28524528 psalm-122-commentary

PSALM 122 COMME�TARY Written and edited by Glenn Pease

PREFACE

The object of this commentary is to bring together the comments of a number of authors in oneplace to make the study of this Psalm easier for the Bible student. Sometimes I do not have theauthor's name, and if it is known and told to me, I will give credit where it is due. If there is anyauthor who does not wish his wisdom to be included in this study, I will remove it when thatauthor expresses his wish to have it removed. My e-mail is [email protected]

I�TRODUCTIO�

1. Calvin, “In this Psalm David congratulates himself and the whole Church upon the fact, that aseat had at length been appointed for the ark of the covenant, and that God had chosen a placewhere his name should be continually called upon. Afterward, to incite and encourage the faithfulto engage in the worship of the sanctuary, he briefly declares, that the prosperous condition of thepeople depended upon God's having chosen the seat of royalty to be at Jerusalem, from whence itwas his purpose to defend, maintain, and assist his people.”

2. Jebb's Literal Translation of the Psalters, with Dissertations, volume 1. Speaking in referenceto the author of the Psalm, and to the opinion held by some critics, that it was composed aboutthe time or' the restoration of the Jews from Babylon, he says --"The extraordinary play uponwords already noticed might argue a later period of composition: [than the time of David]. Still Icannot but think that the title assigning the Psalm to him is borne out by internal evidence of astronger kind. The fond mention of Jerusalem, David's beloved city; the thrones of the house ofDavid; and the recurrence of peace, which was so emphatically promised to David, as the blessingabout to be conferred on his son Solomon, are all circumstances, which, taken in connection,stamp this song with a character evidently belonging to the reign of the royal Psalmist."

3. Barnes, “This psalm is expressly ascribed to David, though it is not known why it should beclassed among the “Songs of Degrees.” On the supposition that these were used by the pilgrims in“going up” to Jerusalem to worship, and that they were sung by the way, this psalm would beparticularly appropriate, and is one of the very few, in the entire collection of fifteen, that wouldbe appropriate. This psalm evidently was used on some such occasion, and is beautifully suited tosuch a design. There is no reason to doubt that it is a composition of David, but it is not nowpossible to ascertain at what period of his life, or on what particular occasion, it was composed.DeWette has endeavored to show that the psalm must have been composed at a later period in theJewish history than the time of David. His arguments are:(1) that these “Psalms of Degrees” mostly pertain to a later period, and yet that they are closelyconnected together in sense;(2) that the language indicates a later period than the time of David;

(3) that the pilgrimage to Jerusalem was not instituted until a later age than that of David;(4) that the mention of the “thrones of the house of David” Psa_122:5 indicates a later age; and(5) that Jerusalem is represented Psa_122:3 as a city already built - probably, as DeWette thinks,referring to Jerusalem as rebuilt after the captivity.It will be found, however, in the exposition of the psalm, that there is no part of it which is notapplicable to David and his times.

4. Spurgeon, “This brief but spirited Psalm is entitled "A Song of Degrees of David", and thus weare informed as to its author, and the occasion for which it was designed: David wrote it for thepeople to sing at the time of their goings up to the holy feasts at Jerusalem. It comes third in theseries, and appears to be suitable to be sung when the people had entered the gates, and their feetstood within the city. It was most natural that they should sing of Jerusalem itself, and invokepeace and prosperity upon the Holy City, for it was the centre of their worship, and the placewhere the Lord revealed himself above the mercy seat. Possibly the city was not all built inDavid's day, but he wrote under the spirit of prophecy, and spoke of it as it would be in the age ofSolomon; a poet has license to speak of things, not only as they are, but as they will be when theycome to their perfection. Jerusalem, or the Habitation of Peace, is used as the key word of thisPsalm, wherein we have in the original many happy allusions to the salem, or peace, which theyimplored upon Jerusalem. When they stood within the triple walls, all things around the pilgrimshelped to explain the words which they sang within her ramparts of strength. One voice led thePsalm with its personal "I," but ten thousand brethren and companions united with the firstmusician and swelled the chorus of the strain.”

5. John Schmidt, “�ow this Psalm easily breaks in to three parts. Those of you who areactually looking at it in the pew Bible or in your own may discover thatit's already separated in to three paragraphs. Each one deals with adifferent thought. The first, verses 1 and 2 deal with the joy of beinginvited to go on pilgrimage to Jerusalem and that feeling that they haveright as they come to the gates of the city. �ow verses 3 to 5, thecenter section, deal with the fact that Jerusalem is the place that Godhas chosen for the people to worship, chosen it to be central. �ow thethird section: because God has chosen Jerusalem, verses 6 to 9 talksabout how the Psalmist is willing to seek the prosperity and peace ofJerusalem, willing to put out effort to see the city prosper. It startsand ends with a personal response from the writer. It begins by saying Irejoiced when people invited me to do this. And then it ends with, "Forthe sake of my brothers and friends, I will say peace be with you. Forthe sake of the house of the Lord thy God, I will seek your prosperity."There is that commitment at the end, personal response and the reasonfor that response is the center section of the Psalm. God has chosenthat place. God chose Jerusalem. God chose the temple. These ways, thesefestivals with these people: that was God's choice and so the writer,submitting to that, responds with joy and with commitment.”

6. I like the way one pastor labeled these songs of pilgrimage as Songs on the Way to Heaven. Weare marching upward to Zion the beautiful city of God. The Jerusalem in the time of David andSolomon were previews of the final Jerusalem of heaven.

7. Samuel Cox, “�o Other Psalm in the Pilgrims' Psalter is SO emphatically a pilgrim Song as

this. It was obviously written for the occasion, and not merely adapted to it ; its author intendedit to be sung as the Caravans passed through the streets of Jerusalem, on their way to the Temple.It was admirably suited to the purpose. It gathers into itself whatever could deepen and prolongthe joy of the moment from the personal experience of the Pilgrims, from their patriotictraditions, from their prophetic hopes.” Cox calls this Psalm the Song of The Arrival.

1. I rejoiced with those who said to me, "Let us go to the house of the LORD."

1. We have no idea who it was that invited David to go to the house of the Lord with them, but hewas delighted with the invitation. Many are invited by believers who want their loved ones andfriends to come to church to hear the gospel. They are not always so eager as David was, for hewas already a believer who loved the Lord, and loved to worship. �ot so with many who areinvited. They feel out of place, and they need the friendly greeting that makes them feel welcome.I have been to churches where no one shakes your hand and makes you feel they are glad you arethere. Wise are those churches where there are greeters who make sure every visitor gets a warmwelcome. These churches grow because they make people feel glad that they came to a placewhere they were accepted and, at least to some degree, loved. Many people come to know Christas their Savior because they were invited by a believer to come with them to church. It is one ofthe easiest and most effective ways to witness and win others to the Lord. Make someone happyboth now and forever by giving them this invitation.

2. Most people who do not go to church, will not suddenly change their minds and decide to go.They usually go because they are invited. This gives them a sense of comfort to be with peoplewho know what it is all about. By inviting them you give them a reason to overcome their anxietyabout the unknown. I like the way one author put it long ago, “Many who would never comealone would come most willingly under the shadow of your company. Then, brethren, to yournon-attending neighbor say, "Let us go"; to reluctant members of your own family say, "Let usgo"; to those who once went to the house of God in your company, but who have backsliddenfrom worship say, "Let us go"; to all whose ear, and mind, and heart, you can command for sucha 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."

2B. The fact is, David is not thinking here of evangelism, but of fellowship. He is delighted as abeliever to be one with fellow believers as they join in their worship of God. Going to church isfor many people the main time of fellowship in the week. It is a time to learn from the Word ofGod, but also a time to learn about what is going on in the lives of their fellow believers.Friendships are deepened with those in the body of Christ, and this gives motivation to be faithfulin living a life pleasing to God. J. Scott Lindsay wrote, “The point here is simply that the psalmistsaw his worship as a corporate activity. It involved other people. He was conscious of his brothersand sisters as he went to the temple. He was motivated to pray and act out his concern for them.This was no exercise in individualism. Worship was not a “me and God” thing. It was “us,” “we,”“our.” That was one reason for the joy. For the psalmist it was a family reunion. A comingtogether of one’s own people, held together by a common bond — they were the people of God.”

2C. �ot everyone who loves the church is happy all the time to be invited to get ready to go, as thefollowing illustrates:A voice called out to Johnny on a Sunday morning.

"Johnny, get up honey it's time to get ready and go to church!"

Johnny said, "I don't want to go to church!"

The voice came back, "Johnny, there isn't much time now. You've got to get up and get ready sowe can go to church!"

Johnny replied, "I don’t want to go to church, nobody likes me down there."

"Johnny, for the last time, you’ve got to get up out of that bed and let’s go to church!"

Johnny said, "Give me two good reasons why I have to go to church."

"�umber one, you're 47 years old. �umber two, you're the pastor!"

2D. Wise are those parents who have children who can have an experience like this little girl had.“Anne Lamott tells a story about a little girl, seven years old, who got lost one day and “ran upand down the streets of the big town where she lived, but couldn’t find a single landmark. Finallya policeman stopped to help her. He put her in the passenger seat of his car, and they drovearound until she found her church. She pointed it out to the policeman, and then she told himfirmly, “You could let me out now. This my church, and I can always find my way home fromhere.”

2E. “The Hebrew poet was sure of one thing that it did him good to go into the House of God. For though God is always near us, so that we cannot get away from Him though we may close our hearts and lock our doors, yet in public worship we are drawn closer to God. We come into His very presence, we seek to look into His face, we desire to enter into His pavilion and into the secret of His tabernacle. Our hearts are stirred, and, like the disciples of old, we feel that the flame of love is fanned as He talks to us and allows us to talk to Him.

Oliver Wendell Holmes does not hesitate to bear witness to the need, in his own case, of the weekly " means of grace." He says : " I am a regular church-goer. I should go for various reasons if I did not love it, but 1 am fortunate enough to find pleasure in the midst of devout multitudes, whether I can accept all their creed or not. For I find there is in the corner of my heart a little plant called Reverence, which wants to be watered about once a week." Great Texts

3. Spurgeon, “David's heart was in the worship of God, and he was delighted when he foundothers inviting him to go where his desires had already gone: it helps the ardor of the most ardentto hear others inviting them to a holy duty. The word was not "go," but "let us go"; hence the earof the Psalmist found a double joy in it. He was glad for the sake of others: glad that they wished

to go themselves, glad that they had the courage and liberality to invite others. He knew that itwould do them good; nothing better can happen to men and their friends than to love the placewhere God's honor dwelleth. What a glorious day shall that be when many people shall go andsay," Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob,and he will teach us of his ways, and we will walk in his paths." But David was glad for his ownsake: he loved the invitation to the holy place, he delighted in being called to go to worship incompany, and, moreover, he rejoiced that good people thought enough of him to extend theirinvitation to him. Some men would have been offended, and would have said, "Mind your ownbusiness. Let my religion alone;" but not so King David, though he had more dignity than any ofus, and less need to be reminded of his duty. He was not teased but pleased by being pressed toattend holy services. He was glad to go into the house of the Lord, glad to go in holy company,glad to find good men and women willing to have him in their society. He may have been sadbefore, but this happy suggestion cheered him up: he pricked up his ears, as the proverb puts it,at the very mention of his Father's house. Is it so with us? Are we glad when others invite us topublic worship, or to church fellowship? Then we shall be glad when the spirits above shall callus to the house of the Lord not made with hands, eternal in the heavens.”

