A SONG OF DEGREES.
Zion and God’s Rest.
BEFORE entering upon the consideration of this beautiful Psalm, the moral connection with its two predecessors may be briefly indicated. In Psalm 130 we have the sure path of deliverance. It begins with “the depths” of sorrow and distress, and it closes with the assurance that the Lord will redeem Israel from all his iniquities. In the next our attention is called to that weanedness of spirit which ever marks the enjoyment of deliverance, together with that unshaken confidence in the Lord which deliverance always begets in the soul. Then we find in our Psalm the subject of the habitation for the mighty One of Jacob, of Zion, which God had chosen as His rest forever. Until deliverance is known and enjoyed there could be no apprehension of the truth of God’s habitation.
As a key to the understanding of the whole Psalm, the following words are cited, and should be carefully weighed: “The three principles of government had been brought out in Israel. First, direct responsibility to God under priesthood. That had failed under Eli, and that was Ichabod. It was over with Israel on the ground of their own responsibility. Then God intervened by a prophet. That He could still do; it was a sovereign act. But that failed; so did royalty as set up by the people. Then we have royalty as power in grace, as it will be in Christ, and the lost ark brought back. This is what we have in this Psalm.”
Understanding this, and thus viewing David as a type of Christ, we shall enter more fully into the striking and touching appeal, or prayer, contained in the first five verses:
1. Lord, remember David, and all his afflictions
2. How he sware unto the Lord, and vowed unto the mighty God of Jacob;
3. Surely I will not come into the tabernacle of my house, nor go up into my bed;
4. I will not give sleep to mine eyes, or slumber to mine eyelids,
5. Until I find out a place for the Lord, an habitation for the mighty God of Jacob.
The ground, then, on which this appeal is based is David and all his afflictions. It is these the Spirit of God calls, as it were, to the remembrance of Jehovah—David and all the sorrows and the persecutions he passed through when he was the anointed and yet rejected king. So now, how grateful it is to the heart of God when His people remind Him of the rejection and sufferings of His beloved Son; and as they dwell upon Him as so presented, as the Man of sorrows and acquainted with grief, they are led into the enjoyment of God’s own delight in the One who endured all, even the death of the cross, to glorify Him, and to find out a resting-place for Him throughout all eternity. Let us ever remember it, that it is not ourselves nor our blessings that we are to present in our priestly service, but Christ and His afflictions. We need to learn the lesson, that we may lose sight of ourselves in all the acceptability and fragrance of Christ when we are before our God.
David and his afflictions are, then, in what they typify, the efficacious foundation on which all the hopes of Israel, and the hopes of God’s people in all ages, rest; for they furnish a plea which ever commands the ear and the heart of God.
The next four verses contain the record of the oath and the vow of David respecting the habitation of the mighty One of Jacob. There is no historical record of this solemn transaction between David and his God; but we do find that not only was his heart set upon the ark, but also that he desired to build for it an habitation. “See now,” said the king to Nathan the prophet, “I dwell in an house of cedar, but the ark of God dwelleth within curtains.” This was doubtless the expression of the purpose which David had formed, as mentioned in our Psalm, a purpose which God commended, though He did not permit His servant to execute it. (1 Kings 8:18, 19.) The desire, indeed, was according to God (v. 13), and David was thus in communion with God’s own thoughts. This may perhaps explain the term, here twice connected with Jehovah, “the mighty One of Jacob,” a term which was first used by Jacob himself when blessing his twelve sons before his death, and in connection, moreover, with Joseph, who, though the archers had sorely grieved him, shot at him, and hated him, had his arms made strong by the hands of “the mighty One of Jacob.” Through rejection he had been exalted, as the One he foreshadowed has been, and will yet be even in this world. David, therefore, had traveled back to the beginning, and in communion with God’s purposes had desired to become the vessel for their accomplishment in the kingdom. His heart was thus where God’s heart was, and hence the acceptability of his vow to God.
