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4. Thither the tribes ascended. David here invests Jerusalem with two titles of honor, calling it the sacred and regularly appointed place for calling upon the name of God; and next, the royal sea, to which the whole people were to have recourse for obtaining justice. All our salvation depends upon these two points; first, that Christ has been given to us to be our priest; and, secondly, that he has been established king to govern us. This God showed to his ancient people under figures. The sanctuary erected on mount Zion was intended to keep their faith fixed upon the spiritual priesthood of Christ; and in like manner, by the kingdom of David, there was presented to their view an image of the kingdom of Christ. The Psalmist, therefore, says in the first place, that the tribes or families of God shall come to Jerusalem; and then he immediately adds, that there the seat of judgment is erected, on which he and his posterity will sit. The reason why it was the will of God that there should be only one temple and one altar was, that the people might not fall away to various superstitions. David therefore here declares that this place was appointed by God’s own mouth, that all the families of God, or the twelve tribes, might there assemble from all quarters. To express more plainly how important it was, for this form of God’s worship to be preserved pure and complete, he says that it was for a testimony The noun employed comes from the verb עוד, ud, which signifies to bear witness, or to covenant. Now by the word in this place is denoted a mutual declaration or agreement between God and the people. When the tribes shall come thither, says the Prophet substantially, it will not be at random, because their fancy thus leads them, but because God by his own mouth invites them. The amount therefore is, that the holy assemblies which shall be kept at Jerusalem will not be vain and unprofitable, since God has made a covenant with his people, determining and appointing that place for his service. Whence we learn, that in judging of the true temple of God, it is necessary to take into account the doctrine taught. With respect to the time in which David lived, as God had adopted the Jewish people, and as it was his will that they should be employed in the external worship of his name, he prescribed to them a rule from which it was unlawful for them to deviate. Thus when the faithful assembled on mount Zion, it was not foolishness or inconsiderate zeal, or the impulse of their own minds, which brought them thither, as if they resembled those men whom we daily see inventing for themselves, out of their own heads, numberless kinds of divine worship; but they were led thither by the command of God, that they might worship him on mount Zion, by which word the Prophet intimates, that all other temples are unholy, and all other religions perverse and corrupt, because they do not correspond with the rule laid down in God’s word. He next subjoins the end of this contract or covenant, which was that the name of God might be praised. And, indeed, as to yield to God the glory of all good things is the end of our adoption, so it is the end of all our actions.

5. For there were set thrones for judgment. He means, that the throne of the kingdom was fixed or established at Jerusalem, or that there it had its permanent seat. Among that people some order of judgments had always existed; these, however, had formerly been in an unsettled state, and frequently changed, but God at length ordained, in the person of David, a new government which should flow in a continual course; for it was his will that the children of David should succeed their father in this royal dignity from age to age until the coming of Christ. The Prophet has a little before spoken of the Temple and the priesthood; and now he affirms, that this kingdom, which God had erected, will be firm and stable; in order to distinguish it from all the other kingdoms of the world, which are not only temporary, but also frail and subject to a variety of changes. This everlastingness of the kingdom has been expressly confirmed by other Prophets in various parts of their’ writings, and not without cause; for the object was, to teach the faithful that God would be the guardian of their welfare only upon the supposition of their remaining under the protection and defense of David, and that, therefore, if they desired to continue in safety and to prosper, they should not make for themselves new kings at their own pleasure, but should live quietly under that kind of government which God had set up among them. The repetition of the word throne is emphatic. There, says the Psalmist, the throne of judgment and equity is erected. Then he adds, the throne of the house of David; for it was the will of God that the right and prerogative of reigning should continue in David’s posterity, until the true everlastingness of this kingdom should be manifested in the person of Christ.

