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

1. PSALM 122 COMME

2. 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 one
place to make the study of this Psalm easier for the Bible student. Sometimes I do not have the
author's name, and if it is known and told to me, I will give credit where it is due. If there is any
author who does not wish his wisdom to be included in this study, I will remove it when that
author expresses his wish to have it removed. My e-mail is glenn_p86@yahoo.com
I

3. TRODUCTIO

4. 1. Calvin, “In this Psalm David congratulates himself and the whole Church upon the fact, that a
seat had at length been appointed for the ark of the covenant, and that God had chosen a place
where his name should be continually called upon. Afterward, to incite and encourage the faithful
to engage in the worship of the sanctuary, he briefly declares, that the prosperous condition of the
people depended upon God's having chosen the seat of royalty to be at Jerusalem, from whence it
was his purpose to defend, maintain, and assist his people.”
2. Jebb's Literal Translation of the Psalters, with Dissertations, volume 1. Speaking in reference
to the author of the Psalm, and to the opinion held by some critics, that it was composed about
the time or' the restoration of the Jews from Babylon, he says --"The extraordinary play upon
words already noticed might argue a later period of composition: [than the time of David]. Still I
cannot but think that the title assigning the Psalm to him is borne out by internal evidence of a
stronger 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 blessing
about 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 be
classed 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 be
particularly appropriate, and is one of the very few, in the entire collection of fifteen, that would
be appropriate. This psalm evidently was used on some such occasion, and is beautifully suited to
such a design. There is no reason to doubt that it is a composition of David, but it is not now
possible 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 the
Jewish 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 closely
connected together in sense;
(2) that the language indicates a later period than the time of David;

5. (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 not
applicable to David and his times.
4. Spurgeon, “This brief but spirited Psalm is entitled "A Song of Degrees of David", and thus we
are informed as to its author, and the occasion for which it was designed: David wrote it for the
people to sing at the time of their goings up to the holy feasts at Jerusalem. It comes third in the
series, and appears to be suitable to be sung when the people had entered the gates, and their feet
stood within the city. It was most natural that they should sing of Jerusalem itself, and invoke
peace and prosperity upon the Holy City, for it was the centre of their worship, and the place
where the Lord revealed himself above the mercy seat. Possibly the city was not all built in
David'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 they
come to their perfection. Jerusalem, or the Habitation of Peace, is used as the key word of this
Psalm, wherein we have in the original many happy allusions to the salem, or peace, which they
implored upon Jerusalem. When they stood within the triple walls, all things around the pilgrims
helped to explain the words which they sang within her ramparts of strength. One voice led the
Psalm with its personal "I," but ten thousand brethren and companions united with the first
musician and swelled the chorus of the strain.”
5. John Schmidt, “

6. ow this Psalm easily breaks in to three parts. Those of you who are
actually looking at it in the pew Bible or in your own may discover that
it's already separated in to three paragraphs. Each one deals with a
different thought. The first, verses 1 and 2 deal with the joy of being
invited to go on pilgrimage to Jerusalem and that feeling that they have
right as they come to the gates of the city.

7. ow verses 3 to 5, the
center section, deal with the fact that Jerusalem is the place that God
has chosen for the people to worship, chosen it to be central.

8. ow the
third section: because God has chosen Jerusalem, verses 6 to 9 talks
about how the Psalmist is willing to seek the prosperity and peace of
Jerusalem, willing to put out effort to see the city prosper. It starts
and ends with a personal response from the writer. It begins by saying I
rejoiced when people invited me to do this. And then it ends with, "For
the sake of my brothers and friends, I will say peace be with you. For
the 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 reason
for that response is the center section of the Psalm. God has chosen
that place. God chose Jerusalem. God chose the temple. These ways, these
festivals 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. We
are marching upward to Zion the beautiful city of God. The Jerusalem in the time of David and
Solomon were previews of the final Jerusalem of heaven.
7. Samuel Cox, “

9. o Other Psalm in the Pilgrims' Psalter is SO emphatically a pilgrim Song as

10. this. It was obviously written for the occasion, and not merely adapted to it ; its author intended
it 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 prolong
the joy of the moment from the personal experience of the Pilgrims, from their patriotic
traditions, 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 he
was delighted with the invitation. Many are invited by believers who want their loved ones and
friends to come to church to hear the gospel. They are not always so eager as David was, for he
was already a believer who loved the Lord, and loved to worship.

11. ot so with many who are
invited. 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 are
there. Wise are those churches where there are greeters who make sure every visitor gets a warm
welcome. These churches grow because they make people feel glad that they came to a place
where they were accepted and, at least to some degree, loved. Many people come to know Christ
as 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 happy
both 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 people
who know what it is all about. By inviting them you give them a reason to overcome their anxiety
about the unknown. I like the way one author put it long ago, “Many who would never come
alone would come most willingly under the shadow of your company. Then, brethren, to your
non-attending neighbor say, "Let us go"; to reluctant members of your own family say, "Let us
go"; to those who once went to the house of God in your company, but who have backslidden
from worship say, "Let us go"; to all whose ear, and mind, and heart, you can command for such
a 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 a
believer to be one with fellow believers as they join in their worship of God. Going to church is
for 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 faithful
in living a life pleasing to God. J. Scott Lindsay wrote, “The point here is simply that the psalmist
saw his worship as a corporate activity. It involved other people. He was conscious of his brothers
and 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 coming
together of one’s own people, held together by a common bond — they were the people of God.”

12. 2C.

13. ot everyone who loves the church is happy all the time to be invited to get ready to go, as the
following 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 so
we 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."
"

14. umber one, you're 47 years old.