In the two following verses we have the Spirit of God in the elect remnant of Israel. Looking upon the vow of David as already performed (for we are here in the field of prophecy), they exclaim:
6. Lo, we heard of it at Ephratah: we found it in the fields of the wood.
7. We will go into His tabernacles: we will worship at His footstool.
Ephratah is the ancient name of Bethlehem, as may be seen from many scriptures. (See, for example, Ruth 4:11; 1 Sam. 1:1; Mic. 5:2, etc.) This makes it all the more remarkable, in that it goes back to a time previous to David’s accession to the throne. The reference is undoubtedly to the ark, concerning which David said, when consulting with his people as to bringing “again the ark of our God to us,” “We inquired not at it in the days of Saul.” It seems clear, therefore, that David from his earliest days, when he dwelt with his father at Bethlehem, was characterized by attachment to the ark; and that his bringing it to Zion was but the expression of his early affection. The Spirit of God recalls this here to the minds of His people, and endorses it with His approbation. At Ephratah they had only heard of the ark, but they found it, when David was king and determined to bring it to Zion, in the fields of the wood, that is, in Kirjath-jearim, “city of the woods,” whither it had been taken after the Lord had smitten the men of Beth-shemesh for looking into it, when it was restored by the Philistines. (1 Sam. 6:19-21.)
“Found” in the fields of the wood, it was eventually brought with great joy and rejoicing to the city of David, where the king had pitched for it a tent (1 Chron. 15); and this event is regarded in our Psalm as prophetical of the final establishment of the habitation of the mighty One of Jacob. As yet, historically, there was only the ark within its tent, but for faith this was the pledge for the erection of the house (compare Heb. 12:22-24); and hence 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.” David was in communion with the mind of God in the oath which he swore unto the Lord, and the people are in communion with him; and thus faith being in lively exercise, that faith which substantiates the things hoped for, they are in spirit already within the sacred precincts of the house, and bending low before Jehovah with adoration.
The next three verses introduce a change: the address is now again to Jehovah, containing the desires of His people as they “worship at His footstool”:
8. Arise, O Lord, unto Thy rest; Thou, and the ark of Thy strength.
9. Let Thy priests be clothed with righteousness; and let Thy saints shout for joy.
10. For Thy servant David’s sake turn not away the face of Thine anointed.
Such is the prayer which is presented by God’s people when, at least to faith, they are within the habitation which has been raised for the mighty One of Jacob. It is very interesting to notice the almost entice correspondence between it and the words of Solomon at the dedication of the temple. “Now therefore,” he said, “arise O Lord God, into Thy resting place, Thou, and the ark of Thy strength: let Thy priests, O Lord God, be clothed with salvation, and let Thy saints rejoice in goodness. O Lord God, turn not away the face of Thine anointed: remember the mercies of David Thy servant.” (2 Chron. 6:41, 42.) Both alike were taught of the Spirit, and in both alike, even if they do not fully embrace (as we shall see they did not), the whole extent of the grace of God’s heart, there is communion with Jehovah’s own desires and purposes. This, indeed, is the secret of efficacious prayer, as the Lord Himself taught His disciples, “If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you.” (John 15:7.) Numerous illustrations of this truth may be gleaned from every part of the word of God. (See, for example, 2 Sam. 7; Isa. 62, etc.)
The divine intelligence of the prayer in verse 8 will at once be perceived if we compare it for a moment with what is recorded in Numbers 10. There we read that “they [the children of Israel] departed from the mount of the Lord three days’ journey: and the ark of the Lord went before them in the three days’ journey, to search out a resting place for them.... And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let Thine enemies be scattered; and let them that hate Thee flee before Thee,” etc. (vv. 33-36.) This is, as has been well said, “a beautiful picture of the tender and precious grace of Him who, if He makes us to pass through the wilderness for our good, does not fail to be with us there, and who takes care, in putting out His sheep, to go before them, and to solace them with His love. Mighty Leader of His people by the way, He is their joy and their glory when He comes to rest in their midst.” And it may also be remarked that in this incident we have a striking foreshadowing of the fact that the Lord Jesus went the three days’ journey, through death, to find out a resting place for His people; and hence it is that there remains a rest for them, God’s own rest, at the end of the wilderness journey, and that they who believe enter into this rest. (See Heb. 4)
But the point to be observed in connection with our Psalm is the contrast. In the wilderness it was, “Rise up, Lord, and let Thine enemies be scattered”; here it is, “Arise, O Lord, into Thy rest; Thou, and the ark of Thy strength.” For to faith the goal was reached as soon as the ark was brought to Zion, and all the enemies were scattered. This, indeed, will be actually the case before Messiah, as the Priest upon His throne, shall build His temple and bear the glory. (Zech. 6:12, 13.) It is not till then that the words of this Psalm will have their complete realization.
