The Pilgrim’s Playlist

Come, Bless the LORD | Psalm 134

Come, bless the LORD, all you servants of the LORD,
who stand by night in the house of the LORD!
Lift up your hands to the holy place
and bless the LORD!

May the LORD bless you from Zion
he who made heaven and earth!

Psalm 134 ESV

 

The fact that this final psalm of the ascents is an invitation should cause us to pause for reflection. Come? Hasn’t the point of these songs been that we are already traveling?

Since the psalm seems to be addressed to the Levitical priests who watched over the temple by day and night, it would appear that this psalm is a form of benediction following a worship ceremony. This interpretation fits with the final trilogy of psalms as being a meditation on the pilgrim’s end of journey. Psalm 132 fixed our eyes upon the glories of worshipping God in Jerusalem, where He dwells with His people. Psalm 133 then meditated upon the beauties of that gathered group of worshippers being united as brothers. Now we receive the closing benediction and prepare to return to our homes, to Meshech and Kedar.

BLESS THE LORD // VERSES 1-2

Verses 1-2 are calling the Levitical order to continue their worship before God on behalf of His people. To show why this is important, we would do well to remember that the Old Testament had three main offices of leadership over Israel: kings, prophets, and priests. Kings exercised governing and ruling authority on God’s behalf. Prophets delivered the messages of God to His people. Priests brought the prayers of the people before God. Kings were God’s stewards, while prophets spoke for God to the people and priests spoke to God for the people.

The Levites were priests. God set their tribe apart, as holy, for the express purpose of being mediators between Himself and the people of Israel. This was a tremendously generous grace of God upon Israel. As the Creator almighty who dwells in unapproachable light, He owes no one the privilege of hearing their prayers, let alone forgiving their sins! Yet that is exactly what He did! He established a system by which the Israelites had assured access to their God. May we never forget the graciousness of God in establishing the Mosaic Law with Israel!

According to this system, the psalmist is calling the priests to continue offering the people’s worship before the LORD through the night. His is calling them to keep their hand lifted toward the holy place, a sign of devotion to the Holy One of Israel.

What then do we do with these verses?

In Christ, the Levitical priesthood has been dissolved. Although it was truly a grace of God, it was an imperfect system. One flaw was that the priests were themselves sinful men who were tasked with offering sacrifices for both themselves and other sinners. Another crucial flaw was the insufficiency of animal blood to cleanse human sin. Since animals were created to be under the dominion of humanity, they are of lesser value than human life. As such, they simply could never cover the eternal debt that our sins accumulate. The system relieved symptoms but was powerless against the actual disease.

Jesus, however, has abolished the Levitical priesthood, replacing it with a superior order. Hebrews spends a lengthy amount of time explaining how Jesus is now our great high priest, after the order of Melchizedek, and why exactly that is so important. The flaws of the Levitical system have been overthrown by Jesus’ perfect fulfillment. He is both a better priest and a better sacrifice.

As our high priest, Christ sits at the Father’s right hand, ready to intercede for us at all times. As a man, He sympathizes with our weaknesses, and as God, He is able to look upon God’s face and live since the Son is coequal with the Father. He is the only one truly qualified to be the mediator between God and man. Jesus is our great high priest.

But He is also the better sacrifice for our sins. Hebrews 9:22 says, “Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.” While the blood of animals was not sufficient to purchase the forgiveness of sins, Jesus’ blood is. Under the Mosaic Law, animals were continuously slaughtered only for the guilt of sin to still remain. Yet Jesus offered His blood as a sacrifice once of all. His is the perfect sacrifice, who is also our high priest.

Yet under Jesus’ New Covenant, the priesthood has not been entirely dissolved. Indeed, God’s plan for Israel as a nation is now being fulfilled by the church among all the nations of the earth: that God’s people would be a “kingdom of priests and a holy nation” (Exodus 19:6). Peter makes this explicit: “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light” (2:9).

So who are the priests, the servants of God standing by night in the house of the LORD?

We are.