4. Calvin, “God had often told Moses, that his Sanctuary would one day have a certain and fixedplace of abode; yet from the time of Moses, for the space of more than a thousand years, the Arkof the Covenant had been carried about from place to place, as if it had been in a state ofpilgrimage. At length it was revealed to David, that mount Zion was the spot where God wouldhave his ark to be settled, and his temple built. �ow, as David himself received this revelationwith exceeding great joy, so he affirms that he was glad to find the whole people with one consentagreeing thereto. This circumstance has not been duly considered, and the consequence is, thatinterpreters have given the unhappy translation--I was glad with those that said to me. Such arendering, however, only renders the sense a little obscure; but the translation of the Septuagintand the Vulgate, which puts upon the second verb of the verse a neuter signification, entirelyvitiates the meaning, I was glad in the things which, were said to me. I indeed admit that literallythe reading is--I was glad in those who said to me; but it is no uncommon thing for the letter b,beth, which commonly signifies in, to be resolved into the adverb of time when; and here thescope of the text requires such a rendering. David testifies that he felt in his heart a double joy onobserving that the whole people concurred in yielding obedience to the oracle which declaredmount Zion to be the place which God had chosen for his solemn worship. By this example weare taught, that our joy, in like manner, should be doubled, when God by his Holy Spirit not onlyframes each of us to the obedience of his word, but also produces the same effect upon others,that we may be united together in the same faith. So stubborn and rebellious is human nature,that the great majority of mankind invariably murmur against God whenever he speaks. Wehave, therefore, no small ground for rejoicing when all harmoniously rank themselves with us onthe side of God. Such as translate, with those who said to me, deduce this meaning: I take delightin the company of those who allure me to the service of God, and offer themselves to me ascompanions, that we may go to the sanctuary together. But from the second verse it will be stillmore obvious, that the joy of which David speaks proceeded from his seeing the people, with theready obedience of faith, giving their consent to the utterance of the heavenly oracle, respectingthe spot chosen to be the lawful and permanent seat of the ark of the covenant.”

5. Gill, “Or, "I rejoiced in", or "because of, those that said unto me" (b); or, "in what was saidunto me". For it may regard not only the time when he had this pleasure of mind, but the personswho gave it, as well as the ground and reason of the things said unto him, as follows: let us go intothe house of the Lord; the house of the sanctuary, as the Targum; the tabernacle, the place of

divine worship, typical of the church of God; which is an house of his building, beautifying, andrepairing, and where he dwells: it has all the essentiality of a house; its materials are livelystones; its foundation Christ; its pillars ministers of the word; the beams of it stable believers; itswindows the ordinances; and the door into it faith in Christ, and a profession of it. �ow it is boththe duty and privilege of believers to go into it; here they find spiritual pleasure, enjoy abundanceof peace and comfort, and have their spiritual strength renewed, as well as it is to their honor andglory: and it becomes them to stir up one another to go thither; some are slothful and backward;some are lukewarm and indifferent; some are worldly and carnally minded; and others areconceited of their knowledge, and think themselves wiser than their teachers, and therefore needto be excited to their duty; and truly gracious souls are glad when they are stirred up to it, bothon their own account, and on the account of others, and because of the glory of God.”

6. Henry, “Here we have the pleasure which David and other pious Israelites took in approachingto and attending upon God in public ordinances, Psa_122:1, Psa_122:2. 1. The invitation to themwas very welcome. David was himself glad, and would have every Israelite to say that he wasglad, when he was called upon to go up to the house of the Lord. �ote, (1.) It is the will of Godthat we should worship him in concert, that many should join together to wait upon him in publicordinances. We ought to worship God in our own houses, but that is not enough; we must go intothe house of the Lord, to pay our homage to him there, and not forsake the assembling ofourselves together. (2.) We should not only agree with one another, but excite and stir up oneanother, to go to worship God in public. Let us go; not, “Do you go and pray for us, and we willstay at home;” but, We will go also, Zec_8:21. �ot, “Do you go before, and we will follow at ourleisure;” or, “We will go first, and you shall come after us;” but, “Let us go together, for thehonor of God and for our mutual edification and encouragement.” We ourselves are slow andbackward, and others are so too, and therefore we should thus quicken and sharpen one anotherto that which is good, as iron sharpens iron. (3.) Those that rejoice in God will rejoice in calls andopportunities to wait upon him. David himself, though he had as little need of a spur to his zeal inreligious exercises as any, yet was so far from taking it as an affront that he was glad of it as akindness when he was called upon to go up to the house of the Lord with the meanest of hissubjects. We should desire our Christian friends, when they have any good work in hand, to callfor us and take us along with them.”

7. Keil's comments get rather involved because he sees this as a reference to the restored temple,and a whole new experience for God's people to worship. “The poet, now again on the journeyhomewards, or having returned home, calls to mind the joy with which the cry for setting out,“Let us go up to the house of Jahve!” filled him. When he and the other visitors to the feast hadreached the goal of their pilgrimage, their feet came to a stand-still, as if spell-bound by theoverpowering, glorious sight. (�ote: So also Veith in his, in many points, beautiful Lectures ontwelve gradual Psalms (Vienna 1863), S. 72, “They arrested their steps, in order to give time tothe amazement with which the sight of the Temple, the citadel of the king, and the magnificentcity filled them.”) Reviving this memory, he exclaims: Jerusalem, O thou who art built up again -true, ּבנה in itself only signifies “to build,” but here, where, if there is nothing to the contrary, aclosed sense is to be assumed for the line of the verse, and in the midst of songs which reflect thejoy and sorrow of the post-exilic restoration period, it obtains the same meaning as inPsa_102:17; Psa_147:2, and frequently (Gesenius: O Hierosolyma restituta). The parallelmember, Psa_122:3, does not indeed require this sense, but is at least favourable to it. Luther'searlier rendering, “as a city which is compacted together,” was happier than his later rendering,“a city where they shall come together,” which requires a �iph. or Hithpa. instead of the passive.strengthens יחּדו signifies, as in Exo_28:7, to be joined together, to be united into a whole; and חּבר

the idea of that which is harmoniously, perfectly, and snugly closed up (cf. Psa_133:1). The Kaphof ּכעיר is the so-called Kaph veritatis: Jerusalem has risen again out of its ruined and razedcondition, the breaches and gaps are done away with (Isa_58:12), it stands there as a closelycompacted city, in which house joins on to house. Thus has the poet seen it, and the recollectionfills him with rapture. (�ote: In the synagogue and church it is become customary to interpretPsa_122:3 of the parallelism of the heavenly and earthly Jerusalem.)”

8. Wayne Shih, "When you read the psalm, it talks a great deal about Jerusalem. It may evenseem like the psalm is actually about Jerusalem, and not worship. But it is about worship. Yousee, in the Old Testament, the worship life of Israel was centered on Jerusalem. Jerusalem waswhere the tabernacle of God was brought to rest. Jerusalem was where the temple of God wasbuilt. Jerusalem was where the house of the Lord was found. Even though we know that Godcannot be confined to an earthly house, the tabernacle and the temple functioned as the earthlydwelling place of God. That’s why the annual pilgrimages to Jerusalem were so important to thepeople of Israel. They were pilgrimages to meet with God in the city of God, in the house of theLord.

Of course, in the �ew Testament, our worship is no longer centered on Jerusalem. Jesus changedall that. One day he was talking with a woman beside a well in the region of Samaria. She said tohim, “Our fathers worshiped on this mountain, but you Jews claim that the place where we mustworship is in Jerusalem.” Jesus replied, “Believe me, woman, a time is coming when you willworship the Father neither on this mountain nor in Jerusalem” (John 4:20-21). Jesus was talkingabout the church age. He was saying that our worship is no longer focused on a single place. Weno longer make a pilgrimage to Jerusalem. Instead we worship God in Windsor and Rome andLondon and Langley and Arima and Rosemere and Birchington and Odessa and San Andreasand Kijabe and Hyderabad. On top of that, we no longer have a building that is the house of theLord, we have a people. The church is now the dwelling place of God. That means the house ofthe Lord is not this auditorium. It is the believers gathered here. If we all went out into theparking lot, the house of the Lord wouldn’t be in here, it would be out there. So wherever Godhas placed us, and wherever God’s people are, we can magnify the Lord and worship him.”

9. This is just one of many where the love of being in the house of the Lord is expressed. In theGreat Texts we have this paragraph:

“Instances of this heart-felt piety might be quoted from every portion of the Psalms. To take a few out of the many, we read in Psalm xxvi. : " Lord, I have loved the habitation of thy house, and the place where thine honor dwelleth. I will offer in thy dwelling an oblation with great gladness. I will sing and speak praise unto the Lord." And in Psalm xxvii. : " One thing have I desired of the Lord which I will require, even that I may dwell in the house of the Lord all the days of my life; to behold the fair beauty of the Lord, and to visit his temple." Again, at the opening of the famous Psalm Ixxxiv. and all throughout it : " Oh ! how amiable are thy dwellings, thou Lord of hosts ! My soul hath a desire and longing to enter into the courts of the Lord ; my heart and my flesh rejoice in the living God. Blessed are they that dwell in thy house, they will be always praising thee.

. . . One day in thy courts is better than a thousand. I had rather be a door-keeper in the house of my God, than to dwell in the tents of ungodliness." And in Psalm cxvi., that which is so fittingly read at the churching of women, this is his language after he had experienced a great deliverance : " What reward shall I give unto the Lord, for all the benefits that he hath done unto me ? I will receive the cup of salvation, and call upon the name of the Lord. I will pay my vows unto the Lord in the sight of all his people; in the courts of the Lord s house, even in the midst of thee, Jerusalem." And once more, in my text observe the psalmist s joy at the prospect of worshiping in the tabernacle : " I was glad when they said unto me, We will go into the house of the Lord."

10. Great Texts. “One of the grandest features of Christianity is its cosmopolitanism. It finds ahome everywhere, and is everywhere at home. In this it differs from Paganism, which must haveits hallowed groves ere the oracular response can be gained. It is unlike Judaism also, which hadits solitary Temple where alone the symbol of Divinity was displayed. In the memorable con- versation which our Savior had with the woman of Samaria, He emphasized the superiority ofthe Christian religion. " Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father." That is, neither here nor there by way ofrestriction the genius of the gospel is too expansive to limit itself to a solitary shrine. There is to be no tabernacle of exclusive worship, but anywhere and everywhere men may rear atemple, and the Lord God will dwell in it.”

11. “In all honesty, which verse reflects your attitude more? Is it, "I love to go to worship, I can'twait to get there, I'd rather be there than anywhere else!" or is it "When is this thing going to beover so I can get back to the real word of earning money and having fun?" And remember, this isa song sung by pilgrims making a long journey by foot to worship. We can travel a lot moreeasily. But when we really love God with our whole being, the burdens get lighter, and thedistances seem shorter. In fact, listen to this data: Church attendance nourishes and strengthensthe spiritual life, but recent research has also shown other benefits. People who regularly attendchurch live longer! In studying the relationship between religion and health, researchers cameupon a strong and persuasive finding: Those who did not attend church lived an average of 75years; less than weekly attendance, lived 80 years; once a week, 82 years; and those who attendedchurch more than once a week lived an average of 83 years! Research indicates a personattending church weekly is less likely to become depressed, and more likely to exercise, quitsmoking and stop drinking. So church attendance is good for your health!”

12. David Burrell wrote of those who see no value in going to church. "...let those who are not habitual church-goers be asked whether they would be willing to dispense with the church : andwith one consent they would answer no. A churchless city, a churchless community, a churchlesscountry would be a hissing and a byword. However a man may hold himself aloof from thesanctuary he knows that he shares its by-products; that he eats of its clusters as of a vine growingover the wall. It is a true saying, " Blessings brighten as they take their flight."