6. Pray ye for the peace of Jerusalem. David now exhorts all the devout worshippers of God to make supplication for the prosperity of the holy city. The more effectually to stir them up to such exercise, he promises that, in this way the divine blessing will descend upon them. The reason why he was so deeply concerned about the prosperity of Jerusalem was, as we have formerly stated — and he again repeats the same thing at the end of the Psalm—because the welfare of the whole Church was inseparably connected with that kingdom and priesthood. Now as each of us in particular, were the whole Church to be involved in ruin, must necessarily perish miserably, it is not surprising to find David recommending to all the children of God to cultivate this anxious concern about the Church. If we would order our prayers aright, let us always begin with pleading that the Lord would be pleased to preserve this sacred community. Whoever, confining his attention to his own personal advantage, is indifferent about the common weal, he not only gives evidence that he is destitute of all true feeling of godliness, but in vain desires his own prosperity, and will profit nothing by his prayers, since he does not observe the due order. ⁷²⁷²     “Et ne proufiter arien par ses prieres, d’autant qu’il n’observe point l’ordre legitime ” — Fr. Similar is the drift of the promise which is added immediately after: They shall prosper that love thee; which, however, may be read in the form of a wish, May those who love thee prosper But the sense in either case is almost the same. Farther, although the Hebrew verb שלה, shalah, which the Prophet here uses, signifies to live in quietness or peace, yet as the Hebrew noun for peace, from which it is derived, is employed by him generally for a joyful and happy condition, I have no doubt that he here announces in general to all the godly who have the well being of the Church near their heart, that they shall enjoy the blessing of God and a prosperous life. This sentence frequently occurs in the Prophecies of Isaiah, from the 54th chapter to the end of the book (Isaiah 54-66). Hence we learn that the curse of God rests upon all such as afflict the Church, or plot and endeavor by any kind of mischief to accomplish its destruction.

7. Peace be within thy bulwarks, etc. The two clauses express the same sentiment, and, therefore, the meaning of the first is gathered from the second. The term peace signifies nothing else than prosperity. The noun שלוה, shalvah, in the second clause, sometimes signifies rest, but it is more frequently taken for abundance or prosperity On this account I have translated the noun בחילך, bechelech, within thy bulwark ⁷³⁷³     Calvin’s meaning is, that as the nouns peace and prosperity have a corresponding signification, he was of opinion, that there existed a similar correspondence between the other two nouns. I do not find fault with others who have translated it a ditch or outward wall; but the word bulwark agrees better with the word towers, which occurs at the close of the verse. The amount is, that David prays for the prosperity of the Church through its whole extent. Moreover, it is to be noticed, that when he offers supplication for its external prosperity, it is not to be understood as implying that he was unconcerned about its internal state or spiritual well being; but under the similitude of walls, ⁷⁴⁷⁴     The Latin copy here reads, “sed ad mores alludens;” but mores is evidently a typographical error for muros The French version has “mais sous ceste similitude des murs ” he wishes that on all sides the blessing of God may environ and fortify the holy city.

8. For the sake of my brethren and neighbors. He specifies two causes on account of which he felt a care about the Church, for the purpose of stirring up, by his example, all the faithful to exercise the same care. These words, however, seem to contain a tacit contrast. Among the wicked and malicious he might be the object of suspicion, or, at least, he was in danger of being slandered; as if, in commending Jerusalem, he had rather an eye to his own particular advantage than to the public welfare. In order, therefore, to remove all ground for objecting, that in thus speaking he was craftily endeavoring to establish his own kingdom, he protests, that he is not influenced by personal considerations, but by a concern for the whole Church, which he embraced with a sincere affection of heart. I will speak, says he, O Jerusalem! of thy peace, not because it will be profitable for me or mine, but because thy prosperity shall extend itself to all the children of God; for under the term brethren he doubtless comprehends all believers that he did so, because the worship of God so far from remaining entire would go to ruin unless Jerusalem continued standing. If then the salvation of our brethren is regarded by us as an object of importance, if religion is with us a matter of heart-work, we ought, at the same time, as much as in us lies, to take an interest in the prosperity of the Church. Whence it follows, that such as are indifferent about her condition, are no less cruel than impious; for if she is “the pillar and foundation of truth,” the inevitable consequence of her destruction must be the extinction of true piety. And if the body is destroyed, how can each of the members fail to be involved in destruction? Farther, this passage teaches us, that the Church is not an empty title, but must be sought for where the true religion prevails. Whence it appears, how foolish the Papists are, who, notwithstanding their having rejected and overthrown the doctrine of the Gospel, yet mightily boast of the name of the Church.

9. Because of the house of Jehovah our God, etc. In this verse he adds a second reason why he cared for the Church — that he did so, because the worship of God so far from remaining entire would go to ruin unless Jerusalem continued standing. If then the salvation of our brethren is regarded by us as an object of importance, if religion is with us a matter of heart-work, we ought, at the same time, as much as in us lies, to take an interest in the prosperity of the Church. Whence it follows, that such are indifferent about her condition, are no less cruel than impious; for if she is “the pillar and foundation of truth,” the inevitable consequence of her destruction must be the extinction of true piety. And if the body is destroyed, how can each of the members fail to be involved in destruction? Farther, this passage teaches us that the Church is not an empty title, but must be sought for where the true religion prevails. Whence it appears, how foolish the Papists are, who, notwithstanding their having rejected and overthrown the doctrine of the Gospel, yet mightily boast of the name of the Church.