15. 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 up
and down the streets of the big town where she lived, but couldn’t find a single landmark. Finally
a policeman stopped to help her. He put her in the passenger seat of his car, and they drove
around until she found her church. She pointed it out to the policeman, and then she told him
firmly, “You could let me out now. This my church, and I can always find my way home from
here.”
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 found
others inviting him to go where his desires had already gone: it helps the ardor of the most ardent
to hear others inviting them to a holy duty. The word was not "go," but "let us go"; hence the ear
of the Psalmist found a double joy in it. He was glad for the sake of others: glad that they wished

16. to go themselves, glad that they had the courage and liberality to invite others. He knew that it
would do them good; nothing better can happen to men and their friends than to love the place
where God's honor dwelleth. What a glorious day shall that be when many people shall go and
say," 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 own
sake: he loved the invitation to the holy place, he delighted in being called to go to worship in
company, and, moreover, he rejoiced that good people thought enough of him to extend their
invitation to him. Some men would have been offended, and would have said, "Mind your own
business. Let my religion alone;" but not so King David, though he had more dignity than any of
us, and less need to be reminded of his duty. He was not teased but pleased by being pressed to
attend 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 sad
before, 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 to
public worship, or to church fellowship? Then we shall be glad when the spirits above shall call
us 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 fixed
place of abode; yet from the time of Moses, for the space of more than a thousand years, the Ark
of the Covenant had been carried about from place to place, as if it had been in a state of
pilgrimage. At length it was revealed to David, that mount Zion was the spot where God would
have his ark to be settled, and his temple built.

17. ow, as David himself received this revelation
with exceeding great joy, so he affirms that he was glad to find the whole people with one consent
agreeing thereto. This circumstance has not been duly considered, and the consequence is, that
interpreters have given the unhappy translation--I was glad with those that said to me. Such a
rendering, however, only renders the sense a little obscure; but the translation of the Septuagint
and the Vulgate, which puts upon the second verb of the verse a neuter signification, entirely
vitiates the meaning, I was glad in the things which, were said to me. I indeed admit that literally
the 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 the
scope of the text requires such a rendering. David testifies that he felt in his heart a double joy on
observing that the whole people concurred in yielding obedience to the oracle which declared
mount Zion to be the place which God had chosen for his solemn worship. By this example we
are taught, that our joy, in like manner, should be doubled, when God by his Holy Spirit not only
frames 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. We
have, therefore, no small ground for rejoicing when all harmoniously rank themselves with us on
the side of God. Such as translate, with those who said to me, deduce this meaning: I take delight
in the company of those who allure me to the service of God, and offer themselves to me as
companions, that we may go to the sanctuary together. But from the second verse it will be still
more obvious, that the joy of which David speaks proceeded from his seeing the people, with the
ready obedience of faith, giving their consent to the utterance of the heavenly oracle, respecting
the 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 said
unto me". For it may regard not only the time when he had this pleasure of mind, but the persons
who gave it, as well as the ground and reason of the things said unto him, as follows: let us go into
the house of the Lord; the house of the sanctuary, as the Targum; the tabernacle, the place of

18. divine worship, typical of the church of God; which is an house of his building, beautifying, and
repairing, and where he dwells: it has all the essentiality of a house; its materials are lively
stones; its foundation Christ; its pillars ministers of the word; the beams of it stable believers; its
windows the ordinances; and the door into it faith in Christ, and a profession of it.

19. ow it is both
the duty and privilege of believers to go into it; here they find spiritual pleasure, enjoy abundance
of peace and comfort, and have their spiritual strength renewed, as well as it is to their honor and
glory: 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 are
conceited of their knowledge, and think themselves wiser than their teachers, and therefore need
to be excited to their duty; and truly gracious souls are glad when they are stirred up to it, both
on 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 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.

20. ote, (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, Zec_8:21.

21. ot, “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
honor 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.”
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 journey
homewards, 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 had
reached the goal of their pilgrimage, their feet came to a stand-still, as if spell-bound by the
overpowering, glorious sight. (

22. ote: So also Veith in his, in many points, beautiful Lectures on
twelve gradual Psalms (Vienna 1863), S. 72, “They arrested their steps, in order to give time to
the amazement with which the sight of the Temple, the citadel of the king, and the magnificent
city filled them.”) Reviving this memory, he exclaims: Jerusalem, O thou who art built up again -
true, בּנה in itself only signifies “to build,” but here, where, if there is nothing to the contrary, a
closed sense is to be assumed for the line of the verse, and in the midst of songs which reflect the
joy and sorrow of the post-exilic restoration period, it obtains the same meaning as in
Psa_102:17; Psa_147:2, and frequently (Gesenius: O Hierosolyma restituta). The parallel
member, Psa_122:3, does not indeed require this sense, but is at least favourable to it. Luther's
earlier rendering, “as a city which is compacted together,” was happier than his later rendering,
“a city where they shall come together,” which requires a

23. iph. or Hithpa. instead of the passive.
חבּר signifies, as in Exo_28:7, to be joined together, to be united into a whole; and יחדּו strengthens

24. the idea of that which is harmoniously, perfectly, and snugly closed up (cf. Psa_133:1). The Kaph
of כּעיר is the so-called Kaph veritatis: Jerusalem has risen again out of its ruined and razed
condition, the breaches and gaps are done away with (Isa_58:12), it stands there as a closely
compacted city, in which house joins on to house. Thus has the poet seen it, and the recollection
fills him with rapture. (

25. ote: In the synagogue and church it is become customary to interpret
Psa_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 even
seem like the psalm is actually about Jerusalem, and not worship. But it is about worship. You
see, in the Old Testament, the worship life of Israel was centered on Jerusalem. Jerusalem was
where the tabernacle of God was brought to rest. Jerusalem was where the temple of God was
built. Jerusalem was where the house of the Lord was found. Even though we know that God
cannot be confined to an earthly house, the tabernacle and the temple functioned as the earthly
dwelling place of God. That’s why the annual pilgrimages to Jerusalem were so important to the
people of Israel. They were pilgrimages to meet with God in the city of God, in the house of the
Lord.
Of course, in the

26. ew Testament, our worship is no longer centered on Jerusalem. Jesus changed
all that. One day he was talking with a woman beside a well in the region of Samaria. She said to
him, “Our fathers worshiped on this mountain, but you Jews claim that the place where we must
worship is in Jerusalem.” Jesus replied, “Believe me, woman, a time is coming when you will
worship the Father neither on this mountain nor in Jerusalem” (John 4:20-21). Jesus was talking
about the church age. He was saying that our worship is no longer focused on a single place. We
no longer make a pilgrimage to Jerusalem. Instead we worship God in Windsor and Rome and
London and Langley and Arima and Rosemere and Birchington and Odessa and San Andreas
and Kijabe and Hyderabad. On top of that, we no longer have a building that is the house of the
Lord, we have a people. The church is now the dwelling place of God. That means the house of
the Lord is not this auditorium. It is the believers gathered here. If we all went out into the
parking lot, the house of the Lord wouldn’t be in here, it would be out there. So wherever God
has 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 the
Great 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.