We are the priests to God, and His house is now in us, as we discussed from Psalm 132. As living temples of God, our very lives are now temple worship. This is why Paul urges us to do everything for God’s glory and to use both our words and our deeds for the honor of His name. Worship must become the very fabric of our lives. By day and by night, with other believers and in solitude, we worship.

But how then are we to understand the commands of these verses toward us today?

First, remember that we experience a form of, or a taste of, our heavenly Jerusalem, whenever we gather together each week. So the first application I will give is to keep worshipping tonight… and tomorrow… and the next day. Don’t let worship be only when we gather together. Instead, use this gathering of other disciples of Jesus to strengthen your worship for the week ahead of you. Keep the spirit of worship with you and seek to do all things for God’s glory. In other words, keep your eyes upon and hands lifted toward the holy place. Keep God’s kingdom and throne as first importance in your life. Seek His kingdom above all things in all that you do.

Second, remember your priesthood. As disciples of Christ with the indwelling Spirit, we are Jesus’ physical presence on earth. We are God’s instruments for His work of the kingdom. We are, therefore, called to stand as messengers of heaven on earth. As lesser priests of God, we are tasked with pointing those around us to the great high priest. We are called to show Jesus to the world around us or, as Jesus said it, to make disciples of all nations.

By both worshipping God and calling upon others to worship Him, we bless God. This isn’t to say that we add anything to His holiness or greatness; instead, we bless God by giving Him the honor He rightly deserves. It is much like praying for God’s name to be made holy. God’s name is already holy; we are simply praying for that reality to be seen by throughout all creation.

MAY THE LORD BLESS YOU FROM ZION // VERSE 3

Verse 3 closes the psalm by reversing the imagery. The psalmist is no longer calling God’s people to bless the LORD; instead, he is praying for the LORD’s blessing upon His people. This is a powerfully fitting verse for the Songs of Ascents to conclude with. It is a prayer for the Creator of heaven and earth to bless individuals, to show favor toward His creatures. How flippantly we often invoke the blessings of God upon others, rarely pausing to consider the weight of that action. Too often we assume or even demand God’s blessing, when He sits in the heavens and does whatever He pleases. The blessing of God is no light matter. It is the very manna of heaven for our souls.

Yet also notice the place of the blessing: from Zion. May God bless you from the place of His gathered people, the place of His presence. Dear brothers and sisters, come to church expecting and anticipating God’s blessing and look for it among God’s people. More than that, come ready to bless, to be that very blessing for others. This gathering is a taste of the Zion to come, while also empowering and encouraging us to be miniature Zions to the world around us. As we return to Meshech and Kedar, to our exile in Babylon, we take Jerusalem with us. We carry God’s blessing as His priests, the living breathing kingdom of God, coming to earth. And we remember and long for the day when all other kingdoms fade away, when the glory of the LORD becomes our light, and when we form the glorified New Jerusalem upon the new earth as the collective people of God.

May God bless us, His people, from Zion.

May these Songs of Ascents keep our hearts tuned toward our heavenly home, even as we wander as pilgrims throughout this life.

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The Pilgrim’s Playlist

The LORD Has Chosen Zion | Psalm 132

Remember, O LORD, in David’s favor,
all the hardships he endured,
how he swore to the LORD
and vowed to the Mighty One of Jacob,
“I will not enter my house
or get into my bed,
I will not give sleep to my eyes
or slumber to my eyelids,
until I find a place for the LORD,
a dwelling place for the Mighty One of Jacob.” 

Behold, we heard of it in Ephrathah;
we found it in the fields of Jaar.
“Let us go to his dwelling place;
let us worship at his footstool!” 

Arise, O LORD, and go to your resting place,
you and the ark of your might.
Let your priests be clothed with righteousness,
and let your saints shout for joy.
For the sake of your servant David,
do not turn away the face of your anointed one.

 The LORD swore to David a sure oath
from which he will not turn back:
“One of the sons of your body
I will set on your throne.
If your sons keep my covenant
and my testimonies that I shall teach them,
their sons also forever
shall sit on your throne.” 