If you were ever a wanderer in some far country where there were no spires pointing like figurestoward heaven, you know how to sympathize with the exiled Jews in their Babylonian song " Wehanged our harps on the willows and wept when we remembered Zion." Do you recall how theAncient Mariner, returned from his weary wanderings, on hearing the bells ringing for awedding at the church, intercepted one of the guests to say,

O wedding guest, my soul hath been Alone on a wide, wide sea; So lonely 'twas that God himself Scarce seemed there to be?"

And that the lesson of his lonely isolation had come home to him is evidenced by his adding:

"Oh sweeter than the marriage feast *Tis sweeter far to me, To walk together to the kirk With the goodly company."

13. Ken Gehrels gives us a look at the excuses people give for not going to church.

"WHY I �EVER WASH"

• I was forced to as a child.

• People who wash are hypocrites - they think they are cleaner than everybody else.

• I wash only on special occasions, like Christmas and Easter.

• I'll start washing when I get older and dirtier.

• I can't spare the time.

• People who make soap are only after your money.

• The last time I washed, someone was rude to me.

• What I do doesn't affect anybody but me.

• I don't believe in soap. I sat beside a whole case of it for an hour once, and nothinghappened.

• Washing is for women and children.

• I will wash when I find the bathroom that is exactly right for me.

• There are lots of clean people who never wash.

• I feel as close to washing on the golf course as I do in the bathroom.

• I never wash when I have company.

• Washday is the only day I have to sleep in.

• My wife washes enough for the whole family

• Washing is the opiate of the masses.

You can see where it's going, right? How absolutely silly it all sounds, and yet so often we, orpeople we know, say things precisely like that about worship, the great washing event for the soul.I can tell you that as a pastor I hear every one of these lines, and then some. To the point wherenothing much surprises me about peoples' reasons for staying away on "washday"; for notassembling with other saints for the great Christian act of worship.”

14. Isaac Watt's hymn version of this Psalm.

“How did my heart rejoice to hear my friend devoutly say,

"In Zion let us all appear and keep the solemn day!"

I love her gates, I love the road, the place adorned with grace

Stands like a palace built for God to show his milder face.

He hears our praises and complaints, and while his awesome voice

Divides the sinners from the saints, we tremble and rejoice.

Peace be within this sacred place, and joy a constant guest!

With holy gifts and heavenly grace be her attendants blest.

My soul shall pray for Zion still, while life or breath remains;

There my best friends, my kindred dwell, there God my Savior reigns.”

2. Our feet are standing in your gates, O Jerusalem.

1. Henry, “The prospect of them was very pleasing. They speak it with a holy triumph(Psa_122:2): Our feet shall stand within thy gates, O Jerusalem! Those that came out of thecountry, when they found the journey tedious, comforted themselves with this, that they shouldbe in Jerusalem shortly, and that would make amends for all the fatigues of their journey. Weshall stand there as servants; it is desirable to have a place in Jerusalem, though it be amongthose that stand by (Zec_3:7), though it be the door keeper's place, Psa_84:10. We have now got aresting-place for the ark, and where it is there will we be.”

2. Calvin, “In the Hebrew text the verb is indeed in the past tense, which it would not beunsuitable to retain; but as it makes little difference as to the meaning whether the one reading orthe other is adopted, I have no difficulty in leaving my readers to their own choice. Davidrehearses the language in which all the godly in common expressed themselves -- that they shouldat length stand with sure footing in Jerusalem, because it was the will of God there to establishhis Sanctuary, which hitherto had often changed its lodgings, and had been carried from place toplace. By such a pilgrimage state of the ark, God reminded the people that he had not withoutcause spoken by Moses what I have a little ago adverted to. Thus, whenever the ark of thecovenant was conveyed from one place to another, God thereby stirred up the hearts of his

servants to desire and pray that a certain settled place might be appointed to it. Moreover, thisfixing of its seat was not a matter of small moment. As while it was frequently changing its abode,the faith of the people hung in suspense, so after God had chosen for it a permanent residence, heby this testified more unequivocally that he would be the ever, lasting and unchangeableprotector of his people. It is, therefore, not surprising to find the faithful gratefullyacknowledging that their feet, which had hitherto been wont to run from place to place, shouldhenceforth stand steadfast within the gates of Jerusalem. The ark, it is true, dwelt a long time inShiloh, (1 Samuel 1:3,) but God having made no promise concerning that place, it could not bethe permanent abode of that symbol of the divine presence. On the contrary, since, as we shall seeon Psalm 132:14, it was said of mount Zion -- "This is my rest for ever," the faithful, dependingupon that promise, confidently boast that their feet shall hereafter be at rest and stand firm.Farther, as Christ, "in whom dwelleth all the fullness of the Godhead bodily," (Colossians 2:9,)and who is our true Immanuel, (Isaiah 7:14,) now resides amongst us, he has furnished us withmatter of more abundant joy. We are, therefore, ungrateful and stupid, if that promise --"Lo, Iam wit you always, even unto the end of the world,"(Matthew 28:20,) does not ravish us withexceeding joy, and especially if we see it in any place received publicly and with common consent.What I have just now quoted concerning the rest or repose of the Lord, has been at lengthaccomplished in the person of Christ, as is evident from Isaiah 11:10 -- "His rest shall beglorious;" where the Prophet does not speak of the burial of Christ, as some interpreterserroneously suppose, but of the future distinction of the Church.”

3. Barnes, “Our feet shall stand within thy gates, O Jerusalem - We shall enter the sacred city. Itappears now in full view before us - its walls, its palaces, its sacred places. We shall not stand andgaze upon it at a distance; we shall not merely be charmed with its beauty as we approach it; weshall accomplish the object of our desire, and enter within its walls and gates. So the believerapproaches heaven - the �ew Jerusalem above. he will not merely admire its exterior, and lookupon it at a distance; but he will enter in. He draws nearer and nearer to it, and as he approachesit when he is dying, its beauty becomes the more charming to his view, and the joy of his heartincreases as he now feels the assurance that he will “stand within its gates:” that he will enterthere, and dwell there forever. So said Dr. Payson, when approaching the end of life: “Thecelestial city is full in my view. Its glories beam upon me, its breezes fan me, its odors are waftedto me, its sounds strike upon my ears, and its spirit is breathed into my heart. �othing separatesme from it but the river of death, which now appears but as an insignificant rill, that may becrossed at a single step, whenever God shall give permission. The Sun of Righteousness has beengradually drawing nearer and nearer, appearing larger and brighter as he approached, and nowhe fills the whole hemisphere - pouring forth a flood of glory, in which I seem to float like aninsect in the beams of the sun; exulting, yet almost trembling, while I gaze on this excessivebrightness, and wondering with unutterable wonder why God should deign thus to shine upon asinful worm.”

4. Clarke, “Our feet shad stand - For seventy years we have been exiled from our own land; ourheart was in Jerusalem, but our feet were in Chaldea. �ow God has turned our captivity, and ourfeet shall shortly stand within the gates of Jerusalem. What a transition from misery tohappiness! and what a subject for rejoicing!

5. Gill, “Which is to be understood not merely literally of the city of Jerusalem, and ofcontinuance in the possession of it, it being lately taken out of the hands of the Jebusites; butspiritually of the church of God, which is often called by this name; the gates of which are thesame as the gates of Zion, and the gates of wisdom, the word and ordinances; attendance on

which is signified by "standing": and which also denotes continuance therein: and happy arethose that are within these gates, and have a comfortable assurance of their abiding there; andstill more happy will they be who will be admitted within the gates of the �ew Jerusalem, whichare said to be twelve, and every, one of them of one pearl; and through which none shall enterinto the city but pure and holy persons, Rev_21:2.

6. Spurgeon, “Our feet shall stand within thy gates, O Jerusalem; or, better, "our feet arestanding." The words imply present and joyous standing within the walls of the city of peace; orperhaps the pilgrims felt so sure of getting there that they antedated the joy, and spoke as if theywere already there, though they were as yet only on the road. If we are within the church we maywell triumph in the fact. While our feet are standing in Jerusalem our lips may well be singing.Outside the gates all is danger, and one day all will be destruction; but within the gates all issafely, seclusion, serenity, salvation, and glory. The gates are opened that we may pass in, andthey are only shut that our enemies may not follow us. The Lord loveth the gates of Zion, and sodo we when we are enclosed within them. What a choice favor, to be a citizen of the �ewJerusalem! Why are we so greatly favored? Many feet are running the downward road, orkicking against the pricks, or held by snares, or sliding to an awful fall; but our feet, throughgrace divine, are "standing" -- an honorable posture, "within thy gates, O Jerusalem" -- anhonorable position, and there shall they stand for ever -- an honorable future.”

7. Paulus Palanterius. “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 saywith the prophet, Our feet stand within thy gates, O Jerusalem. Like those who haste to anyplace, they are said to be always thinking as if they were already there, and in reality they arethere in mind though not in body, and are able greatly to comfort others. What wonder, if arighteous 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 ofthe heavenly kingdom, so that our conversation shall be in heaven, and all our works be done inrelation to eternal life, for which we long with greatest intensity of desire. This is not thatJerusalem which killed the prophets and stoned those that were sent unto her, but that where theperfect vision of peace reigns.”

8. Edward Payson, 1783- 1827, “Our feet shall stand within thy gates, O Jerusalem. Dr. Clarke, inhis travels, speaking of the companies that were travelling from the East to Jerusalem, representsthe procession as being very long, and, after climbing over the extended and heavy ranges of hillsthat 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 felldown and worshipped; while those who were behind pressed forward to see. So the dyingChristian, when he gets on the last summit of life, and stretches his vision to catch a glimpse ofthe heavenly city, may cry out of its glories, and incite those who are behind to press forward tothe sight.”

9. Wayne Shih, "Dr. Allen Ross says, “One must imagine a farmer in Galilee who has beenlaboring with the crops and the harvest, and finally when the work is done he and his family willmake there way to the holy city for a week or two of feasting, singing, dancing, lights, music, andcelebration in the good grace of their God” Then in verse 2, they are actually there: “Our feetare standing in your gates, O Jerusalem.” Again use your imagination: The farmer and his family

are at the gate of the city, they see the magnificent architecture lying before them, and their facesare filled with wonder and delight at the sight. They’re amazed. They’re overjoyed.

It’s too bad that this sense of wonder and delight is so often missing from our experience of God.Let’s face it, people are more awed when they stand at the doorway of Cinderella’s palace in theMagic Kingdom. I don’t say that to make us feel guilty about having fun at Disney World. I saythat to show that our desires flow naturally in one direction, but they don’t flow naturallyGodward. Our hearts are not tuned to delight in God. I’ve just finished reading a section of abook on worship. The author used words like exhilaration and enthusiasm and exuberance. Hespoke of worship as a celebration. We know that’s how we should experience God. Sometimes weeven try to create an atmosphere of emotional highs. But when the moment passes, our spirits arenot touched."

10. Dr. Joe Temple, “David was in utter amazement that he had the privilege of standing withinthe gates of Jerusalem. What a privilege it was! And I wonder if we fully appreciate the privilegewhich is ours. I wonder if we fully appreciate the privilege we have in this land of ours to gatherin a place where no one can tell us what to do, what to think, or how to say it, and where we canenjoy the privileges related to the ministry of the Word of God.”

11. Larry Stephens, “The enthusiasm of the psalmist sounds strange to our ears. I mean who getsexcited about going to church? And yet worship is one of the most popular voluntary activities inour nation. More people are in worship services than attend professional sports events. Whilethere are some who come to worship because they “have to” such as children, the majority of usare here because we chose to do so. �o one forced you to come today.