27. . . . 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 a
home everywhere, and is everywhere at home. In this it differs from Paganism, which must have
its hallowed groves ere the oracular response can be gained. It is unlike Judaism also, which had
its 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 of
the 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 of
restriction 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 a
temple, 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't
wait to get there, I'd rather be there than anywhere else!" or is it "When is this thing going to be
over so I can get back to the real word of earning money and having fun?" And remember, this is
a song sung by pilgrims making a long journey by foot to worship. We can travel a lot more
easily. But when we really love God with our whole being, the burdens get lighter, and the
distances seem shorter. In fact, listen to this data: Church attendance nourishes and strengthens
the spiritual life, but recent research has also shown other benefits. People who regularly attend
church live longer! In studying the relationship between religion and health, researchers came
upon a strong and persuasive finding: Those who did not attend church lived an average of 75
years; less than weekly attendance, lived 80 years; once a week, 82 years; and those who attended
church more than once a week lived an average of 83 years! Research indicates a person
attending church weekly is less likely to become depressed, and more likely to exercise, quit
smoking 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 : and
with one consent they would answer no. A churchless city, a churchless community, a churchless
country would be a hissing and a byword. However a man may hold himself aloof from the
sanctuary he knows that he shares its by-products; that he eats of its clusters as of a vine growing
over the wall. It is a true saying, " Blessings brighten as they take their flight."

28. If you were ever a wanderer in some far country where there were no spires pointing like figures
toward heaven, you know how to sympathize with the exiled Jews in their Babylonian song " We
hanged our harps on the willows and wept when we remembered Zion." Do you recall how the
Ancient Mariner, returned from his weary wanderings, on hearing the bells ringing for a
wedding 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

29. 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 nothing
happened.
• 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, or
people 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 where
nothing much surprises me about peoples' reasons for staying away on "washday"; for not
assembling with other saints for the great Christian act of worship.”

30. 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 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 (Zec_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.”
2. Calvin, “In the Hebrew text the verb is indeed in the past tense, which it would not be
unsuitable to retain; but as it makes little difference as to the meaning whether the one reading or
the other is adopted, I have no difficulty in leaving my readers to their own choice. David
rehearses the language in which all the godly in common expressed themselves -- that they should
at length stand with sure footing in Jerusalem, because it was the will of God there to establish
his Sanctuary, which hitherto had often changed its lodgings, and had been carried from place to
place. By such a pilgrimage state of the ark, God reminded the people that he had not without
cause spoken by Moses what I have a little ago adverted to. Thus, whenever the ark of the
covenant was conveyed from one place to another, God thereby stirred up the hearts of his

31. servants to desire and pray that a certain settled place might be appointed to it. Moreover, this
fixing 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, he
by this testified more unequivocally that he would be the ever, lasting and unchangeable
protector of his people. It is, therefore, not surprising to find the faithful gratefully
acknowledging that their feet, which had hitherto been wont to run from place to place, should
henceforth stand steadfast within the gates of Jerusalem. The ark, it is true, dwelt a long time in
Shiloh, (1 Samuel 1:3,) but God having made no promise concerning that place, it could not be
the permanent abode of that symbol of the divine presence. On the contrary, since, as we shall see
on Psalm 132:14, it was said of mount Zion -- "This is my rest for ever," the faithful, depending
upon 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 with
matter of more abundant joy. We are, therefore, ungrateful and stupid, if that promise --"Lo, I
am wit you always, even unto the end of the world,"(Matthew 28:20,) does not ravish us with
exceeding 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 length
accomplished in the person of Christ, as is evident from Isaiah 11:10 -- "His rest shall be
glorious;" where the Prophet does not speak of the burial of Christ, as some interpreters
erroneously 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. It
appears now in full view before us - its walls, its palaces, its sacred places. We shall not stand and
gaze upon it at a distance; we shall not merely be charmed with its beauty as we approach it; we
shall accomplish the object of our desire, and enter within its walls and gates. So the believer
approaches heaven - the

32. ew Jerusalem above. he will not merely admire its exterior, and look
upon it at a distance; but he will enter in. He draws nearer and nearer to it, and as he approaches
it when he is dying, its beauty becomes the more charming to his view, and the joy of his heart
increases as he now feels the assurance that he will “stand within its gates:” that he will enter
there, and dwell there forever. So said Dr. Payson, when approaching the end of life: “The
celestial city is full in my view. Its glories beam upon me, its breezes fan me, its odors are wafted
to me, its sounds strike upon my ears, and its spirit is breathed into my heart.

33. othing separates
me from it but the river of death, which now appears but as an insignificant rill, that may be
crossed at a single step, whenever God shall give permission. The Sun of Righteousness has been
gradually drawing nearer and nearer, appearing larger and brighter as he approached, and now
he fills the whole hemisphere - pouring forth a flood of glory, in which I seem to float like an
insect in the beams of the sun; exulting, yet almost trembling, while I gaze on this excessive
brightness, and wondering with unutterable wonder why God should deign thus to shine upon a
sinful worm.”
4. Clarke, “Our feet shad stand - For seventy years we have been exiled from our own land; our
heart was in Jerusalem, but our feet were in Chaldea.

34. ow God has turned our captivity, and our
feet shall shortly stand within the gates of Jerusalem. What a transition from misery to
happiness! and what a subject for rejoicing!
5. Gill, “Which is to be understood not merely literally of the city of Jerusalem, and of
continuance in the possession of it, it being lately taken out of the hands of the Jebusites; but
spiritually of the church of God, which is often called by this name; the gates of which are the
same as the gates of Zion, and the gates of wisdom, the word and ordinances; attendance on

35. which is signified by "standing": and which also denotes continuance therein: and happy are
those that are within these gates, and have a comfortable assurance of their abiding there; and
still more happy will they be who will be admitted within the gates of the

36. ew Jerusalem, which
are said to be twelve, and every, one of them of one pearl; and through which none shall enter
into 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 are
standing." The words imply present and joyous standing within the walls of the city of peace; or
perhaps the pilgrims felt so sure of getting there that they antedated the joy, and spoke as if they
were already there, though they were as yet only on the road. If we are within the church we may
well 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 is
safely, seclusion, serenity, salvation, and glory. The gates are opened that we may pass in, and
they are only shut that our enemies may not follow us. The Lord loveth the gates of Zion, and so
do we when we are enclosed within them. What a choice favor, to be a citizen of the