Leaving the details of the petitions until we consider the abounding grace in the answer vouchsafed, it may now be observed again that the ground of the plea is still David. “For Thy servant David’s sake turn not away the face of Thine anointed.” The believer will enter into this, inasmuch as he knows that all his prayers are only heard as presented in and through the One whom David typifies. What power and what perseverance in prayer this should give to the Lord’s people, as they remember that they can plead all the infinite acceptability of Christ Himself before God! Yea, He has said, “If ye shall ask anything in My name, I will do it.” (John 14:14.)
From verse 11 to the end we have the response of Jehovah to the cry of His people. The promise to David flowing out from verse 10 is twofold, absolute, and conditional. In verse 11 it is the expression of the divine purpose, “The Lord hath sworn in truth unto David, He will not turn from it; Of the fruit of thy body will I set upon thy throne.” Historically speaking, this might be said to have been fulfilled in the accession of Solomon; but in view of the prophetic character of the whole Psalm, Christ as the Son of David is doubtless here included. In verse 12, where the condition of keeping Jehovah’s covenant and testimony is annexed, it is David’s natural heirs. The same distinction is drawn in 2 Samuel 7:12-16. (Compare also 1 Kings 2:4; 1 Chron. 17:11-14; 28:3-6.) Thus when Christ, as the Son of David, is before the mind of the Spirit, the promise is unconditional, because it is the announcement of God’s purpose in grace; but when David’s children, his immediate descendants, are in view, their continuance upon his throne is made dependent upon their responsibility—upon their keeping God’s law, and walking according to His commandments.
Thereupon the ground of Jehovah’s oath to David is stated, “For the Lord hath chosen Zion; He hath desired it for His habitation. This is My rest forever here will I dwell; for I have desired it.” (vv. 13, 14.) If, therefore, David brought the ark to Zion, he was but accomplishing the purpose of God. Not that this was the full realization of it, for, as another has said, “The peace he (David) enjoyed was but transitory. The establishment of the ark on the hill of Zion formed, however, an epoch; for Mount Zion was the seat of royal grace, where the king who had suffered—and as having suffered—had established his throne in power and grace with respect to Israel. This is the key to Rev. 14., a book in which the Lamb is always (as it appears to me) the Messiah who has suffered, but who is seated on the throne of God while waiting for the manifestation of His glory.” From these remarks it will be readily gathered that the fulfillment of the words of our Psalm will only be seen in the day of the glory of Christ; when He shall have taken His great power, and will have established His kingdom. It is of this glorious day that the prophet writes when he says, “Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee.” (Isa. 12:6.)
Two things thus follow: first, that Zion is the election of God’s sovereign grave; and secondly, that there, when Christ is King, will be His full earthly rest. Believers of this period know that there is another and a higher rest, that to which allusion has already been made, as set forth in the Epistle to the Hebrews. But whether in Zion or in heaven, it is connected with Christ; in the former, with Christ as God’s anointed King, whom He will set upon His holy hill of Zion; in the latter, with Christ as seated at His own right hand, glorified there in virtue of His having glorified God in all that He is through His work upon the cross. In Him God has found His infinite satisfaction and delight, and in Him He will rest forever, and we also, through His grace, shall participate in His rest. Blessed, boundless prospect, and one that will surely animate the hearts of God’s pilgrim host with courage, and fill them with unspeakable joy Another thing will be observed. All the blessing promised in answer to the prayer in verses 8-10 flows from, or is connected with, the accomplishment of God’s counsel respecting Zion, finding His rest, and dwelling there. It was so in principle from the moment God brought His people out of the land of Egypt. “Let them,” He said, “make Me a sanctuary, that I may dwell among them”; and again, speaking of the very time of our Psalm, “My tabernacle also shall be with them: yea, I will be their God, and they shall be My people.” (Ex. 25; Ezek. 37). But great as will be the blessing of this future day on the earth, it is only when the new heaven and the new earth have come upon the scene that God’s eternal thoughts will be realized; for it is then that the proclamation is made, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God.” (Rev. 21.) But whatever the period or dispensation, it is still true that all blessing is dependent upon God’s rest and His dwelling in the midst of His people.