Worship in many ways is the foundational event of Christian community. If people are a church,they gather for worship. We might even say it is a foundational event for the individual Christianlife. Those who say, “I can worship God on the golf course or on my fishing boat” have caused meto wonder whom they encourage other than the golf ball or the fish. Do they pray much or sing?The concept of solitary Christianity is not one found in scripture, Christianity is lived incommunity or it is not lived. Part of the sense of this psalm may also be the excitement of startinga journey with friends to a special place, Jerusalem. But there is also the aspect of worshipingwith those with whom we share the journey. The path is one that is taken with others.”

12. Larry Stephens goes on, “Derek Thomas, a theologian and pastor in Mississippi introducedPsalm 122 to his congregation by making this request: “Imagine with me tonight that the onlyplace where you can hear the Word of God being proclaimed, and the only place you can fullyexperience the presence of God, and the only place you can get the assurance that your sins aretruly forgiven is in Washington, D.C. Imagine with me that the only place where you can gatherwith the Lord’s people and experience worship on the grand scale, as it is meant to beexperienced, is Washington.” To us that seems downright strange and bizarre. But to the child ofGod living under the Old Covenant, this was reality. It wasn’t Washington, D. C., but it wasJerusalem. And because Jerusalem was the place where God revealed Himself to his people in theTemple; and because that’s where the worship festivals were held; and because that’s where thesacrifices where made, the pilgrimage there was filled with excitement and enthusiasm inanticipation of finally reaching the Holy City.”

3. Jerusalem is built like a city that is closely compacted together.

1. Henry, “The praises of Jerusalem, as Psa_48:12. It is the beautiful city, not only for situation,but for building. It is built into a city, the houses not scattered, but contiguous, and the streets fairand spacious. It is built uniform, compact together, the houses strengthening and supporting oneanother. Though the city was divided into the higher and lower town, yet the Jebusites beingdriven out, and it being entirely in the possession of God's people, it is said to be compacttogether. It was a type of the gospel-church, which is compact together in holy love and Christiancommunion, so that it is all as one city.”

1B. An unknown pastor wrote, “The man is a country bumpkin, it seems, a fellow who never sawtwo houses together. But now, stepping into Jerusalem, he’s amazed by its size and layout. We’reall used to cities, of course, but go stand at Rockefeller Center in mid-town Manhattan, and you’llfeel like a hick, too. For all the problems of urban life, there is still something magnificent about agreat city. That’s what heaven is—a Great City, with billions of angels and saints, and in the heart of it, aPalace. I know Revelation is a book full of symbols, but symbols, if well chosen, are never morethan the thing they symbolize, but less. What then must the symbols point to?

The city is 1,500 miles long, wide, and high! (Mount Everest is only 5 miles high). The buildingsare made of pure gold, but the gold is transparent. The corner stones are all huge gemstones. Thegates are pearls hollowed out in the middle. There is no sun or moon in the city because the wholething is lit up by the face of the King, a face, by the way, that you can also look at and live!” Ifthis traveler is impressed with the big city of Jerusalem, how much more will we be impressedwith the new Jerusalem?

2. Calvin, “Here David begins to celebrate the praises of Jerusalem; and he does this with thedesign of encouraging the people to persevere with uniform steadfastness in their obedience. Itwas of great importance for the minds of the godly, instead of being drawn hither and thither, tobe kept constantly fixed on that city, which was the bond of a holy unity. When the people cameto be divided into two bodies, that was the commencement of melancholy devastation. It is notsurprising, then, to find David commending with such earnestness the place which God hadchosen, knowing, as he did, that the prosperity of the Church depended upon the children ofAbraham worshiping God there in purity, according to the appointed observances of the law;and next, upon their acknowledging the royal seat which the same God had erected there by hisown authority, and had taken under his own protection. When it is said that Jerusalem is built asa city, it is not to be understood as referring only to the walls, or towers, or ditches of that city,but chiefly to the good order and holy polity by which it was distinguished, although I allow thatthere is some allusion to its ancient state. Salem, indeed, had been a noted town even from thebeginning; but when God selected it to be the head of the kingdom, it changed its appearance,and in a manner its nature, so that then it began to deserve the name of a well-regulated city. Atfirst sight it may seem a poor commendation to call Jerusalem a city; but it is to be observed thatit is here exhibited as it were standing alone in the whole world -- taking the precedence of allother cities, which will in vain attempt to equal it. David, certainly, in thus speaking, does notintend to divest other cities of the rank to which they may be entitled, but he raises Jerusalem

higher, that it may appear conspicuous above them all, even as we find Isaiah, (Isaiah 2:2,) whenspeaking of mount Zion, asserting that it "shall be established in the top of the mountains, and.shall be exalted above the hills." In that passage the Prophet, to magnify this little hill, bringsdown the loftiest mountains of the world, that they may not obscure its glory. In like mannerDavid here affirms that Jerusalem is compacted as a city, to induce the faithful, instead of gazingin all directions around them, to rest contented with the city which God had chosen, since theywould nowhere find its equal. After having humbled all other cities, he shows, in a few words, theexcellence of Jerusalem, representing it as regularly built, or fitly and neatly joined together in allits parts. Some take these words as expressing literally and without figure, that its citizens livetogether in peace and unity; but I see no impropriety in supposing that they describe,metaphorically, the peaceable state of a city. Thus the mutual concord which reigns among thecitizens of a city, and by which they are united to each other, is compared to buildings, compactedtogether by a skillful and elegant workmanship, so that there is nothing imperfect, in joinedtogether, or rent, but throughout a beautiful harmony'. By this David teaches us, that the Churchcan only remain in a state of safety when unanimity prevails in her, and when, being joinedtogether by faith and charity, she cultivates a holy unity.”

3. Barnes, “Jerusalem is builded as a city that is compact together - literally, “joined to itselftogether;” that is, when one part is, as it were, bound closely to another part; not scattered orseparate. The walls are all joined together; and the houses are all united to one another so as tomake a compact place. The ground occupied by Jerusalem never could be large, as it wassurrounded with valleys, except on the north, and hemmed in with hills, so that, from thenecessity of the case, when it became the capital of the nation, it was densely crowded. This,moreover, was usual in ancient cities, when they were made compact for the sake of defense andprotection.”

4. Clarke, “Jerusalem - compact together - It is now well rebuilt, every part contributing to thestrength of the whole. It is also a state of great political and spiritual union. It is the center ofunion to all the tribes, for each tribe has an equal interest in that God who is worshiped there.”

5. Gill, “In David's time the upper and lower city were joined together, the streets regularly built,the houses contiguous, not straggling about, here and there one (c). So the church of God, likethat, is built in a good situation, on a rock and hill, where it is firm and visible; like a city full ofinhabitants, governed by wholesome laws, under proper officers; a free city, which enjoys manyprivileges and immunities; a well fortified one, having salvation for walls and bulwarks about it;a royal city, the city of the great King, the city of our God, the name of which is "Jehovahshammah", the Lord is there: and this is "compact together" when its citizens are united inaffection to one another; agree in their religious sentiments; join in social worships, and live insubjection to one Head and King, the Lord Jesus Christ. The Jews often speak, and so some oftheir commentators on this passage, of a Jerusalem above and below, and of the one being madelike unto the other: so the Targum, "Jerusalem is built in the firmament as a city, as Jerusalemon earth;''

6. Jerusalem is builded as a city that is compact together. David saw in vision the city built; nomore a waste, or a mere collection of tents, or a city upon paper, commenced but not completed.God's mercy to the Israelitish nation allowed of peace and plenty, sufficient for the uprise andperfecting of its capital: that City flourished in happy times, even as the church is only built upwhen all the people of God are prospering. Thanks be to God, Jerusalem is builded: the Lord by

his glorious appearing has built up Zion. Furthermore, it is not erected as a set of booths, or aconglomeration of hovels, but as a city, substantial, architectural, designed, arranged, anddefended. The church is a permanent and important institution, founded on a rock, builded withart, and arranged with wisdom. The city of God had this peculiarity about it, that it was not along, straggling street, or a city of magnificent distances (as some mere skeleton places have beenstyled), but the allotted space was filled, the buildings were a solid block, a massive unity: thisstruck the dwellers in villages, and conveyed to them the idea of close neighborhood, surestanding, and strong defense. �o quarter could be surprised and sacked while other portions ofthe town were unaware of the assault: the ramparts surrounded every part of the metropolis,which was singularly one and indivisible. There was no flaw in this diamond of the world, thispearl of cities. In a church one of the most delightful conditions is the compactness of unity: "oneLord, one faith, one baptism." A church should be one in creed and one in heart, one in testimonyand one in service, one in aspiration and one in sympathy.” Author unknown

7. William S. Plumer, “Jerusalem. It matters not how wicked or degraded a place may have beenin former times, when it is sanctified to the use and service of God it becomes honorable.Jerusalem was formerly Jebus -- a place where the Jebusites committed their abominations, andwhere were all the miseries of those who hasten after another God. But now, since it is devoted toGod's service, it is a city -- "compact together," "the joy of the whole earth."

8. David Dickson, “As the tribes, so all particular churches, how far soever scattered, have oneLord, one covenant, one law and Scripture, signified by the tribes going up to the testimony ofIsrael, or to the Ark of the Covenant or testimony where the whole ordinances of God were to beexercised. The end of the ordinances of God, of holy covenanting and communion, and joining inpublic worship, is to acknowledge the grace and goodness of God, and to, glorify him; for thetribes did go up to give thanks unto the name of the Lord.”

4. That is where the tribes go up, the tribes of the LORD, to praise the name of the LORD according to the statute given to Israel.

1. Henry, “It is the place where all Israel meet one another: Thither the tribes go up, from allparts of the country, as one man, under the character of the tribes of the Lord, in obedience to hiscommand. It is the place appointed for their general rendezvous; and they come together, (1.) Toreceive instruction from God; they come to the testimony of Israel, to hear what God has to say tothem and to consult his oracle. (2.) To ascribe the glory to God, to give thanks to the name of theLord, which we have all reason to do, especially those that have the testimony of Israel amongthem. If God speak to us by his word, we have reason to answer him by our thanksgivings.

2. Calvin, “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 thewhole people were to have recourse for obtaining justice. All our salvation depends upon thesetwo points; first, that Christ has been given to us to be our priest; and, secondly, that he has beenestablished king to govern us. This God showed to his ancient people under figures. Thesanctuary erected on mount Zion was intended to keep their faith fixed upon the spiritualpriesthood of Christ; and in like manner, by the kingdom of David, there was presented to theirview an image of the kingdom of Christ. The Psalmist, therefore, says in the first place, that thetribes or families of God shall come to Jerusalem; and then he immediately adds, that there theseat of judgment is erected, on which he and his posterity will sit. The reason why it was the willof God that there should be only one temple and one altar was, that the people might not fallaway to various superstitions. David therefore here declares that this place was appointed byGod's own mouth, that all the families of God, or the twelve tribes, might there assemble from allquarters. To express more plainly how important it was, for this form of God's worship to bepreserved pure and complete, he says that it was for a testimony. The noun employed comes fromthe verb dwe, ud, which signifies to bear witness, or to covenant. �ow by the word in this place isdenoted a mutual declaration or agreement between God and the people. When the tribes shallcome thither, says the Prophet substantially, it will not be at random, because their fancy thusleads them, but because God by his own mouth invites them. The amount therefore is, that theholy assemblies which shall be kept at Jerusalem will not be vain and unprofitable, since God hasmade a covenant with his people, determining and appointing that place for his service. Whencewe learn, that in judging of the true temple of God, it is necessary to take into account thedoctrine taught. With respect to the time in which David lived, as God had adopted the Jewishpeople, and as it was his will that they should be employed in the external worship of his name, heprescribed to them a rule from which it was unlawful for them to deviate. Thus when the faithfulassembled on mount Zion, it was not foolishness or inconsiderate zeal, or the impulse of their ownminds, which brought them thither, as if they resembled those men whom we daily see inventingfor themselves, out of their own heads, numberless kinds of divine worship; but they were ledthither by the command of God, that they might worship him on mount Zion, by which word theProphet 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 endof this contract or covenant, which was that the name of God might be praised. And, indeed, as toyield to God the glory of all good things is the end of our adoption, so it is the end of all ouractions.

