Keil & Delitzsch

On Psalms 122:4-5

The imposing character of the impression was still greatly enhanced by the consideration, that this is the city where at all times the twelve tribes of God's nation (which were still distinguished as its elements even after the Exile, Rom 11:1; Luk 2:36; Jam 1:1) came together at the three great feasts. The use of the שׁ twice as equivalent to אשׁר is (as in Canticles) appropriate to the ornamental, happy, miniature-like manner of these Songs of degrees. In שׁשּׁם the שׁם is, as in Ecc 1:7, equivalent to שׁמּה, which on the other hand in Psa 122:5 is no more than an emphatic שׁם (cf. Psa 76:4; Psa 68:7). עלוּ affirms a habit (cf. Job 1:4) of the past, which extends into the present. עדוּת לישׂראל is not an accusative of the definition or destination (Ew. ֗300, c), but an apposition to the previous clause, as e.g., in Lev 23:14, Lev 23:21, Lev 23:31 (Hitzig), referring to the appointing in Exo 23:17; Exo 34:23; Deu 16:16. The custom, which arose thus, is confirmed in Psa 122:5 from the fact, that Jerusalem, the city of the one national sanctuary, was at the same time the city of the Davidic kingship. The phrase ישׁב למשׁפּט is here transferred from the judicial persons (cf. Psa 29:10 with Psa 9:5; Psa 28:6), who sit in judgment, to the seats (thrones) which are set down and stand there fro judgment (cf. Psa 125:1, and θρόνος ἔκειτο, Rev 4:2). The Targum is thinking of seats in the Temple, viz., the raised (in the second Temple resting upon pillars) seat of the king in the court of the Israelitish men near the שׁער העליון, but למשׁפט points to the palace, Kg1 7:7. In the flourishing age of the Davidic kingship this was also the highest court of judgment of the land; the king was the chief judge (Sa2 15:2; Kg1 3:16), and the sons, brothers, or kinsmen of the king were his assessors and advisers. In the time of the poet it is different; but the attractiveness of Jerusalem, not only as the city of Jahve, but also as the city of David, remains the same for all times.

Matthew Henry

On Psalms 122:1-5

Here we have,

I. The pleasure which David and other pious Israelites took in approaching to and attending upon God in public ordinances, Psa 122:1, Psa 122:2.

1. The invitation to them was very welcome. David was himself glad, and would have every Israelite to say that he was glad, when he was called upon to go up to the house of the Lord. Note, (1.) It is the will of God that we should worship him in concert, that many should join together to wait upon him in public ordinances. We ought to worship God in our own houses, but that is not enough; we must go into the house of the Lord, to pay our homage to him there, and not forsake the assembling of ourselves together. (2.) We should not only agree with one another, but excite and stir up one another, to go to worship God in public. Let us go; not, "Do you go and pray for us, and we will stay at home;" but, We will go also, Zac 8:21. Not, "Do you go before, and we will follow at our leisure;" or, "We will go first, and you shall come after us;" but, "Let us go together, for the honour of God and for our mutual edification and encouragement." We ourselves are slow and backward, and others are so too, and therefore we should thus quicken and sharpen one another to that which is good, as iron sharpens iron. (3.) Those that rejoice in God will rejoice in calls and opportunities to wait upon him. David himself, though he had as little need of a spur to his zeal in religious exercises as any, yet was so far from taking it as an affront that he was glad of it as a kindness when he was called upon to go up to the house of the Lord with the meanest of his subjects. We should desire our Christian friends, when they have any good work in hand, to call for us and take us along with them.

2. 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 the country, when they found the journey tedious, comforted themselves with this, that they should be in Jerusalem shortly, and that would make amends for all the fatigues of their journey. We shall stand there as servants; it is desirable to have a place in Jerusalem, though it be among those that stand by (Zac 3:7), though it be the door keeper's place, Psa 84:10. We have now got a resting-place for the ark, and where it is there will we be.

II. The praises of Jerusalem, as Psa 48:12.

1. 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 fair and spacious. It is built uniform, compact together, the houses strengthening and supporting one another. Though the city was divided into the higher and lower town, yet the Jebusites being driven out, and it being entirely in the possession of God's people, it is said to be compact together. It was a type of the gospel-church, which is compact together in holy love and Christian communion, so that it is all as one city.

2. It is the holy city, Psa 122:4. It is the place where all Israel meet one another: Thither the tribes go up, from all parts of the country, as one man, under the character of the tribes of the Lord, in obedience to his command. It is the place appointed for their general rendezvous; and they come together, (1.) To receive instruction from God; they come to the testimony of Israel, to hear what God has to say to them and to consult his oracle. (2.) To ascribe the glory to God, to give thanks to the name of the Lord, which we have all reason to do, especially those that have the testimony of Israel among them. If God speak to us by his word, we have reason to answer him by our thanksgivings. See on what errand we go to public worship, to give thanks.

3. It is the royal city (Psa 122:5): There are set thrones of judgment. Therefore the people had reason to be in love with Jerusalem, because justice was administered there by a man after God's own heart. The civil interests of the people were as well secured as their ecclesiastical concerns; and very happy they were in their courts of judicature, which were erected in Jerusalem, as with us in Westminster Hall. Observe, What a goodly sight it was to see the testimony of Israel and the thrones of judgment such near neighbours, and they are good neighbours, which may greatly befriend one another. Let the testimony of Israel direct the thrones of judgment, and the thrones of judgment protect the testimony of Israel.

Spurgeon's Treasury of David

Whither the tribes go up, the tribes of the LORD. When there is unity within there will be gatherings from without: the tribes go up to a compact centre. Note that Israel was one people, but yet it was in a sense divided by the mere surface distinction of tribes; and this may be a lesson to us that all Christendom is essentially one, though from various causes we are divided into tribes. Let us as much as possible sink the tribal individuality in the national unity, so that the church may be many waves, but one sea; many branches, but one tree; many members, but one 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 army may 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 to the hallowed shrine partook of the same testifying character, for these journeys were Israel's open 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 receiving testimony: we are God's witnesses; all the tribes of the one church of Jesus Christ bear witness unto the Lord.

To give thanks unto the name of the LORD. Another part of our delightful duty is to praise the Lord. Sacred praise is a chief design of the assembling of ourselves together. All Israel had been fed by the fruit of the field, and they went up to give thanks unto the name of their great Husbandman: we, too, have countless mercies, and it becomes us unitedly in our solemn gatherings 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 spread themselves over the hearts of our companions; who, seeing our joyful gratitude, are the more inclined to hearken to our witness bearing. Here, then, was part of the cause of the gladness of the pious Israelite when he had an invitation to join the caravan which was going to Zion: he would there meet with representatives of all the clans of his nation, and aid them in the double object of their holy assemblies, namely, testimony and thanksgiving. The very anticipation of such delightful engagements filled him to overflowing with sacred gladness.

Tyndale Study Notes

On Psalms 122:4

122:4 Each of the people of Israel belonged to one of the tribes, and all of the tribes belonged to the Lord. • To give thanks is to present an offering acceptable to the Lord (50:14, 23; 100:4; 118:19). • as the law requires of Israel: See Exod 23:17; Deut 16:16.

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