For the LORD has chosen Zion;
he has desired it for his dwelling place:
“This is my resting place forever;
here I will dwell, for I have desired it.
I will abundantly bless her provisions;
I will satisfy her poor with bread.
Her priests I will clothe with salvation,
and her saints will shout with joy.
There I will make a horn to sprout for David;
I have prepared a lamp for my anointed.
His enemies I will clothe with shame,
but on him his crown will shine.

Psalm 132 ESV

 

Psalm 132 begins the concluding trilogy of psalms within the Songs of Ascents. Much like Psalms 120-122 seemed to provide meditations for beginning our pilgrimage to Jerusalem these psalms seem designed to urge us toward our journey’s end. Furthermore, Psalms 122 and 132 are similar in their intent to fix our eyes upon Jerusalem and God’s presence therein.

Psalm 132 can roughly be divided into two parts, verses 1-12 and 13-18. Verses 1-12 recollect God’s covenant with David with a declaration of worship and prayer to the LORD dividing the recollection into two parts. Verses 13-18 conclude the psalm by reflecting upon the promised blessings upon Zion as the dwelling place of God.

RECOUNTING THE COVENANT // VERSES 1-12

Verses 1-5 and 11-12 serve as a poetic retelling of the Davidic Covenant, which can be read in 2 Samuel 7. After establishing Jerusalem as the new capital of Israel, David realized that the ark of the LORD was still being held in a tent, whereas he dwelt in the palace of a king. Therefore, David made a vow to God to build a house for the ark. Even though God forbade David from building the temple himself, the LORD blessed his desire to serve Him by making a covenantal promise to David and all of his descendants.

Verses 11-12 then recount God’s pledge to David. Within this stanza of the psalm, we are given God’s response to David’s vow from verses 3-5. The LORD’s oath to David has come to be called the Davidic Covenant. In this covenant, God promised to build a house, a lineage, for David, giving to his descendants an everlasting kingdom.

Sandwiched between the retelling of the Davidic Covenant come verses 6-10. Within verses 6-7, we are given a description of the worshipper’s longing to find the presence of God. Verse 6 recalls the ark’s sojourning in the house of Abinadab. Ephrathah was the general region, and Jaar was the city where it resided. Therefore, the ark’s presence was rumored to be in Ephrathah, and they ultimately found it in Jaar. Verse 7 then is a cry to all of God’s people to travel to the ark to worship at the LORD’s feet.

Verses 8-10 then form a series of three petitions to the LORD. The first petition is for God and the ark of His might to enter His resting place. We might certainly imagine this verse being prayed as priests brought the ark into the temple under the reign of Solomon, although it also could refer to Josiah’s return of the ark to the temple. The second petition asks the LORD to clothe His priests with righteousness and to let His saints shout for joy. The third petition asks God not to turn His face from His anointed one for David’s sake. Each of these petitions will be answered by God in verses 13-18.

THE LORD HAS CHOSEN ZION // VERSES 13-15

Now that we have surveyed the first section of the psalm, we will explore how the main ideas from those verses are brought together within these final ones. Having meditated upon God covenant with David and being resolved to worship the LORD at His resting place, he concludes by reminding us that God has chosen Zion for His home among His people. The LORD declares in verses 14-18 five promises.

First, He declares Zion to be His eternal resting place. This promise still stands today, but Jesus has rebuilt the temple and the city. Today, through the sacrificial death of Jesus, God’s presence is now no longer manifested in the ark or within any temple made by men. Instead, the people of the LORD have become His temple. Upon Christ’s death, the curtain that sealed the Holy of Holies was torn in two. Since we have been purified in Christ alone, God no longer dwells with His people; He dwells in them. This is true from the least to the greatest, and it is the spiritual guarantee of what will one day be made a physical reality: that communion with God has been restored. The gospel, therefore, is not simply good news that we are forgiven of our sins; rather, it proclaims that the dwelling place of God is with man. God now dwells within His people. We are God’s temple. The church, God’s people, are now the spiritual Zion, which is why I believe that New Jerusalem in Revelation is symbolic for our glorified state with Christ.