37. ew
Jerusalem! Why are we so greatly favored? Many feet are running the downward road, or
kicking against the pricks, or held by snares, or sliding to an awful fall; but our feet, through
grace divine, are "standing" -- an honorable posture, "within thy gates, O Jerusalem" -- an
honorable 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 say
with the prophet, Our feet stand within thy gates, O Jerusalem. Like those who haste to any
place, they are said to be always thinking as if they were already there, and in reality they are
there in mind though not in body, and are able greatly to comfort others. What wonder, if a
righteous 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 of
the heavenly kingdom, so that our conversation shall be in heaven, and all our works be done in
relation to eternal life, for which we long with greatest intensity of desire. This is not that
Jerusalem which killed the prophets and stoned those that were sent unto her, but that where the
perfect vision of peace reigns.”
8. Edward Payson, 1783- 1827, “Our feet shall stand within thy gates, O Jerusalem. Dr. Clarke, in
his travels, speaking of the companies that were travelling from the East to Jerusalem, represents
the procession as being very long, and, after climbing over the extended and heavy ranges of hills
that 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 fell
down and worshipped; while those who were behind pressed forward to see. So the dying
Christian, when he gets on the last summit of life, and stretches his vision to catch a glimpse of
the heavenly city, may cry out of its glories, and incite those who are behind to press forward to
the sight.”
9. Wayne Shih, "Dr. Allen Ross says, “One must imagine a farmer in Galilee who has been
laboring with the crops and the harvest, and finally when the work is done he and his family will
make there way to the holy city for a week or two of feasting, singing, dancing, lights, music, and
celebration in the good grace of their God” Then in verse 2, they are actually there: “Our feet
are standing in your gates, O Jerusalem.” Again use your imagination: The farmer and his family

38. are at the gate of the city, they see the magnificent architecture lying before them, and their faces
are 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 the
Magic Kingdom. I don’t say that to make us feel guilty about having fun at Disney World. I say
that to show that our desires flow naturally in one direction, but they don’t flow naturally
Godward. Our hearts are not tuned to delight in God. I’ve just finished reading a section of a
book on worship. The author used words like exhilaration and enthusiasm and exuberance. He
spoke of worship as a celebration. We know that’s how we should experience God. Sometimes we
even try to create an atmosphere of emotional highs. But when the moment passes, our spirits are
not touched."
10. Dr. Joe Temple, “David was in utter amazement that he had the privilege of standing within
the gates of Jerusalem. What a privilege it was! And I wonder if we fully appreciate the privilege
which is ours. I wonder if we fully appreciate the privilege we have in this land of ours to gather
in a place where no one can tell us what to do, what to think, or how to say it, and where we can
enjoy 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 gets
excited about going to church? And yet worship is one of the most popular voluntary activities in
our nation. More people are in worship services than attend professional sports events. While
there are some who come to worship because they “have to” such as children, the majority of us
are here because we chose to do so.

39. 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 Christian
life. Those who say, “I can worship God on the golf course or on my fishing boat” have caused me
to 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 in
community or it is not lived. Part of the sense of this psalm may also be the excitement of starting
a journey with friends to a special place, Jerusalem. But there is also the aspect of worshiping
with 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 introduced
Psalm 122 to his congregation by making this request: “Imagine with me tonight that the only
place where you can hear the Word of God being proclaimed, and the only place you can fully
experience the presence of God, and the only place you can get the assurance that your sins are
truly forgiven is in Washington, D.C. Imagine with me that the only place where you can gather
with the Lord’s people and experience worship on the grand scale, as it is meant to be
experienced, is Washington.” To us that seems downright strange and bizarre. But to the child of
God living under the Old Covenant, this was reality. It wasn’t Washington, D. C., but it was
Jerusalem. And because Jerusalem was the place where God revealed Himself to his people in the
Temple; and because that’s where the worship festivals were held; and because that’s where the
sacrifices where made, the pilgrimage there was filled with excitement and enthusiasm in
anticipation of finally reaching the Holy City.”

40. 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 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.”
1B. An unknown pastor wrote, “The man is a country bumpkin, it seems, a fellow who never saw
two houses together. But now, stepping into Jerusalem, he’s amazed by its size and layout. We’re
all used to cities, of course, but go stand at Rockefeller Center in mid-town Manhattan, and you’ll
feel like a hick, too. For all the problems of urban life, there is still something magnificent about a
great city.
That’s what heaven is—a Great City, with billions of angels and saints, and in the heart of it, a
Palace. I know Revelation is a book full of symbols, but symbols, if well chosen, are never more
than 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 buildings
are made of pure gold, but the gold is transparent. The corner stones are all huge gemstones. The
gates are pearls hollowed out in the middle. There is no sun or moon in the city because the whole
thing is lit up by the face of the King, a face, by the way, that you can also look at and live!” If
this traveler is impressed with the big city of Jerusalem, how much more will we be impressed
with the new Jerusalem?
2. Calvin, “Here David begins to celebrate the praises of Jerusalem; and he does this with the
design of encouraging the people to persevere with uniform steadfastness in their obedience. It
was of great importance for the minds of the godly, instead of being drawn hither and thither, to
be kept constantly fixed on that city, which was the bond of a holy unity. When the people came
to be divided into two bodies, that was the commencement of melancholy devastation. It is not
surprising, then, to find David commending with such earnestness the place which God had
chosen, knowing, as he did, that the prosperity of the Church depended upon the children of
Abraham 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 his
own authority, and had taken under his own protection. When it is said that Jerusalem is built as
a 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 that
there is some allusion to its ancient state. Salem, indeed, had been a noted town even from the
beginning; 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. At
first sight it may seem a poor commendation to call Jerusalem a city; but it is to be observed that
it is here exhibited as it were standing alone in the whole world -- taking the precedence of all
other cities, which will in vain attempt to equal it. David, certainly, in thus speaking, does not
intend to divest other cities of the rank to which they may be entitled, but he raises Jerusalem