3. Barnes, “Whither the tribes - The twelve tribes of the children of Israel Go up - To the greatfeasts and festivals of the nation. See Exo_23:17. This language of going up is such as would beused anywhere respecting the capital of a nation - as it is now of London; but it was literally trueof Jerusalem, since it was elevated far above most parts of the land. The tribes of the Lord, untothe testimony of Israel - The “ark of testimony;” the ark within which were the tables of stone,containing the law considered as God’s testimony or witnessing as to justice, right, equity, duty,truth. See Exo_16:34; Exo_25:16, Exo_25:21; Exo_40:3, Exo_40:20; Exo_30:6, Exo_30:36;Exo_31:18.To give thanks unto the name of the Lord - To worship Yahweh - the name often being put for theBeing himself. A main part of Hebrew worship was praise, and hence, this is often put for thewhole of worship.

4. Clarke, “The testimony of Israel - There is the ark, where the presence of God is manifested;there is the holy of holies; and there all the tribes assembled to worship Jehovah. He no doubt

alludes to the assembling of the tribes annually at each of the three grand national festivals.”

5. Gill, “The twelve tribes of Israel; the males of them went up three times a year to Jerusalem toworship, at the feasts of passover, pentecost, and tabernacles; and was typical of the church ofChrist, where the worship of God is carried on, his word preached, and ordinances administered;and whither saints go and attend for their own profit and the glory of God; this is the city of oursolemnities, Isa_33:20; unto the testimony of Israel; the ark of the testimony a symbol of thedivine Presence. The law is called a testimony, because it testified the will of God to be done; thiswas put into an ark, which had its name from thence, and was typical of Christ, the end of thelaw for righteousness; and over the ark was the divine Presence: hither the tribes came toworship God, and to consult him; "who (the Targum here says) testifies to Israel, that his divineMajesty dwells among them, when they go to confess unto the name of the Lord.'' The Gospel iscalled the testimony of Christ; and it is what testifies concerning his person, office, and grace,unto the Israel of God; and who go up to the house of God in order to hear it; to give thanks untothe name of the Lord; for all his mercies and blessings, both temporal and spiritual; and whichshould be acknowledged, not only in a private manner, but publicly in the house of God; seePsa_100:4.”

6. Spurgeon, “Whither the tribes go up, the tribes of the LORD. When there is unity within therewill be gatherings from without: the tribes go up to a compact centre. �ote that Israel was onepeople, but yet it was in a sense divided by the mere surface distinction of tribes; and this may bea lesson to us that all Christendom is essentially one, though from various causes we are dividedinto tribes. Let us as much as possible sink the tribal individuality in the national unity, so thatthe church may be many waves, but one sea; many branches, but one tree; many members, butone body. Observe that the tribes were all of them the Lord's; whether Judah or Benjamin,Manasseh or Ephraim, they were all the Lord's. Oh that all the regiments of the Christian armymay be all and equally the Lord's own, alike chosen, redeemed, accepted, and upheld by Jehovah.Unto the testimony of Israel. They went up to the holy city to hear and to bear testimony.Everything in the temple was a testimony unto the Lord, and the annual journeys of the tribes tothe hallowed shrine partook of the same testifying character, for these journeys were Israel'sopen avowal that Jehovah was their God, and that he was the one only living and true God.When we assemble on the Sabbath a large part of our business is giving out and receivingtestimony: we are God's witnesses; all the tribes of the one church of Jesus Christ bear witnessunto the Lord.

To give thanks unto the name of the LORD. Another part of our delightful duty is to praise theLord. Sacred praise is a chief design of the assembling of ourselves together. All Israel had beenfed by the fruit of the field, and they went up to give thanks unto the name of their greatHusbandman: we, too, have countless mercies, and it becomes us unitedly in our solemngatherings to magnify the name of our loving Lord. Testimony should be mingled with thanks,and thanks with testimony, for in combination they bless both God and man, and tend to spreadthemselves over the hearts of our companions; who, seeing our joyful gratitude, are the moreinclined to hearken to our witness bearing. Here, then, was part of the cause of the gladness of thepious Israelite when he had an invitation to join the caravan which was going to Zion: he wouldthere meet with representatives of all the clans of his nation, and aid them in the double object oftheir holy assemblies, namely, testimony and thanksgiving. The very anticipation of suchdelightful engagements filled him to overflowing with sacred gladness.”

7. Martin Luther, “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 wasto be taught and prayer offered. But these ought to be written in golden letters, because Davidsays nothing about the other services, but only of these two. He does not say that the Temple wasdivinely appointed, that there the victims should be sacrificed; that there incense should beoffered; that oblations and sacrifices should be brought; that each one should by his gifts showhis gratitude. He says nothing about these things, although only in the Temple were theycommanded to be done. He makes mention only of prayer and of thanksgiving.”

8, Robert �isbetk, “The testimony of Israel. The object which is represented in the Psalm ashaving power to attract all hearts, and command the ready attendance of the tribes, is "thetestimony of Israel," the revelation, in other words, which God made to that people of hischaracter, feelings, and purposes, as most holy, yet ready to forgive, a just God and the Savior.This discovery of the nature of that great Being before whom all must appear, is justly regardedas a ground of joy. “

9. Don Carson writes,“Worship the Lord your God, and serve him only”: there is the heart of thematter. In this area, as in so many others, one must not confuse what is central with by-products.If you seek peace, you will not find it; if you seek Christ, you will find peace. If you seek joy, youwill not find it; if you seek Christ, you will find joy. If you seek holiness, you will not find it; if youseek Christ, you will find holiness. If you seek experience of worship, you will not find them; ifyou worship the living God, you will find something of what is reflected in the Psalms." The pointis, it is the focus that is the key to true worship. It must be in spirit and in truth, and that meanswith the mind of Christ, and the mind on Christ who is the truth.

10. “Ronald Allen co-wrote a good book some years ago entitled "Worship: the Missing Jewel ofthe Evangelical Church," which borrowed the phrase for its title from words by the late A. W.Tozer. In that book, he writes this:

"What, then, is the essence of worship? It is the celebration of God! When we worship God, wecelebrate him, we extol him, we sound his praises, we boast in him.

Worship is not the casual chatter that drowns out the time of entering; we celebrate God when weallow time to attune our hearts to the glory of God.

Worship is not the mumbling of prayers or mouthing of hymns with little thought and less heart;we celebrate God when we join together earnestly in prayer and intensely in song.

Worship is not self-promoting words or boring cliches when one is asked to lead or to givetestimony; we celebrate God when all of the parts of the service fit together and work to acommon goal.

Worship is not grudging gifts or compulsory service; we celebrate God when we give to himhilariously and serve him with integrity.

Worship is not haphazard music done poorly, nor great music done merely as performance; wecelebrate God when we enjoy and participate in music to his glory.

Worship is not a distracted endurance of the sermon; we celebrate God when we hear his Wordgladly and seek to be conformed by it more and more to the image of our Savior."

11. John Schmidt, “The second thing that we can learn from Psalm 122 is *God still calls usto worship on his terms*. Jerusalem is no longer the center of worship,but that doesn't mean that we can offer worship any old way we choose.*Worship is acceptable to God only one way. Through Jesus Christ.* It'sthe only way. Jesus said, "I am the way. I am the truth. I am the life.�o one comes to the father, but through me." It says again in anotherplace in Scripture in the �ew Testament, it says that "there is no othername under heaven by which people must be saved." Again in another spotit says, "there is one Lord, one faith, one baptism." God still sets theterms and the term of a relationship with him is in sacrifice of JesusChrist on our behalf. To be in him. To have faith in him, to follow him.�ow that one way has nothing to do with the building, the shape of thebuilding. It has nothing to do with whether we have a nice pipe organ ornot. It has nothing to do with whether we have a worship band or,however wonderful they are, drums. It has nothing to do with that. Wecan come with incredible diversity, in creative ways. We can come toGod, we can meet him anywhere in the world, we can sing songs in anystyle that we choose, we can dress in our own country's form of dress,in any language at any time of the day and even on any day of the week,we can worship freely, creatively, but only, it's only acceptablebecause Jesus died to deal with the breach between God and us. That'sthe limitation. He died so that we can live. He became sin for us sothat in him, through faith in him, we might actually receive and liveout the glory of God and the righteousness of God in our lives. This isthe transaction that God has done. He has taken that initiative and hesaid, "I have done it. It's complete. It's full. There is nothing youcan do to improve it, but to neglect it means that you reject me." Godstill sets limits on us. We can only worship on God's terms.”

5. There the thrones for judgment stand, the thrones of the house of David.

1. Calvin, “He means, that the throne of the kingdom was fixed or established at Jerusalem, orthat there it had its permanent seat. Among that people some order of judgments had alwaysexisted. these, however, had formerly been in an unsettled state, and frequently changed, but Godat length ordained, in the person of David, a new government which should flow in a continualcourse; for it was his will that the children of David should succeed their father in this royaldignity 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, willbe firm and stable; in order to distinguish it from all the other kingdoms of the world, which arenot only temporary, but also frail and subject to a variety of changes. This everlastingness of thekingdom has been expressly confirmed by other Prophets in various parts of their' writings, andnot without cause; for the object was, to teach the faithful that God would be the guardian oftheir welfare only upon the supposition of their remaining under the protection and defense ofDavid, and that, therefore, if they desired to continue in safety and to prosper, they should notmake for themselves new kings at their own pleasure, but should live quietly under that kind ofgovernment 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 throneof the house of David; for it was the will of God that the right and prerogative of reigning shouldcontinue in David's posterity, until the true everlastingness of this kingdom should be manifestedin the person of Christ.”

2. Henry, “It is the royal city (Psa_122:5): There are set thrones of judgment. Therefore thepeople had reason to be in love with Jerusalem, because justice was administered there by a manafter God's own heart. The civil interests of the people were as well secured as their ecclesiasticalconcerns; and very happy they were in their courts of judicature, which were erected inJerusalem, as with us in Westminster Hall. Observe, What a goodly sight it was to see thetestimony of Israel and the thrones of judgment such near neighbors, and they are goodneighbors, which may greatly befriend one another. Let the testimony of Israel direct the thronesof judgment, and the thrones of judgment protect the testimony of Israel.”

3. Barnes, “For there are set - Margin, Do sit. The Hebrew is, “For there sit thrones forjudgment.” They are established there; or, That is the appointed place for administering justice.Thrones of judgment - Seats for dispensing justice. The word throne is now commonlyappropriated to the seat or chair of a king, but this is not necessarily the meaning here. The wordmay denote a seat or bench occupied by a judge. The meaning here is, that Jerusalem was thesupreme seat of justice; the place where justice was dispensed for the nation. It was at once thereligious and the civil capital of the nation. The thrones of the house of David - Of the family ofDavid, who performed the office of magistrates, or who administered justice. The family of Davidwould naturally be employed in such a service as this. This office, Absalom - who had not beenappointed to it - earnestly desired, in order that he might secure popularity in his contemplatedrebellion. “Oh that I were made a judge in the land, that every man which hath any suit or causemight come unto me, and I would do him justice!” 2Sa_15:4.