But even though God now dwells within His people, worship is still no less communal. Jesus promised to be in the midst of His gathered disciples. We, therefore, believe that, while worship encompasses the entire life of a Christian, something special happens when we gather together. Mike Cosper says it like this:

It’s no small thing to realize that when a Christian shows up, God shows up. “Do you not know that you are God’s temple and that God’s Spirit dwells in you?” (1 Cor. 3:16).

So when the church gathers, it gathers as a collection of people in whom God dwells. God inhabits the gathered church because these scattered worshipers are all temples, who together make a greater temple. (Rhythms, 79)

God is present in the gathering of His people. While it is sufficiently stunning to consider God inhabiting His people, the LORD also says that He desired it. Yet it is a joy that we often neglect.

The neglect of the ark was a dark season for Israel. The LORD graced them with a physical representation of His presence, yet they squandered it. For about twenty years, it remained in the house of Abinadab, until David brought it into Jerusalem, back to the heart of God’s people. How easy is it for us to do the same? Should we not be in eager anticipation of meeting the LORD? Shouldn’t we urge one another to come gather with us to worship God? Too often, I fear that we encourage each other to gather on Sunday out of necessity, obligation, or even guilt. What if, instead, we longed to encounter God in the midst of His people and, from the overflow of that zeal for God’s glory, joyfully invited others to join us?

May we guard ourselves from ever similarly neglecting the supreme importance of worship. May we never place God upon the outskirts of our lives; instead, let us enthrone Him upon the very center of our heart that everything we do would flow from our life of worship.

Second, He promises to abundantly bless the provisions of Zion and to satisfy her poor with bread. Once again, we see that this promise is fulfilled for Christ’s followers today. Even if we might persecution and poverty in this life, God has granted us everything that we need in Jesus Christ. Like Paul, we know the secret of being content with much or little because we have found Christ who is all in all. Even if we hunger for physical food, Jesus is Himself the Bread of Life, and if we thirst, He is the Living Water.

Unfortunately, our sluggish desire for worship often stems from our perceived lack of need. Michael Horton gives an example of this:

When the plague spread across England between 1348 and 1350, the Church of England called for periods of intense prayer and fasting. But in the 1990s, in response to the HIV/AIDS crisis, the Church of England called for more government funding for medical research. We tend to think that shifts like this derive merely from explicit intellectual attacks on a “Judeo-Christian worldview,” but even those of us who do affirm orthodox Christianity divide inwardly between praying for our daily bread and knowing that it’s always there at the grocery store. It’s not merely that our beliefs have changed, but that our way of believing has shifted away from assuming a world “with devils filled” but where God is our “mighty fortress.” Now we must become masters of our own destiny, keeping dangers at bay by our own collective and calculative reasoning. Even if God plays a role, it is a supporting one, helping us to achieve “our best life now” (23-24).

We would do well to remember the Beatitudes of Jesus, particular as they are listed in Luke 6. The poor are blessed because the kingdom of God is theirs. The hungry will be satisfied, and the weeping will laugh. But the rich, the full, and those laughing receive woes from Christ. Such statements aren’t unfair on Jesus’ part; they’re simply truthful. If you currently possess your best life now, then it’s only downhill from here. But if you yearn for more than this world can provide, you will find in the face of Jesus Christ for all eternity.

Third, Zion’s priests will be clothed in salvation and her saints with shouts for joy. In Christ, we are now both priests and saints. We are a kingdom of priests who have each been clothed in the righteousness of Jesus Christ as our salvation. We are saints because God has set us apart as His holy people for His own possession.

Indeed, our salvation is our joy. We have been rescued from the just penalty of our sins by the very one whom we offended. God has delivered us from death by the death of His Son, and we are now His people. As the priests of God, we are also now called to invite others to enter into Christ’s kingdom.