41. higher, that it may appear conspicuous above them all, even as we find Isaiah, (Isaiah 2:2,) when
speaking 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, brings
down the loftiest mountains of the world, that they may not obscure its glory. In like manner
David here affirms that Jerusalem is compacted as a city, to induce the faithful, instead of gazing
in all directions around them, to rest contented with the city which God had chosen, since they
would nowhere find its equal. After having humbled all other cities, he shows, in a few words, the
excellence of Jerusalem, representing it as regularly built, or fitly and neatly joined together in all
its parts. Some take these words as expressing literally and without figure, that its citizens live
together 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 the
citizens of a city, and by which they are united to each other, is compared to buildings, compacted
together by a skillful and elegant workmanship, so that there is nothing imperfect, in joined
together, or rent, but throughout a beautiful harmony'. By this David teaches us, that the Church
can only remain in a state of safety when unanimity prevails in her, and when, being joined
together by faith and charity, she cultivates a holy unity.”
3. Barnes, “Jerusalem is builded as a city that is compact together - literally, “joined to itself
together;” that is, when one part is, as it were, bound closely to another part; not scattered or
separate. The walls are all joined together; and the houses are all united to one another so as to
make a compact place. The ground occupied by Jerusalem never could be large, as it was
surrounded with valleys, except on the north, and hemmed in with hills, so that, from the
necessity 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 and
protection.”
4. Clarke, “Jerusalem - compact together - It is now well rebuilt, every part contributing to the
strength of the whole. It is also a state of great political and spiritual union. It is the center of
union 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, like
that, is built in a good situation, on a rock and hill, where it is firm and visible; like a city full of
inhabitants, governed by wholesome laws, under proper officers; a free city, which enjoys many
privileges 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 "Jehovah
shammah", the Lord is there: and this is "compact together" when its citizens are united in
affection to one another; agree in their religious sentiments; join in social worships, and live in
subjection to one Head and King, the Lord Jesus Christ. The Jews often speak, and so some of
their commentators on this passage, of a Jerusalem above and below, and of the one being made
like unto the other: so the Targum, "Jerusalem is built in the firmament as a city, as Jerusalem
on earth;''
6. Jerusalem is builded as a city that is compact together. David saw in vision the city built; no
more 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 and
perfecting of its capital: that City flourished in happy times, even as the church is only built up
when all the people of God are prospering. Thanks be to God, Jerusalem is builded: the Lord by

42. his glorious appearing has built up Zion. Furthermore, it is not erected as a set of booths, or a
conglomeration of hovels, but as a city, substantial, architectural, designed, arranged, and
defended. The church is a permanent and important institution, founded on a rock, builded with
art, and arranged with wisdom. The city of God had this peculiarity about it, that it was not a
long, straggling street, or a city of magnificent distances (as some mere skeleton places have been
styled), but the allotted space was filled, the buildings were a solid block, a massive unity: this
struck the dwellers in villages, and conveyed to them the idea of close neighborhood, sure
standing, and strong defense.

43. o quarter could be surprised and sacked while other portions of
the 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, this
pearl of cities. In a church one of the most delightful conditions is the compactness of unity: "one
Lord, one faith, one baptism." A church should be one in creed and one in heart, one in testimony
and 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 been
in 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, and
where were all the miseries of those who hasten after another God. But now, since it is devoted to
God'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 one
Lord, one covenant, one law and Scripture, signified by the tribes going up to the testimony of
Israel, or to the Ark of the Covenant or testimony where the whole ordinances of God were to be
exercised. The end of the ordinances of God, of holy covenanting and communion, and joining in
public worship, is to acknowledge the grace and goodness of God, and to, glorify him; for the
tribes 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 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.
2. Calvin, “David here invests Jerusalem with two titles of honor, calling it the sacred and

44. regularly appointed place for calling upon the name of God; and next, the royal sea, to which the
whole people were to have recourse for obtaining justice. All our salvation depends upon these
two points; first, that Christ has been given to us to be our priest; and, secondly, that he has been
established king to govern us. This God showed to his ancient people under figures. The
sanctuary erected on mount Zion was intended to keep their faith fixed upon the spiritual
priesthood of Christ; and in like manner, by the kingdom of David, there was presented to their
view an image of the kingdom of Christ. The Psalmist, therefore, says in the first place, that the
tribes or families of God shall come to Jerusalem; and then he immediately adds, that there the
seat of judgment is erected, on which he and his posterity will sit. The reason why it was the will
of God that there should be only one temple and one altar was, that the people might not fall
away to various superstitions. David therefore here declares that this place was appointed by
God's own mouth, that all the families of God, or the twelve tribes, might there assemble from all
quarters. To express more plainly how important it was, for this form of God's worship to be
preserved pure and complete, he says that it was for a testimony. The noun employed comes from
the verb dwe, ud, which signifies to bear witness, or to covenant.

45. ow by the word in this place is
denoted a mutual declaration or agreement between God and the people. When the tribes shall
come thither, says the Prophet substantially, it will not be at random, because their fancy thus
leads them, but because God by his own mouth invites them. The amount therefore is, that the
holy assemblies which shall be kept at Jerusalem will not be vain and unprofitable, since God has
made a covenant with his people, determining and appointing that place for his service. Whence
we learn, that in judging of the true temple of God, it is necessary to take into account the
doctrine taught. With respect to the time in which David lived, as God had adopted the Jewish
people, and as it was his will that they should be employed in the external worship of his name, he
prescribed to them a rule from which it was unlawful for them to deviate. Thus when the faithful
assembled on mount Zion, it was not foolishness or inconsiderate zeal, or the impulse of their own
minds, which brought them thither, as if they resembled those men whom we daily see inventing
for themselves, out of their own heads, numberless kinds of divine worship; but they were led
thither by the command of God, that they might worship him on mount Zion, by which word the
Prophet intimates, that all other temples are unholy, and all other religions perverse and corrupt,
because they do not correspond with the rule laid down in God's word. He next subjoins the end
of this contract or covenant, which was that the name of God might be praised. And, indeed, as to
yield to God the glory of all good things is the end of our adoption, so it is the end of all our
actions.
3. Barnes, “Whither the tribes - The twelve tribes of the children of Israel Go up - To the great
feasts and festivals of the nation. See Exo_23:17. This language of going up is such as would be
used anywhere respecting the capital of a nation - as it is now of London; but it was literally true
of Jerusalem, since it was elevated far above most parts of the land. The tribes of the Lord, unto
the 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 the
Being himself. A main part of Hebrew worship was praise, and hence, this is often put for the
whole 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

46. 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 to
worship, at the feasts of passover, pentecost, and tabernacles; and was typical of the church of
Christ, 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 our
solemnities, Isa_33:20; unto the testimony of Israel; the ark of the testimony a symbol of the
divine Presence. The law is called a testimony, because it testified the will of God to be done; this
was put into an ark, which had its name from thence, and was typical of Christ, the end of the
law for righteousness; and over the ark was the divine Presence: hither the tribes came to
worship God, and to consult him; "who (the Targum here says) testifies to Israel, that his divine
Majesty dwells among them, when they go to confess unto the name of the Lord.'' The Gospel is
called 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 unto
the name of the Lord; for all his mercies and blessings, both temporal and spiritual; and which
should be acknowledged, not only in a private manner, but publicly in the house of God; see
Psa_100:4.”
6. Spurgeon, “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.

