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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 glenn_p86@yahoo.com
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 of David; 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 of Solomon; 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 of Jerusalem, 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 of the 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 of God, 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.”
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