Fourth, a horn will sprout for David. One primary theme of this psalm is God’s favor toward David, which begs us to take a few moments to explore. The psalm begins by asking God to remember His favor toward David. He pleads for David’s sake for the LORD to keep His face upon the anointed one. And, of course, the whole structure of the psalm is recounting God’s oath to David.

Throughout the Scriptures, David is presented to us as a model servant of the LORD. Like Abraham, Moses, and the others, David was far from perfect, yet the Bible repeatedly appeals to God’s favor upon David and his lineage. This psalm is no different. Although we cannot say for certain when it was written, we can clearly conclude that it was composed after the lifetime of David. Whether the psalmist wrote it in light of Solomon dedicating the temple, during the restoration of Jerusalem after the exile, or at another point in Israel’s history, the psalmist is calling upon the LORD to continue showing his favor toward David and his nation even in the present day.

Why did God show so much favor upon David?

As we see in these verses, David desired God’s glory above his own. The psalmist recites David’s vow to find a dwelling place for the LORD before he ate, slept, or returned to his own house. Zeal for the glory of God marked the entire life of the shepherd-king. When facing Goliath, David confidently trusts that the LORD would grant him victory over the one who defied the armies of the Most High. When Saul chased David into exile, David was given multiple opportunities to kill Saul, but he allowed the LORD to undo His anointed one. Perhaps the zeal for God’s glory is what made him a man after God’s own heart, since God Himself is zealous for the exaltation of His name.

Before we continue further, we must pause and consider: are you like David? If you have not repented of sin and believed the good news of Jesus Christ, I pray that today you would be like Abraham, who when he saw the LORD passing by, begged Him to stay. Like David, do not eat or rest until you have become a dwelling place for the Creator of all things.

Yet for all the favor of David, Jesus is this anointed one, which is the meaning of the title, Christ, after all. He is the horn of David. Peter confirms this during his sermon in Acts 2:

Brothers, I may say to you with confidence about the patriarch David that he both died and was buried, and his tomb is with us to this day. Being therefore a prophet, and knowing that God had sworn with an oath to him that he would set one of his descendants on his throne, he foresaw and spoke about the resurrection of the Christ, that he was not abandoned to Hades, nor did his flesh see corruption. (Acts 2:29-32)

Ultimately, David was only a type and shadow of Jesus. Christ is the better David. Like Moses, God showed favor toward David as a servant, but Jesus has the favor of being God’s only begotten Son, as the author of Hebrews says:

Therefore, holy brothers, you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession, who was faithful to him who appointed him, just as Moses also was faithful in all God’s house. For Jesus has been counted worthy of more glory than Moses—as much more glory as the builder of a house has more honor than the house itself. (For every house is built by someone, but the builder of all things is God.) Now Moses was faithful in all God’s house as a servant, to testify to the things that were to be spoken later, but Christ is faithful over God’s house as a son. And we are his house, if indeed we hold fast our confidence and our boasting in our hope. (Hebrews 3:1–6)

Like Moses and David, we are being built into the household of God, and Jesus is the builder of the house. His glory is far greater than David’s glory, and yet Christ is not ashamed to call us His brothers, to make us co-heirs with Him. If, therefore, the psalmist boldly prayed for God’s promises to be fulfilled for David’s sake, how much more are we able to petition God’s throne for Jesus’ sake.

Fifth, the enemies of David’s descendant will be shamed while His crown shines. This verse encapsulates the end of all things. One day every enemy of Jesus Christ will be put to open shame, even as His crown shines with His glory that gives life to the remade cosmos. Christ will reign supreme as king over all creation, and we shall be His people.

The purpose of these final promises and of the psalm as a whole is to meditate upon the goodness of God as He dwells with His people in Jerusalem. Now, under the kingship of Jesus, God is shaping us into that heavenly city, or as Paul said, “In him you also are being built together into a dwelling place for God by the Spirit” (Ephesians 2:22). God has chosen to dwell among His people. He has desired it, and we respond with shouts of joy. For the sake of Jesus, the Son of David, let us worship God both individually and corporately as Zion, His resting place forever.