47. ote 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.”

48. 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 was
to be taught and prayer offered. But these ought to be written in golden letters, because David
says nothing about the other services, but only of these two. He does not say that the Temple was
divinely appointed, that there the victims should be sacrificed; that there incense should be
offered; that oblations and sacrifices should be brought; that each one should by his gifts show
his gratitude. He says nothing about these things, although only in the Temple were they
commanded to be done. He makes mention only of prayer and of thanksgiving.”
8, Robert

49. isbetk, “The testimony of Israel. The object which is represented in the Psalm as
having power to attract all hearts, and command the ready attendance of the tribes, is "the
testimony of Israel," the revelation, in other words, which God made to that people of his
character, 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 regarded
as a ground of joy. “
9. Don Carson writes,“Worship the Lord your God, and serve him only”: there is the heart of the
matter. 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, you
will not find it; if you seek Christ, you will find joy. If you seek holiness, you will not find it; if you
seek Christ, you will find holiness. If you seek experience of worship, you will not find them; if
you worship the living God, you will find something of what is reflected in the Psalms." The point
is, it is the focus that is the key to true worship. It must be in spirit and in truth, and that means
with 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 of
the 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, we
celebrate 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 we
allow 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 give
testimony; we celebrate God when all of the parts of the service fit together and work to a
common goal.
Worship is not grudging gifts or compulsory service; we celebrate God when we give to him
hilariously and serve him with integrity.
Worship is not haphazard music done poorly, nor great music done merely as performance; we
celebrate God when we enjoy and participate in music to his glory.

50. Worship is not a distracted endurance of the sermon; we celebrate God when we hear his Word
gladly 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 us
to 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's
the only way. Jesus said, "I am the way. I am the truth. I am the life.

51. o one comes to the father, but through me." It says again in another
place in Scripture in the

52. ew Testament, it says that "there is no other
name under heaven by which people must be saved." Again in another spot
it says, "there is one Lord, one faith, one baptism." God still sets the
terms and the term of a relationship with him is in sacrifice of Jesus
Christ on our behalf. To be in him. To have faith in him, to follow him.

53. ow that one way has nothing to do with the building, the shape of the
building. It has nothing to do with whether we have a nice pipe organ or
not. 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. We
can come with incredible diversity, in creative ways. We can come to
God, we can meet him anywhere in the world, we can sing songs in any
style 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 acceptable
because Jesus died to deal with the breach between God and us. That's
the limitation. He died so that we can live. He became sin for us so
that in him, through faith in him, we might actually receive and live
out the glory of God and the righteousness of God in our lives. This is
the transaction that God has done. He has taken that initiative and he
said, "I have done it. It's complete. It's full. There is nothing you
can do to improve it, but to neglect it means that you reject me." God
still 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, or
that there it had its permanent seat. Among that people some order of judgments had always
existed. these, however, had formerly been in an unsettled state, and frequently changed, but God
at length ordained, in the person of David, a new government which should flow in a continual
course; for it was his will that the children of David should succeed their father in this royal
dignity from age to age until the coming of Christ. The Prophet has a little before spoken of the

54. Temple and the priesthood; and now he affirms, that this kingdom, which God had erected, will
be firm and stable; in order to distinguish it from all the other kingdoms of the world, which are
not only temporary, but also frail and subject to a variety of changes. This everlastingness of the
kingdom has been expressly confirmed by other Prophets in various parts of their' writings, and
not without cause; for the object was, to teach the faithful that God would be the guardian of
their welfare only upon the supposition of their remaining under the protection and defense of
David, and that, therefore, if they desired to continue in safety and to prosper, they should not
make for themselves new kings at their own pleasure, but should live quietly under that kind of
government which God had set up among them. The repetition of the word throne is emphatic.
There, says the Psalmist, the throne of judgment and equity is erected. Then he adds, the throne
of the house of David; for it was the will of God that the right and prerogative of reigning should
continue in David's posterity, until the true everlastingness of this kingdom should be manifested
in the person of Christ.”
2. Henry, “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 neighbors, and they are good
neighbors, 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.”
3. Barnes, “For there are set - Margin, Do sit. The Hebrew is, “For there sit thrones for
judgment.” 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 commonly
appropriated to the seat or chair of a king, but this is not necessarily the meaning here. The word
may denote a seat or bench occupied by a judge. The meaning here is, that Jerusalem was the
supreme seat of justice; the place where justice was dispensed for the nation. It was at once the
religious and the civil capital of the nation. The thrones of the house of David - Of the family of
David, who performed the office of magistrates, or who administered justice. The family of David
would naturally be employed in such a service as this. This office, Absalom - who had not been
appointed to it - earnestly desired, in order that he might secure popularity in his contemplated
rebellion. “Oh that I were made a judge in the land, that every man which hath any suit or cause
might 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 the
people went to obtain justice; and while the thrones of the house of David were there, they had
justice.
5. Gill, “In Jerusalem as the Targum; here were courts of judicature, and thrones for the judges
to sit upon, to execute judgment and justice to the people; the thrones of the house of David; the
Targum is, "thrones in the house of the sanctuary, for the kings of the house of David;'' who
might sit there, as the Jews say, when others might not. In the church of Christ, the heavenly
Jerusalem, every saint is a king, as well as a priest, and all have thrones and seats there; have a
power of judging, not only lesser matters pertaining to this life, but such as regard the spiritual
peace 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 to
their Lord and head: and in the