4. Clarke, “There are set thrones of judgment - There were the public courts, and thither thepeople went to obtain justice; and while the thrones of the house of David were there, they hadjustice.

5. Gill, “In Jerusalem as the Targum; here were courts of judicature, and thrones for the judgesto sit upon, to execute judgment and justice to the people; the thrones of the house of David; theTargum is, "thrones in the house of the sanctuary, for the kings of the house of David;'' whomight sit there, as the Jews say, when others might not. In the church of Christ, the heavenlyJerusalem, every saint is a king, as well as a priest, and all have thrones and seats there; have apower of judging, not only lesser matters pertaining to this life, but such as regard the spiritualpeace and welfare of the church and interest of Christ; having laws and rules given them to go by,in the admission and exclusion of members, and respecting their conduct to each other, and totheir Lord and head: and in the �ew Jerusalem there will be thrones set, not only for the twelve

apostles of Christ, and for the martyrs of Jesus, but for all the saints; there will be the thrones ofGod and of the Lamb, and every over comer shall sit down on the same; this honor will have allthe saints, Mat_19:28.”

6. Spurgeon, “For there are set thrones of judgment. If discontented with the petty judgments oftheir village lords, the people could bring their hard matters to the royal seat, and the belovedKing would be sure to decide aright; for the judgment thrones were The thrones of the house ofDavid. We who come to the church and its public worship are charmed to come to the throne ofGod, and to the throne of the reigning Savior.

"He reigns! Ye saints, exalt your strains:Your God is King, your Father reigns:And he is at the Father's side,The Man of love, the Crucified."

To a true saint the throne is never more amiable than in its judicial capacity; righteous men lovejudgment, and are glad that right will be rewarded and iniquity will be punished. To see Godreigning in the Son of David and evermore avenging the just cause is a thing which is good forweeping eyes, and cheering for disconsolate hearts. They sang of old as they went towards thethrone, and so do we. "The Lord reigneth, let the earth rejoice." The throne of judgment is notremoved, but firmly "set," and there it shall remain till the work of justice is accomplished, andtruth and right are set on the throne with their King. Happy people to be under so glorious arule.”

7. Thrones of judgment. On a throne of ivory, brought from Africa or India, the throne of manyan Arabian legend, the kings of Judah were solemnly seated on the day of their accession. Fromits lofty seat, and under that high gateway, Solomon and his successors after him delivered theirsolemn judgments. That "porch" or "gate of justice," still kept alive the likeness of the oldpatriarchal custom of sitting in judgment at the gate; exactly as the Gate of Justice still recalls itto us at Granada, and the Sublime Porte -- "the Lofty Gate" at Constantinople. He sat on theback 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. Thiswas "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."

6. Pray for the peace of Jerusalem: "May those who love you be secure.

1. Calvin, “David now exhorts all the devout worshipers of God to make supplication for theprosperity 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 deeplyconcerned about the prosperity of Jerusalem was, as we have formerly stated -- and he againrepeats the same thing at the end of the Psalm--because the welfare of the whole Church was

inseparably connected with that kingdom and priesthood. �ow as each of us in particular, werethe whole Church to be involved in ruin, must necessarily perish miserably, it is not surprising tofind David recommending to all the children of God to cultivate this anxious concern about theChurch. If we would order our prayers aright, let us always begin with pleading that the Lordwould be pleased to preserve this sacred community. Whoever, confining his attention to his ownpersonal advantage, is indifferent about the common weal, he not only gives evidence that he isdestitute of all true feeling of godliness, but in vain desires his own prosperity, and will profitnothing by his prayers, since he does not observe the due order. Similar is the drift of the promisewhich is added immediately after: They shall prosper that love thee; which, however, may beread in the form of a wish, May those who love thee prosper. But the sense in either case is almostthe same. Farther, although the Hebrew verb hls, shalah, which the Prophet here uses, signifies tolive in quietness or peace, yet as the Hebrew noun for peace, from which it is derived, is employedby him generally for a joyful and happy condition, I have no doubt that he here announces ingeneral to all the godly who have the well being of the Church near their heart, that they shallenjoy the blessing of God and a prosperous life. This sentence frequently occurs in the Propheciesof Isaiah, from the 54th chapter to the end of the book (Isaiah 54-66). Hence we learn that thecurse of God rests upon all such as afflict the Church, or plot and endeavor by any kind ofmischief to accomplish its destruction.”

2. Barnes, “Pray for the peace of Jerusalem - The prosperity, the welfare of Jerusalem - for peaceis everywhere the image of prosperity and happiness. Compare Psa_51:18. This is the languagewhich those who were going up to the city - to the house of the Lord - addressed to each other,expressing the joyful feelings of their hearts at their own near approach to the city. It breathesthe desire that all would pray for the peace and prosperity of a city so dear to their own souls;where the worship of God was celebrated; where God himself dwelt; where justice wasadministered: a city of so much importance and so much influence in the land. To us now itinculcates the duty of praying for the church: its peace; its unity; its prosperity; its increase; itsinfluence on our country and on the world at large. It is a prayer that the church may not bedivided by schism or heresy; that its members may cherish for each other right feelings; thatthere may be no jealousies, no envyings, and no jars; that the different branches of the churchmay regard and treat each other with kindness, with respect, and with mutual recognition; thatprosperity may attend them all.

The shall prosper that love thee - Or rather, They shall have peace that love thee; or, May theyhave peace that love thee. The word prosper conveys an idea which is not in the original. TheHebrew word means to be “secure,” “tranquil,” “at rest,” spoken especially of one who enjoysquiet prosperity, Job_3:26; Job_12:6. The essential idea is that of quietness or rest; and themeaning here is, that those who love Zion will have peace; or, that the tendency of that love is toproduce peace. See Rom_5:1. The prayer was for “peace;” the thought in connection with thatwas naturally that those who loved Zion would have peace. It is indeed true, in general, that theywho love Zion, or who serve God, will “prosper” (compare the notes at 1Ti_4:8), but that is notthe truth taught here. The idea is that they will have peace: peace with God; peace in their ownconsciences; peace in the prospect of death and of the future world; peace amidst the storms andtempests of life; peace in death, in the grave, and forever.”

3. Clarke, “Pray for the peace of Jerusalem - שלום shalom signifies both peace and prosperity.Let her unanimity never be disturbed; let her prosperity ever be on the increase! They shallprosper that love thee - In the peace and prosperity of the city, they shall find their peace andtheir prosperity; and even on this ground they should love the city, and labor to promote its best

interests. There is a remarkable alliteration in this verse, the letter ש shin frequently recurring.There are remarkable specimens of similar alliteration to be found in all poets, ancient andmodern. This formed the chief feature of our ancient poetry.

4. Gill, “This is said to the persons that solicited the psalmist to go into the house of the Lord; tothe truly godly among the tribes that went thither to worship; to his brethren and companions,for whose sake he wished well to Zion; to praying souls, who should not be singular and selfish;not only pray for themselves, but for others; for all saints, and for the church of God in general;for Jerusalem, not merely literally considered; though as that was the metropolis of the nation,and many of them the psalmist addresses were inhabitants of it, it became them to seek and prayfor the peace of it, their own peace being concerned in it; see Jer_29:7; but for the spiritual andheavenly Jerusalem, the church of God, and for the peace of it; that Christ, the Man, the Peace,the Peacemaker, who then was not come, might come; that the members of it might enjoyspiritual peace in their son is, and might have peace one with another, and be at peace with theirenemies; and enjoy the abundance of peace and prosperity, which will be in the latter day; andwill lie in freedom from persecution, in a destruction of antichrist and all the the enemies of thechurch; in the purity of Gospel truths and ordinances, and the spread of them; in numerousconversions of Jews and Gentiles; in the unity of the Lord's people in sentiment, worship, andaffection; and in a large increase of spiritual light and holiness: all which should be earnestlyprayed for by the well-wishers of the cause of Christ; see Isa_62:6. There may be an allusion tothe name of Jerusalem, which signifies "they shall see peace"; and it should be prayed for thatthey might. The argument enforcing this duty exhorted to follows:

they shall prosper that love thee; that love Jerusalem, the church of God; that love Christ, herKing; the saints, her citizens; her laws and ordinances; and the word of the Lord that goes out ofher, and is ministered in her: which is shown by an attendance with her on them, and by theirprayers for her prosperity and welfare: and such prosper in their outward affairs, as Obededomand his family were blessed for the sake of the ark he took in and took care of; and in theirspiritual affairs their souls prosper, as Gaius's did, and as such do who are favoured with thediscoveries of the love of God, with an application of pardoning grace and mercy; have a spiritualappetite for the word; when their graces are in lively exercise, their corruptions are subdued,spiritual light and zeal for truth are increased, inward strength is renewed, communion with Godis enjoyed, and they are fruitful in every good work.”

5. Henry, “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 unitingof the inhabitants among themselves and their preservation from the incursions of enemies. Thiswe may truly desire, that in the peace thereof we may have peace; and this we must earnestlypray for, for it is the gift of God, and for it he will be inquired of. Those that can do nothing elsefor 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. �ow, 1. Weare here encouraged in our prayers for Jerusalem's peace: Those shall prosper that love thee. Wemust pray for Jerusalem, not out of custom, nor for fashion's sake, but out of a principle of loveto God's government of man and man's worship of God; and, in seeking the public welfare, weseek our own, for so well does God love the gates of Zion that he will love all those that do lovethem, and therefore they cannot but prosper; at least their souls shall prosper by the ordinancesthey so dearly love. 2. We are here directed in our prayers for it and words are put into ourmouths (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; letthem never be attacked, or, if they be, let them never be taken, but be an effectual security to thecity. (2.) For the princes and rulers especially: Let prosperity be in the palaces of the great menthat sit at the helm and have the direction of public affairs; for, if they prosper, it will be well forthe public. The poorer sort are apt to envy the prosperity of the palaces, but they are here taughtto pray for it.

He resolves that whatever others do he will approve himself a faithful friend to Jerusalem, 1. Inhis prayers: “I will now say, now I see the tribes so cheerfully resorting hither to the testimony ofIsrael, 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, thepriests and the prophets, whose business it is, and the people, that have nothing else to do, and Iwill fight for it and rule for it.” �o; “I will pray for it too.” 2. In his endeavors, with which he willsecond his prayers: “I will, to the utmost of my power, seek thy good.” Whatever lies within thesphere of our activity to do for the public good we must do it, else we are not sincere in prayingfor it. �ow it might be said, �o thanks to David to be so solicitous for the welfare of Jerusalem; itwas his own city, and the interests of his family were lodged in it. This is true; yet he professesthat this was not the reason why he was in such care for the welfare of Jerusalem, but itproceeded from the warm regard he had, (1.) To the communion of saints: It is for my brethrenand companions' sakes, that is, for the sake of all true-hearted Israelites, whom I look upon as mybrethren (so he called them, 1Ch_28:2) and who have often been my companions in the worshipof God, which has knit my heart to them. (2.) To the ordinances of God: He had set his affectionsto the house of his God (1Ch_29:3); he took a great pleasure in public worship, and for thatreason would pray for the good of Jerusalem. Then our concern for the public welfare is rightwhen it is the effect of a sincere love to God's institutions and his faithful worshipers.”