We may now proceed to consider the answers God gives to the prayers of His people; and we shall see how in every case He abundantly exceeds their requests. Thus in verse 8 they had said, “Arise, O Lord, into Thy rest; Thou, and the ark of Thy strength.” In response, Jehovah says, “This is My rest forever: here will I dwell; for I have desired it”; and, moreover, He adds, “I will abundantly bless her provision: I will satisfy her poor with bread.” With God dwelling in their midst, His people surely could not lack, for it is in His heart to bless them at all times beyond their utmost desires. Thus the Lord when upon earth challenged His disciples as He asked them, “When I sent you without purse, and scrip, and shoes, lacked ye anything? And they said, Nothing.” No, His presence secured everything for them, as it ever does when we apprehend and count upon it. We can understand, therefore, this bountiful promise of Jehovah’s grace, as we also sorrowfully confess that we, like Israel of old, often, limit our God by our unbelief. Meditate much, then, upon the words, “I will abundantly bless her provision: I will satisfy her poor with bread.” Let us remember, at the same time, that it is the poor who are thus satisfied.
In verse 9 the prayer had been, “Let Thy priests be clothed with righteousness; and let Thy saints shout for joy.” The answer is, “I will also clothe her priests with salvation: and her saints shall shout aloud for joy.” (v. 16.) The righteous Lord loveth righteousness; and it was according to God’s mind that this prayer should be offered for His priests; but He in the sovereignty of His grace can magnify His word above all His name, and promise that they shall be clothed with His salvation His “full, complete, and final deliverance.” Observe another thing: faith had said “Thy priests” and “Thy saints,” and truly they were Jehovah’s; but in the response He says “her” (Zion’s) priests and “her” saints. Jehovah thus identifies Himself with Zion, and ascribes to her that which belonged to Him. It is the blessed association of Zion and the priests and saints with Himself.
The Christian will understand this, knowing as he does how completely he is associated with Christ in every aspect and relationship, and how the Lord shares with His own all that He Himself has acquired in virtue of redemption, so that they can be described as “heirs of God, and joint heirs with Christ.”
Further, it is added, “There will I make the horn of David to bud: I have ordained a lamp for Mine anointed. His enemies will I clothe with shame: but upon himself shall his crown flourish.” The simplest reader will at once perceive that these expressions will only find their realization in the establishment of God’s King upon His holy hill of Zion; when all God’s counsels concerning His Anointed, concerning His chosen people, and concerning the nations of the earth, will have their full accomplishment. It is of this period, and the promised blessings in connection with it, that Psalm 72 speaks, when Messiah’s “name shall endure forever: His name shall be continued as long as the sun: and men shall be blessed in Him: all nations shall call Him blessed.” (v. 17.)
The following remarks of another will fitly conclude our meditations upon this Psalm. “The place of Christ’s glory (Zion), which is God’s rest, where He dwells, God owns as His forever.... And faith looks at all connected with it, priests and saints, as God’s— ‘Thy priests’ and ‘Thy saints.’ But then He, taking Christ for the resting-place of His glory, and contemplating the place of His dwelling and rest and habitation (that is, for us, the Church, which is His habitation, His tabernacle, His city, holy Jerusalem)— He having thus so associated Himself with her (compare Eph. 3:21, and Rev. 21:3), looks at the priests and saints as her priests and her saints, thus specially showing His delight in her, His identification with her.... Then it is He sets up the glory of David’s horn, the glory of the power and rule of the Beloved; and this (while David is the foundation, His everlasting glory the result) is the subject of the Psalm— Zion—for us, the Church, the heavenly Jerusalem. This is His rest, His dwelling-place forever, His desire, what He has chosen. And if He fully glorifies His Anointed (as He will and must do), it is there He will do it. Though His name flourish in Himself (for His person must be the ground and center of glory), yet its place is in the city of grace and glory. Her priests, her saints, will have salvation and abundant joy.”
Thus all God’s ways on the earth, we may add, will result in the glory of His beloved Son, as His Anointed King, and in the blessing of His people. We may therefore say with full hearts, “And blessed be His glorious name forever: and let the whole earth be filled with His glory; Amen, and Amen.”