55. ew Jerusalem there will be thrones set, not only for the twelve

56. apostles of Christ, and for the martyrs of Jesus, but for all the saints; there will be the thrones of
God and of the Lamb, and every over comer shall sit down on the same; this honor will have all
the saints, Mat_19:28.”
6. Spurgeon, “For there are set thrones of judgment. If discontented with the petty judgments of
their village lords, the people could bring their hard matters to the royal seat, and the beloved
King would be sure to decide aright; for the judgment thrones were The thrones of the house of
David. We who come to the church and its public worship are charmed to come to the throne of
God, 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 love
judgment, and are glad that right will be rewarded and iniquity will be punished. To see God
reigning in the Son of David and evermore avenging the just cause is a thing which is good for
weeping eyes, and cheering for disconsolate hearts. They sang of old as they went towards the
throne, and so do we. "The Lord reigneth, let the earth rejoice." The throne of judgment is not
removed, but firmly "set," and there it shall remain till the work of justice is accomplished, and
truth and right are set on the throne with their King. Happy people to be under so glorious a
rule.”
7. Thrones of judgment. On a throne of ivory, brought from Africa or India, the throne of many
an Arabian legend, the kings of Judah were solemnly seated on the day of their accession. From
its lofty seat, and under that high gateway, Solomon and his successors after him delivered their
solemn judgments. That "porch" or "gate of justice," still kept alive the likeness of the old
patriarchal custom of sitting in judgment at the gate; exactly as the Gate of Justice still recalls it
to us at Granada, and the Sublime Porte -- "the Lofty Gate" at Constantinople. He sat on the
back 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. This
was "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 the
prosperity of the holy city. The more effectually to stir them up to such exercise, he promises that,
in this way the divine blessing will descend upon them. The reason why he was so deeply
concerned about the prosperity of Jerusalem was, as we have formerly stated -- and he again
repeats the same thing at the end of the Psalm--because the welfare of the whole Church was

57. inseparably connected with that kingdom and priesthood.

58. ow as each of us in particular, were
the whole Church to be involved in ruin, must necessarily perish miserably, it is not surprising to
find David recommending to all the children of God to cultivate this anxious concern about the
Church. If we would order our prayers aright, let us always begin with pleading that the Lord
would be pleased to preserve this sacred community. Whoever, confining his attention to his own
personal advantage, is indifferent about the common weal, he not only gives evidence that he is
destitute of all true feeling of godliness, but in vain desires his own prosperity, and will profit
nothing by his prayers, since he does not observe the due order. Similar is the drift of the promise
which is added immediately after: They shall prosper that love thee; which, however, may be
read in the form of a wish, May those who love thee prosper. But the sense in either case is almost
the same. Farther, although the Hebrew verb hls, shalah, which the Prophet here uses, signifies to
live in quietness or peace, yet as the Hebrew noun for peace, from which it is derived, is employed
by him generally for a joyful and happy condition, I have no doubt that he here announces in
general to all the godly who have the well being of the Church near their heart, that they shall
enjoy the blessing of God and a prosperous life. This sentence frequently occurs in the Prophecies
of Isaiah, from the 54th chapter to the end of the book (Isaiah 54-66). Hence we learn that the
curse of God rests upon all such as afflict the Church, or plot and endeavor by any kind of
mischief to accomplish its destruction.”
2. Barnes, “Pray for the peace of Jerusalem - The prosperity, the welfare of Jerusalem - for peace
is everywhere the image of prosperity and happiness. Compare Psa_51:18. This is the language
which 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 breathes
the 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 was
administered: a city of so much importance and so much influence in the land. To us now it
inculcates the duty of praying for the church: its peace; its unity; its prosperity; its increase; its
influence on our country and on the world at large. It is a prayer that the church may not be
divided by schism or heresy; that its members may cherish for each other right feelings; that
there may be no jealousies, no envyings, and no jars; that the different branches of the church
may regard and treat each other with kindness, with respect, and with mutual recognition; that
prosperity may attend them all.
The shall prosper that love thee - Or rather, They shall have peace that love thee; or, May they
have peace that love thee. The word prosper conveys an idea which is not in the original. The
Hebrew word means to be “secure,” “tranquil,” “at rest,” spoken especially of one who enjoys
quiet prosperity, Job_3:26; Job_12:6. The essential idea is that of quietness or rest; and the
meaning here is, that those who love Zion will have peace; or, that the tendency of that love is to
produce peace. See Rom_5:1. The prayer was for “peace;” the thought in connection with that
was naturally that those who loved Zion would have peace. It is indeed true, in general, that they
who love Zion, or who serve God, will “prosper” (compare the notes at 1Ti_4:8), but that is not
the truth taught here. The idea is that they will have peace: peace with God; peace in their own
consciences; peace in the prospect of death and of the future world; peace amidst the storms and
tempests 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 shall
prosper that love thee - In the peace and prosperity of the city, they shall find their peace and
their prosperity; and even on this ground they should love the city, and labor to promote its best

59. 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 and
modern. 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; to
the 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 pray
for the peace of it, their own peace being concerned in it; see Jer_29:7; but for the spiritual and
heavenly 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 enjoy
spiritual peace in their son is, and might have peace one with another, and be at peace with their
enemies; and enjoy the abundance of peace and prosperity, which will be in the latter day; and
will lie in freedom from persecution, in a destruction of antichrist and all the the enemies of the
church; in the purity of Gospel truths and ordinances, and the spread of them; in numerous
conversions of Jews and Gentiles; in the unity of the Lord's people in sentiment, worship, and
affection; and in a large increase of spiritual light and holiness: all which should be earnestly
prayed for by the well-wishers of the cause of Christ; see Isa_62:6. There may be an allusion to
the name of Jerusalem, which signifies "they shall see peace"; and it should be prayed for that
they 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, her
King; the saints, her citizens; her laws and ordinances; and the word of the Lord that goes out of
her, and is ministered in her: which is shown by an attendance with her on them, and by their
prayers for her prosperity and welfare: and such prosper in their outward affairs, as Obededom
and his family were blessed for the sake of the ark he took in and took care of; and in their
spiritual affairs their souls prosper, as Gaius's did, and as such do who are favoured with the
discoveries of the love of God, with an application of pardoning grace and mercy; have a spiritual
appetite 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 God
is 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 uniting
of the inhabitants among themselves and their preservation from the incursions of enemies. This
we may truly desire, that in the peace thereof we may have peace; and this we must earnestly
pray for, for it is the gift of God, and for it he will be inquired of. Those that can do nothing else
for 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.