6. Spurgeon, “Pray for the peace of Jerusalem. Peace was her name, pray that her condition mayverify her title. Abode of Peace, peace be to thee. Here was a most sufficient reason for rejoicingat the thought of going up to the house of the Lord, since that sacred shrine stood in the centre ofan area of peace: well might Israel pray that such peace should be continued. In a church peace isto be desired, expected, promoted, and enjoyed. If we may not say "Peace at any price," yet wemay certainly cry "Peace at the highest price." Those who are daily fluttered by rude alarms arecharmed to reach their nest in a holy fellowship, and abide in it. In a church one of the mainingredients of success is internal peace: strife, suspicion, party spirit, division, -- these are deadlythings. Those who break the peace of the church deserve to suffer, and those who sustain it win agreat blessing. Peace in the church should be our daily prayer, and in so praying we shall bringdown peace upon ourselves; for the Psalmist goes on to say,

They shall prosper that love thee, or, perhaps we may read it as a prayer, "May they have peacethat love thee." Whether the passage be regarded as a promise or as a prayer matters not, forprayer pleads the promise, and the promise is the ground of prayer. Prosperity of soul is alreadyenjoyed by those who take a deep interest in the church and cause of God: they are men of peace,and find peace in their holy endeavours: God's people pray for them, and God himself delights inthem. Prosperity of worldly condition often comes to the lovers of the church if they are able tobear it: many a time the house of Obededom is blessed because of the ark of the Lord. Becausethe Egyptian midwives feared the Lord, therefore the Lord made them houses. �o man shall everbe a permanent loser by the house of the Lord: in peace of heart alone. If in nothing else, we findrecompense enough for all that we can do in promoting the interests of Zion.”

7. William Gumall, “Pray for the peace of Jerusalem. By praying for Jerusalem's peace is meantsuch 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 herwinter commonly longer than her summer; yea, at the same time that the Sun of peace brings dayto one part of it, another is wrapped up in the night of persecution. Universal peace over all thechurches is a great rarity.”

8. Richard Clarke, 1634. “Pray (with this princely prophet) for the peace of Jerusalem. I wish Icould express the incomparable sweetness of this little hemistichium. I guess, the Holy Ghost waspleased to let the Psalmist play the poet here: the Psalms are holy poetry. The original wordshave such elegancy here, as (I think) all the Scripture cannot parallel this verse. It is in Englishinexpressible. For the point in hand only, he bids us pray for the peace of Jerusalem. Peacedenominates Jerusalem, `tis the etymon of the word, it means the vision of peace. David by thatterm most sweetly alludes to the name of the city, yet conceals his wit; which could have beenmade more open: he said, ~lf ~wlf wlaf, "Pray for the peace of Salem." For so it was called too,called first so, called still so (Psalms 76:2) "At Salem is his tabernacle." That word merely soundspeace: God would have his Church the house of peace; and his temple there David might notbuild because he was a man of war; but Solomon his son, who had his name of peace, must buildit. Christ, whose the church is, she his spouse, would not be born in Julius Caesar's reign; he wasa warrior too: but in Augustus's days, who reigned in peace. And this may be a reason too, if youplease, why David bids pray but for peace only, an earthly blessing. That word most fitted his arthere, and sounded best. But under that word, by poetical synecdoche, he couched all heavenlyblessings.”

9. Samuel Cox, “In this cordial and even impassioned invocation, it is curious to find one of thosepuns, or plays on words, which are characteristic of Hebrew poetry. The leading words of thestrophe are "peace" and "prosperity." �ow the Hebrew word for "peace" is shalom, and theHebrew 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 onshalaim -- "peace" and "prosperity" on "the City of Peace." Such an use of words may not strikeus as indicating any very subtle or profound sense of humor, or any remarkable artistic skill. Butwe must always remember that it is always difficult for one race to appreciate the humor, 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 surfeitedwith it as we are, and who were themselves for the most part quite incapable of the simplestdexterities of speech.” 10. An unknown pastor wrote, “He did that because the Jerusalem he had in mind was notsecure. As long as its king and people obeyed the Lord, all would be well. But therein lies the rub:the people could not obey the Lord—for long, I mean—because their sins were not forgiven, theirhearts were not remade, and they didn’t have the Holy Spirit indwelling them. Thus the Citycould fall into war, poverty, and chaos. And it did. It wasn’t long until Jerusalem was sacked bythe Chaldeans, its people carried into captivity, and its Temple burned to the ground. Some ofthe people came back (eventually), the Temple was rebuilt, and the city was restored, but theywere a shadow of their former selves. In 70 AD, the new Temple was demolished and Jerusalemfell to the Romans in the worst massacre in the history of the world. And now, Jerusalem is justanother town. Ichabod. The Glory has departed. But this is not our Jerusalem; in fact it wasn’tthe City the God fearing Jew belonged to either. That City could be shaken—and it was shaken,shaken to pieces. But the heavenly City is stronger than the one on earth, and that’s the one we

belong to—Therefore, we are receiving a kingdom that cannot be shaken! This is the real city, the city of which Jerusalem was only a bad copy. And its our city! The city ofGod.”

7. May there be peace within your walls and security within your citadels."

1. Calvin, “The two clauses express the same sentiment, and, therefore, the meaning of the first isgathered from the second. The term peace signifies nothing else than prosperity. The noun hwls,shalvah, in the second clause, sometimes signifies rest, but it is more frequently taken forabundance or prosperity. On this. account I have translated the noun Klyxb, bechelech, withinthy bulwark. I do not find fault with others who have translated it a ditch or outward wall; butthe word bulwark agrees better with the word towers, which occurs at the close of the verse. Theamount 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 beunderstood as implying that he was unconcerned about its internal state or spiritual well being;but under the similitude of walls, he wishes that on all sides the blessing of God may environ andfortify the holy city.”

2. Barnes, ““Peace be within thy walls - The word here rendered walls, means properly an host,an army; then a fortification, an entrenchment, especially the ditch or trench with the low wall orbreastwork which surrounds it. Gesenius, Lexicon. It refers here to the fortifications or defensesaround Jerusalem. And prosperity - Peace; the same word which is used in the previous verse,and expressing the same idea - that of tranquility. Within thy palaces - This word properly meansa “fortress,” “castle;” then, a palace, a residence of a king or a prince, 1Ki_16:18; 2Ki_15:25;Isa_25:2. The idea is, that such places abounded in Jerusalem; and the prayer is, that in thoseabodes of power, where the rulers of the land resided, there might be peace. The particularreason for this prayer is suggested in the following verse.”

3. Clarke, ““Peace be within thy walls - This is the form of prayer that they are to use: “Mayprosperity ever reside within thy walls, on all the people that dwell there; and tranquillity withinthy palaces or high places, among the rulers and governors of the people.”

4. Gill, ‘The word say might be supplied; for this, with the following, seem to be petitions thepsalmist puts into the mouths of those he desires to pray for Jerusalem's peace; and he directsthem to pray in this manner, to take with them such words as these, and pray to the Lord.Jerusalem was a walled city, and so is the church of God; God himself is a wall of fire aroundher; salvation by Christ is as walls and bulwarks to her; the power and providence of Godprotect her: within these walls the people of God have a place and a name; all the inhabitants ofZion in common are included in this petition, and peace is wished for them all; let their conditionand circumstances be what they may, be they high or low, rich or poor, stronger or weakerbelievers, children, young men, or fathers. Some render it, "in thine army", as the Targum, andother Jewish writers; in the church's militia, all saints being soldiers and in a warfare state; and

here success to their arms against sin, Satan, and the world, is wished for;

and prosperity within thy palaces: as there were palaces in Jerusalem for the king, the nobles,and great men in the land; so there are in the church of God, where he is known, for a refuge;even the meanest places in it are preferable to the palaces of the greatest monarchs see Psa_48:3,And here indeed all the saints are kings, and have their palaces; but particularly there are somewho are set in the first place in the church, and over others in the Lord; who are their guides andgovernors, and are in office relation to the church as pastors and deacons now, as there werepriests and Levites before: and the prosperity of these is to be prayed for, the good of the wholechurch being involved therein.”

5. Spurgeon, “Peace be within thy walls. See how the poet personifies the church, and speaks toit: his heart is with Zion, and therefore his conversation runs in that direction. A second time isthe sweet favor of peace earnestly sought after: "There is none like it, give it me." Walls wereneeded to keep out the foe, but it was asked of the Lord that those walls might prove sufficient forher security. May the munitions of rock so securely defend the city of God that no intruder mayever enter within her enclosure. May her ramparts repose in safety. Three walls environed her,and thus she had a trinity of security. And prosperity within thy palaces, or "Repose within thypalaces." Peace is prosperity; there can be no prosperity which is not based on peace, nor canthere long be peace if prosperity be gone, for decline of grace breeds decay of love. We wish forthe church rest from internal dissension and external assault: war is not her element, but we readof old, "Then had the churches rest; and walking in the fear of the Lord, and in the comfort ofthe Holy Ghost, were multiplied." The bird of Paradise is not a sternly petrel: her element is notthe hurricane of debate, but the calm of communion. Observe that our Jerusalem is a city ofpalaces: kings dwell within her walls, and God himself is there. The smallest Church is worthy ofhigher honor than the greatest confederacies of nobles. The order of the �ew Jerusalem is ofmore repute in heaven than the knights of the Golden Fleece. For the sake of all the saintly spiritswhich inhabit the city of God we may well entreat for her the boons of lasting peace andabounding prosperity.”

6. J. Scott Lindsay, “ust as there was a temple and tabernacle in the Old Testament, so too is therea temple and tabernacle in the �ew Testament. However, this time the temple is not made ofbrick and mortar, but flesh and blood. Properly speaking, the temple in the �ew Testament isJesus Christ himself, and all those that are incorporated into him, who make up the “body” ofwhich Christ is the “head.” John 2:19-22 says, “Jesus answered them, ‘Destroy this temple, and Iwill raise it again in three days.’ The Jews replied, ‘It has taken forty-six years to build thistemple, and you are going to raise it in three days?’ But the temple he had spoken of was hisbody. After he was raised from the dead, his disciples recalled what he had said.”

Again, all the things in the Old Testament which were associated with meeting with God in thetemple are now relocated in the person of Jesus Christ. So, on the one hand, the roots of �ewTestament worship are all found in the Old Testament worship that centered around the temple.Those things were “shadows” or “types” of what was to come in the person of Christ. In thatsense there is continuity with the worship of the Old Testament. However, there is also a verygreat difference between worship in the Old Testament and worship in the �ew Testament. TheOld Testament worship all looked forward to something yet to be done by God, whereas in the�ew Testament we look back to something already done. The whole system of worship in the OldTestament was a kind of pictorial representation of what Christ would one day be and do.

�ow that Christ as come and done his great work, we no longer need sacrifices, and therefore weno longer need a physical temple, we no longer need a special class of people to look after thephysical temple, and we no longer have the feasts and other celebrations associated with thetemple. Christ’s coming has changed all of this — forever. Jesus’ death on the cross hascompleted and fulfilled all that the Old Testament system looked forward to.”

8. For the sake of my brothers and friends, I will say, "Peace be within you."

1. Calvin, “He specifies two causes on account of which he felt a care about the Church, for thepurpose 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 objectof suspicion, or, at least, he was in danger of being slandered; as if, in commending Jerusalem, hehad 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 establishhis own kingdom, he protests, that he is not influenced by personal considerations, but by aconcern 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 becausethy prosperity shall extend itself to all the children of God; for under the term brethren hedoubtless comprehends all believers. that he did so, because the worship of God so far fromremaining entire would go to ruin unless Jerusalem continued standing. If then the salvation ofour 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 theChurch. Whence it follows, that such as are indifferent about her condition, are no less cruel thanimpious; for if she is "the pillar and foundation of truth," the inevitable consequence of herdestruction must be the extinction of true piety. And if the body is destroyed, how can each of themembers fail to be involved in destruction? Farther, this passage teaches us, that the Church isnot 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 thedoctrine of the Gospel, yet mightily boast of the name of the Church.”

