of God's people, the Church, remains a vital act of faith and civic responsibility.
CHRIST-CENTERED FULFILLMENT
While Psalms 122:7 is a fervent prayer for the earthly city of Jerusalem, its deepest and most profound fulfillment is found in Jesus Christ and the spiritual reality of His eternal kingdom. Christ Himself is our ultimate "Peace" (shalom), as Ephesians 2:14 declares, "For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility." Through His atoning work on the cross, Jesus brings reconciliation not only between God and humanity but also among people, breaking down the spiritual "walls" of division and ushering in true harmony and unity within His Church. The "prosperity" within the "palaces" finds its ultimate expression in the spiritual flourishing and abundant life that Christ offers to His Church, which is the new spiritual Jerusalem, the dwelling place of God's Spirit (Ephesians 2:19-22). We, as believers, are called to Mount Zion, the city of the living God, the heavenly Jerusalem, where Christ reigns as King and where true peace and righteousness reside. The comprehensive peace and blessedness longed for in the Old Testament city are fully realized in the spiritual kingdom of God, which is both present in the Church today and perfectly consummated in the New Jerusalem that descends from heaven, where God dwells with His people and there is no more sorrow or pain, only eternal peace and flourishing (Revelation 21:2-4). Thus, the prayer of Psalms 122:7 points forward to the comprehensive peace, prosperity, and blessedness found only in Christ and His eternal reign.