60. ow, 1. We
are here encouraged in our prayers for Jerusalem's peace: Those shall prosper that love thee. We
must pray for Jerusalem, not out of custom, nor for fashion's sake, but out of a principle of love
to God's government of man and man's worship of God; and, in seeking the public welfare, we
seek our own, for so well does God love the gates of Zion that he will love all those that do love
them, and therefore they cannot but prosper; at least their souls shall prosper by the ordinances
they so dearly love. 2. We are here directed in our prayers for it and words are put into our
mouths (Psa_122:7): Peace be within thy walls. He teaches us to pray, (1.) For all the inhabitants

61. in general, all within the walls, from the least to the greatest. Peace be in thy fortifications; let
them never be attacked, or, if they be, let them never be taken, but be an effectual security to the
city. (2.) For the princes and rulers especially: Let prosperity be in the palaces of the great men
that sit at the helm and have the direction of public affairs; for, if they prosper, it will be well for
the public. The poorer sort are apt to envy the prosperity of the palaces, but they are here taught
to pray for it.
He resolves that whatever others do he will approve himself a faithful friend to Jerusalem, 1. In
his prayers: “I will now say, now I see the tribes so cheerfully resorting hither to the testimony of
Israel, 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, the
priests and the prophets, whose business it is, and the people, that have nothing else to do, and I
will fight for it and rule for it.”

62. o; “I will pray for it too.” 2. In his endeavors, with which he will
second his prayers: “I will, to the utmost of my power, seek thy good.” Whatever lies within the
sphere of our activity to do for the public good we must do it, else we are not sincere in praying
for it.

63. ow it might be said,

64. o thanks to David to be so solicitous for the welfare of Jerusalem; it
was his own city, and the interests of his family were lodged in it. This is true; yet he professes
that this was not the reason why he was in such care for the welfare of Jerusalem, but it
proceeded from the warm regard he had, (1.) To the communion of saints: It is for my brethren
and companions' sakes, that is, for the sake of all true-hearted Israelites, whom I look upon as my
brethren (so he called them, 1Ch_28:2) and who have often been my companions in the worship
of God, which has knit my heart to them. (2.) To the ordinances of God: He had set his affections
to the house of his God (1Ch_29:3); he took a great pleasure in public worship, and for that
reason would pray for the good of Jerusalem. Then our concern for the public welfare is right
when 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 may
verify her title. Abode of Peace, peace be to thee. Here was a most sufficient reason for rejoicing
at the thought of going up to the house of the Lord, since that sacred shrine stood in the centre of
an area of peace: well might Israel pray that such peace should be continued. In a church peace is
to be desired, expected, promoted, and enjoyed. If we may not say "Peace at any price," yet we
may certainly cry "Peace at the highest price." Those who are daily fluttered by rude alarms are
charmed to reach their nest in a holy fellowship, and abide in it. In a church one of the main
ingredients of success is internal peace: strife, suspicion, party spirit, division, -- these are deadly
things. Those who break the peace of the church deserve to suffer, and those who sustain it win a
great blessing. Peace in the church should be our daily prayer, and in so praying we shall bring
down 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 peace
that love thee." Whether the passage be regarded as a promise or as a prayer matters not, for
prayer pleads the promise, and the promise is the ground of prayer. Prosperity of soul is already
enjoyed 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 in
them. Prosperity of worldly condition often comes to the lovers of the church if they are able to
bear it: many a time the house of Obededom is blessed because of the ark of the Lord. Because
the Egyptian midwives feared the Lord, therefore the Lord made them houses.

65. o man shall ever
be a permanent loser by the house of the Lord: in peace of heart alone. If in nothing else, we find
recompense enough for all that we can do in promoting the interests of Zion.”

66. 7. William Gumall, “Pray for the peace of Jerusalem. By praying for Jerusalem's peace is meant
such 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 her
winter commonly longer than her summer; yea, at the same time that the Sun of peace brings day
to one part of it, another is wrapped up in the night of persecution. Universal peace over all the
churches is a great rarity.”
8. Richard Clarke, 1634. “Pray (with this princely prophet) for the peace of Jerusalem. I wish I
could express the incomparable sweetness of this little hemistichium. I guess, the Holy Ghost was
pleased to let the Psalmist play the poet here: the Psalms are holy poetry. The original words
have such elegancy here, as (I think) all the Scripture cannot parallel this verse. It is in English
inexpressible. For the point in hand only, he bids us pray for the peace of Jerusalem. Peace
denominates Jerusalem, `tis the etymon of the word, it means the vision of peace. David by that
term most sweetly alludes to the name of the city, yet conceals his wit; which could have been
made 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 sounds
peace: God would have his Church the house of peace; and his temple there David might not
build because he was a man of war; but Solomon his son, who had his name of peace, must build
it. Christ, whose the church is, she his spouse, would not be born in Julius Caesar's reign; he was
a warrior too: but in Augustus's days, who reigned in peace. And this may be a reason too, if you
please, why David bids pray but for peace only, an earthly blessing. That word most fitted his art
here, and sounded best. But under that word, by poetical synecdoche, he couched all heavenly
blessings.”
9. Samuel Cox, “In this cordial and even impassioned invocation, it is curious to find one of those
puns, or plays on words, which are characteristic of Hebrew poetry. The leading words of the
strophe are "peace" and "prosperity."

67. ow the Hebrew word for "peace" is shalom, and the
Hebrew 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 on
shalaim -- "peace" and "prosperity" on "the City of Peace." Such an use of words may not strike
us as indicating any very subtle or profound sense of humor, or any remarkable artistic skill. But
we 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 surfeited
with it as we are, and who were themselves for the most part quite incapable of the simplest
dexterities of speech.”
10. An unknown pastor wrote, “He did that because the Jerusalem he had in mind was not
secure. 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, their
hearts were not remade, and they didn’t have the Holy Spirit indwelling them. Thus the City
could fall into war, poverty, and chaos. And it did. It wasn’t long until Jerusalem was sacked by
the Chaldeans, its people carried into captivity, and its Temple burned to the ground. Some of
the people came back (eventually), the Temple was rebuilt, and the city was restored, but they
were a shadow of their former selves. In 70 AD, the new Temple was demolished and Jerusalem
fell to the Romans in the worst massacre in the history of the world. And now, Jerusalem is just
another town. Ichabod. The Glory has departed. But this is not our Jerusalem; in fact it wasn’t
the 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