2. Barnes, “For my brethren and companions’ sakes - Because they dwell there; or, because theygo up there to worship; or, because they love thee, and find their happiness in thee; or, becausethey are unconverted, and all my hope of their salvation is to be derived from thee - from thechurch, from the influence of religion. I will now say, Peace be within thee - I will pray for thypeace, for thy prosperity, for the blessing of God upon thee - because their good, their comfort,their hope of salvation, depends on thee - on the influence which shall go out from thee. So theChristian prays that the church may prosper - that the divine blessing may rest upon it - thatthere may be in it harmony, peace, love, and zeal - that a blessing may attend the preaching of thegospel - not only because he loves it, and seeks his own comfort and edification in it, but that hisfriends and kindred - his wife, his parents, his children, his neighbors - those whom he loves, andwhose salvation he desires, may be saved. This expresses the true feelings of piety all over theworld; this is one of the grounds of the strong love which the friends of God have for the church -

because they hope and desire that through the church those most dear to their hearts will findsalvation.”

3. Clarke, “For any brethren and companions’ sakes - Because this city is the abode of mykinsfolk and countrymen, I will wish it prosperity. I will promote its peace and tranquillity by allmeans in my power. I will affectionately say, May peace be within thee!”

4. Gill, ““Who were regenerated by the spirit of God; adopted into his family, and children of thesame father; stood in the same relation to Christ the firstborn, and members of the same church;and so brethren: partners in the same blessings and promises of the covenant; partakers of thesame grace; joined together in religious worship; shared in the same joys and griefs; travellerstogether to the same heavenly country, and entitled to the same glory and happiness. So David,though a king, reckoned his meanest subjects as such, who were spiritual men; and for theirsakes, through the goodwill, love, and affection he bore to them, he would set praying souls anexample, and by it enforce his own exhortation, as follows: I will now say, peace be within thee;now and always put up this petition, and not put it off to longer time; that peace and prosperitymay always attend the church of God, as well as the city of Jerusalem, literally considered, andthe inhabitants of it.”

5. Spurgeon, “For my brethren and companions' sakes, I will now say, Peace be within thee. It isto the advantage of all Israel that there should be peace in Jerusalem. It is for the good of everyChristian, yea, of every man, that there should be peace and prosperity in the church. Here ourhumanity and our common philanthropy assist our religious prayer. By a flourishing church ourchildren, our neighbors, our fellow countrymen are likely to be blest. Moreover, we cannot butpray for a cause with which our dearest relatives and choicest friends are associated: if they laborfor it, we must and will pray for it. Here peace is mentioned for the third time. Are not thesefrequent threes some hint of the Trinity? It would be hard to believe that the triple form of somany parts of the Old Testament is merely accidental. At least, the repetition of the desiredisplays the writer's high valuation of the blessing mentioned; he would not again and again haveinvoked peace had he not perceived its extreme desirableness.”

9. For the sake of the house of the LORD our God, I willseek your prosperity.

1. Calvin, “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 Jerusalemcontinued standing. If then the salvation of our brethren is regarded by us as an object ofimportance, if religion is with us a matter of heart-work, we ought, at the same time, as much asin us lies, to take an interest in the prosperity of the Church. Whence it follows, that such areindifferent about her condition, are no less cruel than impious; for if she is "the pillar andfoundation of truth," the inevitable consequence of her destruction must be the extinction of truepiety. And if the body is destroyed, how can each of the members fail to be involved indestruction? Farther, this passage teaches us that the Church is not an empty title, but must besought 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 mightilyboast of the name of the Church.

2. Barnes, “Because of the house of the Lord our God I will seek thy good - Because of thesanctuary within thee; because that is the place where God is worshiped. The principal attractionin thee is the fact that in thee is the place where the worship of God is celebrated. It is this whichgives its main importance in my view to the place; it is for this, and because I desire its influenceto be perpetuated and extended, that I seek thy prosperity. This expresses a deep feeling in themind of a pious man. To him the church of God is the most important of all objects, gives theprincipal interest to a place, and is everywhere to him the chief attraction. The church does moreto adorn a place than anything else; it is that which exerts the best influence on a place, and sendsthe best influence abroad; it is that which to him is the source of chief comfort and delight. Hisheart is there; his main delight is there; his arrangements will be made so as best to enjoy theprivileges of the sanctuary; and his plans of life will all contemplate the welfare, the extension,and the influence of the church of God. It is religion which in his view is the chief ornament of aplace; religion which in any community is the principal fountain of its happiness and prosperity;religion which is the central and controlling influence on the private dwellings, and the publicinstitutions, of a nation.

3. Clarke, “Because of the house of the Lord our God - Particularly will I wish thee well, becausethou art the seat of religion, the place where our merciful God has condescended to dwell. To thecaptives in Babylon the Prophet Jeremiah had given this charge, Jer_29:7 : “And seek שלוםshalom, the prosperity of the city, whither I have caused you to be carried captives, and prayunto the Lord for it; for in the prosperity thereof ye shall have prosperity.” Was this a duty forthe captives? Yes. And is it the duty of every man for his own country! God, nature, commonsense, and self-interest say, Yes! And what must we think of the wretches who not only do not thuspray, but labor to destroy the public peace, to subvert the government of their country, to raiseseditions, and to destroy all its civil and religious institutions? Think of them! Why, that hempwould be disgraced by hanging them. There is a fine picture given us here of the state ofJerusalem after the restoration of the Jews. The walls were finished, the city rebuilt, beautiful,strong, and regular, the temple and its worship were restored, the courts of justice were re-established, the constituted authorities in Church and state were doing their duty; and God waspouring out his blessing upon all. Who could see this without praying, May God increase thypeace, and establish thy prosperity for ever!

4. Gill, “�ot because of his own palace, nor because of his own house and family; nor because ofhis own personal interest; though all were concerned in the peace of Jerusalem: but chieflybecause of the sanctuary of the Lord, as the Targum; because of the worship and service of Godin it; because of his great love and zeal for the house and church of the living God, which ate himup, Psa_69:9; I will seek thy good; the good of Jerusalem, the good of the church of God; do allthe good he could to it both with his purse and prayers, and by stirring up others to do the same;see Psa_51:18.

5. Spurgeon, “Because of the house of the LORD our God I will seek thy good. He prays forJerusalem because of Zion. How the church salts and savors all around it. The presence ofJehovah, our God, endears to us every place wherein he reveals his glory. Well may we seek hergood within whose walls there dwells God who alone is good. We are to live for God's cause, andto be ready to die for it. First we love it (Psalms 122:6) and then we labor for it, as in this passage:we see its good, and then seek its good. If we can do nothing else we can intercede for it. Our

covenant relation to Jehovah as our God binds us to pray for his people, -- they are "the house ofthe Lord our God." If we honor our God we desire the prosperity of the church which he haschosen for his indwelling. Thus is the poet glad of an invitation to join with others in the Lord'sservice. He goes with them and rejoices, and then he turns his delight into devotion, andintercedes for the city of the great King. O church of the living God, we hail thine assemblies, andon bended knee we pray that thou mayest have peace and felicity. May our Jehovah so send it.Amen. 6. Because of the house of the Lord. The city that was the scene of so immense assemblies hadnecessarily a peculiar character of its own. It existed for them, it lived by them. There werepriests needed for the conduct of the worship, twenty four courses of them and 20,000 men. Therewere 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 ofworship. There were scribes needed for the interpretation of the law, men skilled in theScriptures and tradition, with names like Gamaliel, so famed for wisdom as to draw young menlike Saul from distant Tarsus, or Apollos from rich Alexandria. There were synagogues, 480 ofthem at least, where the rabbis read and the people heard the word which God had in past timesspoken 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 theother, saying, "My soul longeth, yea, even fainteth for the courts of Jahveh." A. M. Fairbairn, in"Studies in the Life of Christ," 1881.

7. “I will seek thy good. It is not a cold wish; it is not a careless, loose seeking after it, that is thephrase in my text -- "I will seek thy good." It is not a careless, loose seeking after it, almost asindifferently as a woman seeks after a pin which she has dropped; no, no; effort is implied. "I willseek"; I will throw my energies into it; my powers, my faculties, my property, my time, myinfluence, my connections, my family, my house, all that I have under my command shall, as faras I have power to command, and as far as God gives me ability to turn them to such a use, beemployed in an effort to promote the interests of Zion. Joseph Irons, 1786-1852. 8. History has changed a great deal, and Christians do not make pilgrimages to the temple, for itdoes not exist, but they still make pilgrimages to walk where Jesus walked, and see the places thatthe Bible mentions as they reflect on the amazing history of that city.. Scott Hoezee wrote, “Chaim Potok was in town this past week for the Calvin College writing conference. If you everread Potok's novel, My �ame is Asher Lev, then you no doubt remember the scene from late inthat book when the Jewish artist Asher Lev, having thought long and hard about how best todepict some of the agonies of his mother's past life, finally settled on the symbol of the cross. Hispainting "Brooklyn Crucifixion" showed his mother and a cross in one glance, thus causing ascandalous uproar among Asher's fellow Jews. The symbol of the cross, after all, reminds Jews ofthe one whom Christians believe is the true Messiah. Worse, the cross has also long been used insome of the Christian church's darker moments of anti-Semitic pogroms against the Jews--aseries of sins for which Pope John Paul II had himself made a confession only a week prior to hisvisit to Israel.

Yet there was perhaps the world's most famous reminder of the Christian faith, standing at aJewish sacred site (also claimed by Muslims as holy), making the sign of the cross. Seen the rightway, that moment could be construed as a way to bring us into Psalm 122 this evening. Becausedespite all that has changed over the millennia, one of the Bible's features that remainsstubbornly in place is a tight focus on the city of Jerusalem. A good deal of the "action" in the

four gospels takes place in Jerusalem, most especially the entirety of what we now call the eventsof Holy Week. Jesus wept over Jerusalem, lamenting its sinfulness and predicting the destructionthat did indeed come to the city in the year 70 A.D.--indeed, the fact that the pope stood in frontof a ruin at the Western Wall is a reminder of just that destruction by the Romans now nearly2,000 years ago.”

9. Jerusalem is not what it was, but it will ever be a place in our minds, for it was there that Godshowed his love for the world by giving his Son as a sacrifice for the sins of the world. It will befamous for all eternity because of what Jesus did there to make eternity a place of joyunspeakable and full of glory.

10. Larry Stephens makes it clear that the church takes the place today of what Jerusalem was inthat day. He wrote, “So, let me ask you, where is it today that God’s presence is especiallyexperienced … where is it that God reveals Himself through the preaching and teaching of HisWord to His people? We know that, according to the Apostle Paul on Mars Hill in Acts 17:24, it’snot in a building made with hands. So where does God dwell today? In His people. Our bodiesare the temple of the God (1 Corinthians 3:16). But the presence of God is much more than justan individual thing … it’s much grander than that … it’s much more far-reaching than that …it’s much more visible than that. It’s what Paul says in Ephesians 2:19-22 (ESV), “So then youare no longer strangers and aliens, but you are fellow citizens with the saints and members of thehousehold of God, built on the foundation of the apostles and prophets, Christ Jesus himselfbeing the cornerstone, in whom the whole structure, being joined together, grows into a holytemple in the Lord. In him you also are being built together into a dwelling place for God by theSpirit.” So where is it that God reveals and manifests His presence on earth? In the Church!